Tithes examined and proued to bee due to the clergie by a diuine right VVhereby the contentious and prophane atheists, as also the dissembling hypocrites of this age, may learne to honour the ministers and not to defraude them, and to rob the Church. The contents heereof is set downe in the page next following. Written by George Carleton Batchelour in Diuinitie.
         Carleton, George, 1559-1628.
      
       
         
           1606
        
      
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             Tithes examined and proued to bee due to the clergie by a diuine right VVhereby the contentious and prophane atheists, as also the dissembling hypocrites of this age, may learne to honour the ministers and not to defraude them, and to rob the Church. The contents heereof is set downe in the page next following. Written by George Carleton Batchelour in Diuinitie.
             Carleton, George, 1559-1628.
          
           [4], 40 leaves
           
             By T. Este, for Clement Knight dwelling in Paules Church-yard at the signe of the Holy Lambe,
             Printed at London :
             1606.
          
           
             The first leaf is blank except for signature-mark "A"; the last leaf is blank.
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         eng
      
       
         
           Tithes -- Early works to 1800.
        
      
    
     
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           TITHES
           Examined
           and
           Proued
           to
           bee
           due
           to
           the
           Clergie
           by
           a
           diuine
           right
           .
        
         
           VVhereby
           the
           contentious
           and
           prophane
           Atheists
           as
           also
           the
           dissembling
           Hypocrites
           of
           this
           age
           ,
           may
           learne
           to
           honour
           the
           Ministers
           and
           not
           to
           defraude
           them
           ,
           and
           to
           Rob
           the
           Church
           .
        
         
           The
           Contents
           heereof
           is
           set
           downe
           in
           the
           Page
           next
           following
           .
        
         
           Written
           by
           
             George
             Carleton
          
           Batchelour
           in
           Diuinitie
           .
        
         
           Printed
           at
           London
           by
           
             T.
             Este
          
           ,
           for
           
             Clement
             Knight
          
           dwelling
           in
           Paules
           Church-yard
           at
           the
           signe
           of
           the
           Holy
           Lambe
           ,
           1606.
           
        
      
       
         
         
         
           The
           contents
           of
           this
           Booke
           .
        
         
           
             
               
                 CHAP.
                 
              
               
                 FOL
                 .
              
            
             
               
                 1
                 The
                 state
                 of
                 the
                 question
                 is
                 set
                 downe
                 ,
                 and
                 the
                 truth
                 confirmed
                 .
              
               
                 1
              
            
             
               
                 2
                 How
                 Tithes
                 stood
                 before
                 the
                 Law.
                 
              
               
                 b
                 4.
                 
              
            
             
               
                 3
                 How
                 Tithes
                 stood
                 vnder
                 the
                 Law.
                 Where
                 it
                 is
                 prooued
                 that
                 then
                 this
                 constitution
                 of
                 tithes
                 was
                 neither
                 ceremoniall
                 nor
                 iudiciall
                 ,
                 but
                 morall
                 .
              
               
                 11
              
            
             
               
                 4
                 How
                 Tithes
                 stood
                 in
                 the
                 time
                 of
                 the
                 new
                 Testament
                 .
              
               
                 21
              
            
             
               
                 5
                 How
                 Tithes
                 stood
                 in
                 the
                 ages
                 of
                 the
                 Church
                 after
                 the
                 Apostles
                 ,
                 wherein
                 the
                 point
                 in
                 question
                 is
                 confirmed
                 by
                 the
                 testimonie
                 of
                 Fathers
                 without
                 contradiction
                 ,
                 vntill
                 Antichrist
                 by
                 vsurped
                 authoritie
                 disordered
                 the
                 Church
                 .
              
               
                 24
              
            
             
               
                 6
                 The
                 obiections
                 answered
                 ,
                 and
                 the
                 point
                 in
                 question
                 confirmed
                 .
              
               
                 35
              
            
          
        
      
       
         
         
           To
           the
           most
           Reuerend
           Father
           in
           God
           ,
           my
           very
           good
           Lord
           ,
           the
           Lord
           Archbishop
           of
           Canterbury
           his
           Grace
           ,
           Primate
           and
           Metropolitane
           of
           all
           England
           ,
           and
           one
           of
           his
           Maiesties
           most
           Honourable
           Priuie
           Counsell
           .
        
         
           SVch
           hath
           beene
           the
           preiudice
           of
           the
           times
           (
           most
           reuered
           Father
           in
           God
           )
           not
           in
           this
           age
           onely
           ,
           but
           in
           many
           ages
           of
           the
           world
           heeretofore
           :
           that
           many
           truthes
           haue
           lien
           either
           neglected
           ,
           as
           couered
           in
           the
           dust
           ,
           or
           oppressed
           by
           the
           countenance
           and
           multitude
           of
           such
           as
           commonly
           are
           ready
           to
           condemne
           the
           thing
           ,
           which
           they
           will
           not
           vouchsafe
           to
           vnderstand
           .
           The
           feare
           of
           which
           censures
           hath
           moued
           me
           to
           suppresse
           for
           a
           long
           time
           ,
           that
           which
           I
           had
           written
           of
           this
           question
           .
           In
           which
           purpose
           I
           should
           still
           haue
           continued
           ,
           if
           the
           reasons
           of
           other
           had
           not
           more
           preuailed
           with
           me
           then
           mine
           owne
           opinion
           .
           Being
           therefore
           perswaded
           of
           your
           graces
           fauourable
           acceptance
           ,
           I
           haue
           presumed
           to
           offer
           this
           as
           a
           pledge
           of
           my
           dutie
           ,
           which
           as
           it
           was
           intended
           for
           the
           seruice
           of
           the
           Church
           ,
           so
           to
           whom
           may
           it
           more
           worthily
           bee
           
           offered
           then
           to
           him
           ,
           who
           as
           in
           place
           ,
           so
           in
           care
           and
           resolution
           sitteth
           to
           aduance
           the
           good
           estate
           of
           the
           Church
           .
        
         
           In
           offering
           heereof
           my
           case
           is
           strange
           and
           singular
           ,
           for
           I
           must
           do
           it
           with
           protestation
           ,
           that
           I
           am
           far
           off
           from
           thinking
           that
           the
           thing
           for
           which
           I
           plead
           will
           or
           can
           be
           effected
           ,
           onely
           the
           opinion
           which
           many
           haue
           conceiued
           of
           your
           Graces
           wisedome
           and
           courage
           ,
           for
           the
           aduancement
           of
           the
           Churches
           oppressed
           estate
           ,
           doth
           incourage
           mee
           also
           to
           thinke
           that
           by
           your
           Graces
           care
           the
           oppressions
           of
           the
           Church
           may
           be
           mollified
           ,
           if
           not
           remooued
           :
           that
           the
           malice
           of
           iniurious
           customes
           and
           prescriptions
           against
           the
           Church
           may
           be
           abated
           :
           that
           the
           vse
           of
           impropriating
           may
           now
           at
           least
           be
           staied
           from
           proceeding
           to
           any
           further
           greauance
           of
           the
           Church
           .
           In
           which
           seruice
           of
           the
           Church
           ,
           as
           you
           shall
           heereafter
           leaue
           a
           memorable
           name
           to
           your selfe
           :
           so
           in
           the
           meane
           time
           you
           shall
           stir
           vp
           the
           prayers
           of
           many
           for
           your
           preseruation
           and
           continuance
           for
           the
           good
           of
           the
           Church
           of
           God
           ,
           who
           with
           his
           plentifull
           graces
           blesse
           and
           direct
           your
           wayes
           to
           his
           glory
           and
           the
           comfort
           of
           his
           Church
           ,
           through
           Iesus
           Christ.
           
        
         
           Your
           Graces
           in
           duetie
           and
           in
           the
           seruice
           of
           the
           Church
           to
           be
           commaunded
           .
        
         
           George
           Carleton
           .
        
      
       
         
         
           To
           the
           Reader
           .
        
         
           SEing
           wee
           are
           fallen
           into
           these
           last
           times
           ,
           times
           dangerous
           and
           filled
           with
           much
           euill
           ,
           wherein
           the
           furtherances
           of
           pietie
           doe
           dayly
           decrease
           ,
           and
           the
           Church
           her selfe
           euen
           with
           that
           small
           portion
           which
           shee
           hath
           left
           ,
           is
           become
           an
           vsuall
           praie
           ,
           either
           to
           the
           prophane
           Atheist
           ,
           that
           will
           violently
           rob
           her
           ,
           or
           to
           the
           cunning
           hippocrite
           that
           vnder
           pretence
           of
           long
           prayers
           will
           deuoure
           Gods
           house
           :
           I
           thought
           it
           fit
           to
           recommend
           this
           learned
           treatise
           to
           the
           indifferent
           reader
           ,
           that
           men
           of
           place
           in
           the
           common
           wealth
           ,
           indued
           with
           knowledge
           to
           support
           the
           truth
           ,
           may
           make
           a
           conscience
           to
           assist
           the
           clergie
           for
           obtaining
           their
           owne
           right
           ,
           least
           vnder
           coulour
           of
           some
           vaine
           title
           or
           pretense
           of
           custome
           ,
           the
           Lord
           himselfe
           complaine
           both
           against
           them
           and
           vs
           ,
           that
           his
           house
           is
           a
           house
           of
           prayer
           ,
           and
           we
           haue
           made
           it
           a
           den
           of
           theeues
           .
           Our
           land
           ,
           I
           confesse
           ,
           is
           faire
           and
           blessed
           like
           the
           kingdome
           of
           Canaan
           ,
           but
           many
           of
           the
           people
           are
           like
           the
           Anakims
           ,
           that
           eate
           vp
           the
           clergie
           thereof
           :
           and
           though
           Iosias
           were
           a
           good
           king
           ,
           yet
           the
           times
           were
           euill
           ,
           and
           a
           punishment
           
           of
           the
           former
           sinnes
           reserued
           in
           Gods
           iustice
           to
           the
           
           dayes
           that
           followed
           .
           And
           howsoeuer
           wee
           cannot
           with
           Iosua
           
           finde
           kings
           in
           this
           caue
           ,
           yet
           I
           feare
           mee
           ,
           wee
           may
           fetch
           out
           more
           then
           fiue
           times
           fiue
           of
           our
           great
           families
           made
           richer
           by
           the
           spoiles
           of
           the
           Church
           ,
           who
           haue
           either
           come
           in
           dissemblingly
           like
           Icroboams
           wife
           ,
           or
           boldly
           like
           Pharo
           to
           the
           Israelites
           ,
           
           saying
           of
           the
           clergie
           ,
           
             this
             people
             is
             stronger
             then
             we
             are
             ,
             come
             let
             vs
             work
             wisely
             with
             them
             ,
             least
             they
             multiply
             ,
          
           
           
           and
           without
           a
           witnesse
           ,
           the
           leprosie
           of
           Gehezie
           sticketh
           so
           fast
           vnto
           their
           families
           ,
           as
           many
           of
           our
           most
           auncient
           houses
           ,
           I
           am
           perswaded
           ,
           haue
           beene
           ruinated
           by
           this
           meanes
           ,
           for
           the
           Church
           liuing
           dealeth
           as
           the
           Arck
           with
           Dagon
           ,
           
           casteth
           that
           downe
           which
           they
           had
           of
           their
           owne
           .
           If
           some
           of
           them
           delt
           but
           as
           Dauid
           with
           Saul
           ,
           cut
           off
           the
           lap
           of
           our
           garment
           it
           were
           well
           (
           yet
           I
           would
           wish
           them
           to
           haue
           remorse
           
           for
           it
           )
           but
           to
           vse
           the
           Clergie
           as
           the
           king
           of
           the
           children
           of
           Ammon
           did
           the
           messengers
           of
           Dauid
           (
           who
           shaued
           of
           halfe
           
           of
           their
           beards
           ,
           &
           cut
           off
           their
           garments
           in
           the
           middle
           )
           it
           is
           a
           contempt
           which
           the
           Lord
           wil
           not
           suffer
           to
           escape
           vnpunished
           .
        
         
           Now
           I
           doubt
           not
           but
           the
           diligent
           perusing
           of
           this
           treatise
           shall
           so
           perswade
           the
           consciences
           of
           all
           that
           are
           not
           alreadie
           forestalled
           by
           some
           great
           sinnes
           ,
           
             that
             tithes
             are
             the
             Lords
          
           
           
             portion
             ,
             holy
             to
             himselfe
             ,
             that
             this
             portion
             he
             hath
             giuen
             to
             his
             ministers
             that
             serue
             at
             the
             Altar
             ,
          
           and
           so
           consequently
           that
           they
           may
           not
           safely
           detaine
           that
           from
           the
           Clergy
           which
           belongs
           vnto
           them
           ,
           but
           rather
           make
           restitution
           with
           al
           humilitie
           ,
           and
           desire
           the
           Lord
           with
           penitent
           harts
           to
           receiue
           at
           our
           hands
           the
           tenth
           part
           ,
           which
           in
           a
           peculiar
           manner
           holily
           is
           his
           owne
           portion
           (
           for
           by
           another
           right
           ,
           
             the
             cattell
             are
             his
          
           ,
           
           that
           are
           on
           a
           thousand
           hils
           )
           that
           so
           in
           mercy
           hee
           may
           blesse
           vnto
           vs
           ,
           the
           nine
           parts
           that
           remaine
           of
           all
           our
           substance
           ,
           this
           fruit
           if
           it
           shall
           bring
           vnto
           thee
           that
           readest
           ,
           and
           rest
           and
           peace
           to
           the
           poore
           Clergy
           ,
           that
           are
           torne
           with
           contentions
           for
           their
           owne
           right
           ,
           wee
           shall
           haue
           iust
           cause
           to
           reioyce
           for
           thy
           good
           ,
           and
           be
           ready
           to
           recommend
           our
           further
           paines
           to
           tho
           blessing
           of
           thy
           prayers
           ,
           and
           the
           benefit
           of
           this
           Church
           .
        
         
           
             Lambeth
             .
             
               Ianu.
               4.
               1606.
               
            
          
           
             WILLIAM
             COVELL
             .
          
        
      
    
     
       
         
         
           CHAP.
           I.
           
        
         
           
             The
             state
             of
             the
             question
             is
             set
             downe
             ,
             and
             the
             truth
             confirmed
             .
          
        
         
           COncerning
           Tithes
           (
           so
           farre
           as
           I
           could
           learne
           )
           there
           haue
           beene
           
           three
           opinions
           :
           First
           ,
           that
           Tithes
           are
           meere
           almes
           ,
           and
           that
           the
           Ministers
           of
           the
           word
           haue
           right
           to
           nothing
           ,
           but
           should
           liue
           in
           high
           pouertie
           .
           This
           opinion
           seemeth
           first
           to
           be
           brought
           by
           those
           who
           were
           called
           Waldenses
           ,
           vpon
           the
           abuse
           of
           Tithes
           ,
           which
           they
           saw
           vnder
           the
           Church
           of
           Rome
           .
           It
           is
           recorded
           an
           opinion
           of
           theirs
           ,
           by
           a
           writer
           whose
           name
           is
           not
           expressed
           ,
           in
           the
           last
           aedition
           of
           
             Catalogus
             testium
             veritatis
          
           ,
           tom
           .
           2.
           lib.
           15.
           
           This
           opinion
           
             Iohn
             Wiclif
          
           and
           his
           schollers
           receiued
           from
           them
           ,
           as
           he
           receiued
           matters
           of
           greater
           importance
           .
           It
           is
           recorded
           the
           opinion
           of
           
             Iohn
             Wiclif
          
           by
           one
           
           
             Thomas
             Waldensis
          
           .
           And
           among
           those
           articles
           of
           
             Iohn
             Wiclif
          
           condemned
           by
           the
           counsell
           of
           Constaunce
           ,
           this
           is
           one
           ,
           Art.
           18.
           
           Wiclifes
           Schollers
           held
           the
           same
           :
           
             Iohn
             Hus
          
           a
           Bohemian
           ,
           
             William
             Thorp
          
           an
           Englishman
           ,
           as
           appeareth
           by
           their
           examinations
           ,
           recorded
           by
           maister
           Fox
           .
           The
           same
           opinion
           hath
           beene
           since
           taught
           by
           Anabaptists
           ,
           and
           Trinitaries
           ,
           as
           may
           be
           seene
           in
           a
           booke
           ,
           
             de
             antithesibus
             veri
             &
             falsi
             Christi
             .
          
           Anno
           Dom.
           1568.
           
           
             Albae
             Iuliae
          
           .
        
         
           The
           second
           opinion
           is
           ,
           that
           Tithes
           are
           not
           due
           by
           Gods
           law
           ,
           that
           is
           ,
           a
           determinate
           quantitie
           is
           not
           prescribed
           
           in
           the
           word
           ,
           but
           onely
           as
           these
           men
           say
           ,
           a
           reasonable
           
           or
           competent
           maintenance
           is
           inioyned
           .
           This
           is
           the
           opinion
           of
           them
           of
           the
           Church
           of
           Rome
           ,
           as
           Bellarmin
           declareth
           ,
           
           the
           same
           is
           much
           receiued
           among
           our
           latter
           writers
           of
           the
           reformed
           Churches
           ,
           which
           onely
           shew
           of
           a
           generall
           approbation
           in
           this
           opinion
           ,
           hath
           forced
           me
           many
           times
           ,
           I
           confesse
           ,
           to
           lay
           aside
           my
           pen
           ,
           thinking
           it
           much
           more
           safe
           to
           erre
           with
           this
           approbation
           ,
           then
           to
           striue
           for
           the
           truth
           against
           such
           a
           streame
           of
           gainesayers
           .
           For
           I
           will
           not
           thincke
           that
           of
           our
           men
           who
           haue
           laboured
           in
           reformed
           Churches
           ,
           which
           others
           might
           say
           ,
           that
           they
           haue
           denied
           Tithes
           to
           be
           due
           to
           the
           Church
           ,
           vpon
           a
           detestation
           of
           popery
           ,
           wherein
           tithes
           were
           so
           much
           abused
           :
           but
           this
           I
           thinke
           ,
           that
           they
           intending
           greater
           points
           of
           doctrine
           ,
           suffered
           this
           to
           lye
           lesse
           regarded
           ,
           and
           in
           a
           manner
           forgotten
           ,
           as
           a
           thing
           not
           altogether
           so
           necessary
           ,
           as
           those
           other
           points
           wherein
           they
           made
           especiall
           choise
           to
           labour
           .
           Then
           the
           reuerend
           regard
           of
           their
           names
           ,
           their
           persons
           ,
           their
           labours
           being
           remooued
           from
           this
           question
           ,
           we
           take
           this
           opinion
           vnsound
           ,
           and
           of
           lesse
           probabilitie
           then
           the
           former
           .
        
         
           The
           third
           is
           ,
           that
           tithes
           are
           due
           to
           the
           Ministers
           of
           the
           Church
           ,
           by
           the
           expresse
           word
           of
           God.
           This
           is
           the
           iudgement
           
           of
           the
           auncient
           fathers
           ,
           from
           the
           beginning
           without
           crose
           or
           contradiction
           ,
           vntill
           the
           supreame
           authoritie
           of
           the
           bishop
           of
           Rome
           tooke
           them
           away
           by
           the
           meanes
           of
           impropriations
           .
           This
           is
           the
           conclusion
           which
           we
           purpose
           heere
           ,
           God
           willing
           ,
           to
           confirme
           :
           First
           we
           will
           refute
           the
           two
           former
           opinions
           :
           then
           open
           the
           story
           of
           Tithes
           ,
           and
           confirme
           the
           point
           in
           question
           :
           last
           wee
           will
           aunswere
           obiections
           .
        
         
           The
           first
           opinion
           that
           tithes
           are
           almes
           ,
           implyeth
           also
           those
           seuerall
           braunches
           which
           Bellarmine
           for
           inlarging
           
           controuersies
           ,
           maketh
           seuerall
           questions
           ,
           or
           questionable
           errors
           .
           That
           they
           are
           not
           to
           be
           payed
           to
           euill
           Ministers
           ,
           and
           that
           all
           ministers
           must
           resolue
           to
           liue
           in
           high
           pouerty
           ,
           as
           it
           was
           tearmed
           .
           This
           opinion
           is
           thus
           ouerthrowen
           by
           the
           words
           of
           the
           Apostle
           :
           
             Who
             goeth
             to
             warfare
             at
             any
             time
             at
             his
             owne
             cost
             ?
             who
             planteth
             a
             vineyard
             and
             eateth
          
           
           
           
             not
             of
             the
             fruit
             therof
             ?
             or
             who
             feedeth
             a
             flock
             and
             eateth
             not
             of
             the
             milke
             of
             the
             flocke
             ?
          
           The
           reason
           stands
           thus
           ,
           if
           he
           that
           goeth
           to
           warfare
           may
           of
           duty
           chalenge
           his
           wages
           of
           the
           people
           for
           whom
           he
           fighteth
           ,
           or
           he
           that
           planteth
           a
           vineyard
           may
           of
           duety
           challenge
           to
           eate
           thereof
           ,
           or
           hee
           who
           feedeth
           a
           flock
           may
           of
           duty
           challenge
           to
           eate
           of
           the
           milke
           of
           the
           flock
           :
           then
           the
           Minister
           fighting
           for
           the
           people
           against
           their
           spirituall
           aduersaries
           ,
           planting
           a
           vineyard
           among
           them
           ,
           feeding
           a
           flock
           in
           feeding
           them
           ,
           may
           challenge
           of
           duty
           his
           reliefe
           ,
           not
           beg
           it
           as
           almes
           :
           but
           the
           first
           is
           true
           ;
           therefore
           the
           second
           .
           Out
           of
           which
           reason
           of
           the
           Apostle
           drawen
           from
           these
           examples
           ,
           it
           appeareth
           farther
           ,
           that
           by
           the
           law
           of
           nature
           the
           teachers
           are
           prouided
           for
           ,
           because
           by
           the
           law
           of
           nature
           he
           who
           goeth
           to
           warfare
           must
           bee
           prouided
           for
           ,
           by
           them
           who
           set
           him
           to
           that
           seruice
           :
           by
           the
           law
           of
           nature
           hee
           who
           planteth
           a
           vineyard
           eateth
           of
           the
           fruit
           :
           by
           the
           same
           law
           hee
           who
           feedeth
           a
           flock
           eateth
           of
           the
           milke
           .
           If
           it
           bee
           said
           ,
           that
           almes
           are
           also
           to
           be
           giuen
           by
           the
           law
           of
           nature
           ,
           for
           answere
           wee
           must
           obserue
           this
           distinction
           betwene
           almes
           ,
           and
           that
           thing
           for
           which
           the
           Apostle
           heere
           pleadeth
           .
           If
           almes
           be
           not
           giuen
           it
           is
           a
           breach
           of
           charitie
           :
           but
           if
           this
           bee
           denied
           ,
           of
           which
           the
           Apostle
           speaketh
           ,
           it
           is
           a
           breach
           of
           iustice
           .
           For
           as
           it
           is
           iniustice
           to
           denie
           wages
           to
           him
           whom
           you
           appoint
           to
           fight
           for
           you
           ,
           or
           to
           debarre
           a
           man
           from
           the
           fruit
           of
           that
           vineyard
           which
           he
           planteth
           ,
           or
           to
           denie
           him
           the
           milke
           of
           a
           flock
           which
           he
           feedeth
           :
           so
           is
           it
           in
           like
           manner
           iniustice
           to
           denie
           the
           Minister
           that
           maintenance
           for
           which
           the
           Apostle
           pleadeth
           .
        
         
           Now
           if
           it
           bee
           iniustice
           to
           denie
           the
           ministers
           maintenance
           ,
           then
           he
           hath
           a
           right
           and
           part
           in
           the
           goods
           of
           those
           whom
           hee
           teacheth
           ,
           for
           iustice
           giueth
           to
           euery
           man
           his
           owne
           ,
           and
           not
           one
           mans
           right
           to
           another
           :
           whereby
           it
           is
           euident
           that
           the
           Minister
           hath
           a
           part
           and
           right
           in
           their
           goods
           whom
           he
           teacheth
           :
           Now
           to
           take
           this
           is
           not
           to
           take
           almes
           but
           to
           take
           his
           owne
           So
           then
           by
           this
           reason
           almes
           are
           assuredly
           ouerthrowen
           ,
           because
           almes
           are
           not
           of
           duty
           and
           iustice
           to
           bee
           challenged
           ,
           as
           these
           things
           are
           :
           therefore
           
           the
           Ministers
           maintenance
           standeth
           not
           by
           almes
           but
           by
           iustice
           ;
           as
           the
           souldiers
           wages
           stand
           not
           by
           almes
           but
           by
           iustice
           ;
           as
           by
           iustice
           not
           by
           almes
           a
           man
           may
           eate
           the
           fruit
           of
           a
           vineyard
           which
           he
           planteth
           ,
           or
           of
           the
           milke
           of
           his
           flock
           .
           The
           same
           is
           confirmed
           by
           those
           words
           ,
           
             The
             labourer
          
           
           
             is
             worthy
             of
             his
             wages
          
           :
           No
           man
           saith
           ,
           the
           begger
           is
           worthy
           of
           almes
           .
           Now
           he
           that
           saith
           ,
           the
           labourer
           is
           worthy
           of
           his
           wages
           ,
           sayth
           that
           of
           iustice
           hee
           may
           challenge
           it
           ,
           not
           beg
           it
           as
           almes
           ;
           for
           in
           as
           much
           as
           it
           is
           wages
           it
           is
           due
           by
           iustice
           ,
           but
           no
           almes
           are
           due
           by
           iustice
           ,
           for
           so
           should
           we
           take
           away
           all
           difference
           betweene
           iustice
           and
           charitie
           :
           therefore
           if
           almes
           ,
           no
           wages
           :
           if
           wages
           ,
           no
           almes
           .
        
         
           The
           second
           opinion
           faith
           ,
           not
           tithes
           ,
           but
           a
           competent
           
           maintenance
           is
           due
           by
           Gods
           law
           ,
           and
           this
           is
           vrged
           to
           be
           most
           agreeable
           to
           the
           Apostles
           times
           ,
           the
           words
           are
           onely
           altered
           ,
           otherwise
           this
           is
           the
           same
           with
           the
           former
           that
           saith
           ,
           that
           tithes
           are
           meer
           almes
           ;
           for
           this
           opinion
           bringeth
           in
           with
           it
           these
           consequences
           :
           first
           ,
           that
           tithes
           ,
           as
           tithes
           ,
           are
           almes
           ;
           for
           he
           that
           denieth
           that
           they
           are
           to
           be
           payed
           of
           duty
           and
           iustice
           ,
           proueth
           them
           almes
           :
           secondly
           ,
           that
           ministers
           may
           not
           claime
           any
           thing
           out
           of
           Gods
           word
           ,
           and
           this
           also
           proueth
           almes
           .
           For
           he
           that
           saith
           to
           his
           parishoner
           ,
           tithes
           I
           cannot
           claim
           ,
           and
           therfore
           no
           certaine
           thing
           out
           of
           the
           word
           ,
           yet
           somewhat
           in
           conscience
           you
           should
           contribute
           vnto
           me
           ,
           what
           doth
           he
           else
           ,
           but
           leaue
           it
           to
           the
           choise
           of
           him
           to
           giue
           what
           he
           list
           ?
           and
           what
           is
           this
           but
           almes
           ?
           If
           it
           be
           said
           ,
           the
           people
           may
           agree
           to
           giue
           a
           certaine
           stipend
           ,
           yet
           this
           is
           no
           otherwise
           then
           as
           they
           may
           agree
           to
           giue
           almes
           .
           If
           any
           obiect
           that
           the
           Prince
           or
           Maiestrate
           may
           appoynt
           a
           certaine
           competent
           maintenance
           ,
           as
           this
           indeede
           is
           the
           common
           hold
           ;
           I
           would
           haue
           it
           noted
           that
           they
           who
           vrge
           this
           ,
           forsake
           the
           question
           which
           they
           pretend
           to
           decide
           ,
           for
           this
           opinion
           of
           a
           competent
           maintenance
           is
           holden
           as
           agreeable
           to
           the
           Apostles
           times
           :
           but
           when
           they
           referre
           the
           matter
           to
           Princes
           ,
           this
           is
           no
           way
           agreeable
           to
           those
           times
           .
           For
           it
           will
           neuer
           be
           proued
           that
           either
           then
           ,
           or
           at
           any
           other
           time
           ,
           princes
           did
           take
           order
           for
           this
           competent
           maintenance
           .
           Then
           
           this
           fancy
           of
           a
           competent
           maintenaunce
           ,
           wee
           reiect
           for
           these
           reasons
           :
           first
           ,
           it
           is
           not
           written
           or
           commaunded
           in
           any
           scripture
           ,
           therefore
           we
           haue
           nothing
           to
           doe
           with
           it
           .
           Let
           them
           who
           maintaine
           it
           ,
           shew
           scripture
           for
           it
           ,
           and
           we
           yeeld
           .
           Secondly
           ,
           it
           can
           not
           by
           any
           deduction
           be
           drawen
           from
           scripture
           ,
           therefore
           it
           may
           not
           be
           receiued
           ,
           for
           those
           reasons
           that
           are
           brought
           in
           to
           proue
           it
           ,
           as
           that
           the
           Lord
           hath
           ordeined
           that
           they
           who
           preach
           the
           gospell
           should
           liue
           of
           the
           gospell
           ,
           and
           such
           like
           :
           these
           I
           say
           ,
           doe
           onely
           proue
           the
           ordinarie
           maintenaunce
           of
           the
           ministery
           ,
           for
           they
           speake
           of
           the
           Lords
           ordinance
           .
        
         
           Now
           the
           ordinary
           maintenance
           of
           the
           Ministers
           ,
           is
           a
           perpetuall
           ordinance
           ,
           which
           either
           hath
           alwayes
           beene
           vsed
           ,
           or
           ought
           alwayes
           to
           be
           vsed
           in
           the
           Church
           .
           But
           certaine
           it
           is
           ,
           that
           this
           competencie
           is
           not
           the
           ordinary
           maintenance
           .
           Thirdly
           ,
           this
           competency
           was
           neuer
           in
           vse
           from
           the
           beginning
           of
           the
           world
           to
           this
           day
           .
           Now
           it
           is
           absurd
           to
           say
           that
           it
           is
           the
           ordinary
           maintenance
           of
           Ministers
           ,
           which
           neuer
           was
           in
           vse
           in
           any
           age
           .
           Fourthly
           ,
           it
           crosseth
           the
           vse
           of
           the
           Apostles
           times
           ,
           because
           this
           competency
           is
           at
           the
           ciuill
           maiestrates
           appointment
           ,
           that
           vse
           was
           not
           ,
           this
           must
           be
           gotten
           by
           compulsion
           ,
           that
           was
           not
           ,
           this
           is
           not
           almes
           in
           their
           opinion
           who
           maintaine
           it
           ,
           that
           was
           .
           Of
           the
           Apostolike
           times
           ,
           wee
           shall
           consider
           in
           due
           place
           :
           now
           we
           reason
           thus
           .
           That
           which
           neuer
           was
           in
           vse
           at
           any
           time
           in
           the
           Church
           ,
           ought
           not
           to
           be
           held
           the
           ordinary
           maintenance
           for
           Ministers
           :
           but
           this
           competent
           maintenance
           was
           neuer
           in
           vse
           .
           For
           beefore
           the
           law
           ,
           tithes
           were
           payed
           by
           the
           patriarks
           to
           the
           priests
           :
           vnder
           the
           law
           tithes
           were
           appoynted
           to
           the
           Leuites
           and
           Priests
           :
           in
           the
           Apostles
           times
           there
           was
           nothing
           but
           almes
           ,
           as
           will
           appeare
           when
           we
           speake
           of
           those
           tymes
           .
           After
           the
           Apostles
           times
           ,
           tithes
           were
           in
           vse
           againe
           ,
           this
           competency
           neuer
           had
           place
           in
           the
           Church
           .
           And
           euen
           there
           where
           tithes
           are
           taken
           away
           from
           the
           Church
           ,
           and
           put
           in
           lay
           mens
           hands
           :
           yet
           there
           is
           no
           competencie
           established
           to
           supply
           that
           which
           was
           taken
           away
           :
           the
           Scripture
           commands
           it
           not
           ,
           no
           Prince
           hath
           at
           any
           time
           ordained
           it
           ,
           it
           neuer
           
           was
           ,
           and
           therefore
           as
           we
           may
           well
           thinke
           neuer
           will
           be
           .
           Now
           to
           make
           the
           ministers
           ordinary
           maintenance
           (
           for
           that
           is
           it
           we
           seeke
           heere
           )
           to
           stand
           in
           such
           a
           thing
           as
           neuer
           was
           ,
           and
           by
           likelihood
           neuer
           will
           be
           ,
           seemeth
           much
           vnreasonable
           ,
           and
           therfore
           because
           it
           standeth
           with
           much
           better
           reason
           to
           denie
           this
           opinion
           ,
           then
           to
           hold
           all
           the
           absurdities
           depending
           vpon
           it
           ,
           following
           the
           best
           reason
           we
           thinke
           it
           necessary
           to
           hold
           ,
           that
           the
           ordinary
           maintenance
           of
           Ministers
           ought
           not
           to
           stand
           in
           this
           vncertaine
           competency
           ,
           which
           is
           onely
           a
           deuise
           in
           the
           braines
           of
           some
           men
           ,
           and
           neuer
           came
           into
           practise
           in
           the
           Church
           .
        
         
           Againe
           the
           Ministers
           maintenance
           must
           be
           and
           is
           generally
           acknowledged
           a
           morall
           constitution
           ,
           but
           that
           this
           competency
           is
           no
           morall
           constitution
           it
           appeareth
           ,
           because
           euery
           morall
           duty
           ought
           alwaies
           to
           be
           done
           ,
           and
           sometimes
           hath-ben
           done
           by
           the
           godly
           ;
           but
           this
           competency
           ought
           not
           alwaies
           to
           stand
           ,
           and
           will
           hardly
           be
           proued
           to
           haue
           ben
           done
           at
           any
           time
           ,
           therefore
           surely
           not
           morall
           .
           Now
           in
           tithes
           it
           is
           far
           otherwise
           for
           we
           will
           shew
           ,
           they
           ought
           alwaies
           to
           bee
           obserued
           ,
           and
           euen
           then
           when
           they
           were
           not
           payed
           ,
           yet
           stood
           they
           alwaies
           the
           ordinary
           maintenance
           .
           Moreouer
           to
           maintaine
           ministers
           is
           a
           seruice
           of
           God
           ,
           but
           all
           the
           parts
           of
           the
           seruice
           of
           God
           are
           deliuered
           in
           the
           word
           ,
           therefore
           this
           competency
           must
           either
           be
           shewed
           out
           of
           Gods
           word
           ,
           or
           taken
           for
           mans
           ordinance
           ,
           and
           not
           Gods.
           Further
           in
           this
           competencie
           many
           ,
           I
           take
           it
           ,
           are
           deceiued
           ,
           for
           euery
           man
           will
           take
           vpon
           him
           to
           define
           a
           competent
           maintenance
           :
           and
           that
           they
           call
           competent
           ,
           which
           they
           thinke
           (
           as
           men
           deuiding
           their
           almes
           )
           may
           suffice
           a
           minister
           .
           But
           the
           scriptures
           speaking
           much
           of
           this
           maintenance
           ,
           doe
           neuer
           tearme
           it
           a
           competency
           ,
           or
           that
           which
           sparing
           men
           in
           their
           sauing
           humour
           may
           call
           sufficient
           ;
           but
           an
           honourable
           maintenance
           ,
           and
           sometimes
           double
           honour
           .
           Now
           there
           would
           be
           found
           a
           great
           difference
           between
           that
           which
           the
           scriptures
           cals
           an
           honorable
           maintenance
           ,
           and
           that
           which
           men
           distributing
           their
           almes
           do
           commonly
           account
           sufficient
           .
           Then
           this
           competency
           must
           either
           be
           ordained
           of
           God
           ,
           
           or
           by
           man
           :
           if
           by
           God
           ,
           it
           is
           tithes
           ,
           for
           no
           other
           maintenance
           ordained
           by
           God
           can
           be
           shewed
           :
           if
           by
           man
           ,
           then
           it
           is
           not
           Gods
           ordinance
           ;
           now
           we
           seeke
           Gods
           ordinance
           ,
           what
           God
           hath
           ordeined
           for
           ministers
           ,
           not
           what
           man
           appointeth
           .
        
         
           If
           any
           man
           say
           ,
           it
           may
           be
           mans
           ordinance
           ,
           and
           yet
           allowed
           by
           God
           ,
           or
           that
           God
           ordaineth
           the
           generall
           ,
           but
           man
           appointeth
           the
           particular
           manner
           :
           we
           must
           intreat
           him
           to
           shew
           vs
           where
           God
           alloweth
           man
           either
           to
           make
           such
           an
           ordinance
           ,
           or
           to
           change
           the
           parliculer
           which
           God
           hath
           ordained
           ,
           seeing
           the
           Lord
           himselfe
           hath
           once
           ordained
           a
           maintenance
           ,
           that
           must
           stand
           ,
           vntill
           it
           can
           bee
           shewed
           that
           God
           hath
           giuen
           liberty
           to
           man
           to
           change
           it
           .
        
         
           Heere
           it
           must
           bee
           well
           remembred
           ,
           that
           to
           maintaine
           ministers
           is
           a
           part
           of
           the
           worship
           of
           God
           ,
           for
           thus
           Iacob
           did
           worship
           God.
           Gen.
           28.
           22.
           
           And
           therefore
           if
           the
           maintenance
           be
           withdrawen
           ,
           God
           is
           robbed
           saith
           Malach.
           3.
           8.
           
           God
           is
           moccked
           sath
           
             Paul
             Gal.
          
           6.
           6.
           7.
           for
           of
           Gods
           ordinaunces
           some
           are
           ciuill
           and
           doe
           not
           immediately
           touch
           the
           worship
           of
           God
           :
           some
           are
           holy
           ,
           which
           touch
           the
           worship
           of
           God
           immediately
           :
           when
           we
           speake
           of
           this
           ordinance
           ,
           it
           may
           not
           be
           consounded
           with
           ciuill
           ordinances
           ,
           for
           Maiestrates
           are
           Gods
           ordinance
           ,
           but
           ciuil
           :
           in
           such
           ciuill
           ordinances
           ,
           the
           particular
           manner
           thereof
           is
           left
           to
           man.
           But
           in
           Gods
           holy
           ordinances
           ,
           such
           I
           say
           as
           belong
           to
           the
           immediate
           worship
           of
           God
           ,
           it
           is
           otherwise
           :
           for
           in
           such
           things
           mans
           inuentions
           haue
           no
           place
           ,
           then
           they
           who
           say
           the
           generall
           ordinance
           is
           Gods
           ,
           but
           the
           particular
           manner
           thereof
           may
           be
           from
           man
           ,
           do
           by
           consequence
           hold
           the
           Ministers
           maintenance
           to
           be
           a
           ciuill
           ordinance
           ,
           not
           holy
           ,
           which
           opinion
           I
           suppose
           no
           man
           of
           knowledge
           and
           learning
           will
           defend
           .
           But
           if
           we
           once
           leaue
           this
           opinion
           ,
           and
           confesse
           directly
           that
           the
           Ministers
           maintenance
           is
           no
           ciuill
           ordinance
           ,
           but
           holy
           ,
           belonging
           to
           the
           morall
           immediate
           worship
           of
           God
           ,
           then
           must
           it
           needes
           follow
           that
           man
           hath
           no
           authoritie
           therein
           ,
           to
           inuent
           or
           deuise
           any
           particular
           manner
           ,
           but
           must
           take
           it
           as
           it
           is
           appointed
           by
           God.
           Then
           if
           it
           must
           be
           graunted
           ,
           that
           one
           
           of
           these
           three
           is
           Gods
           ordinance
           ,
           almes
           ,
           this
           competency
           ,
           or
           tithes
           :
           It
           is
           certaine
           ,
           first
           that
           almes
           in
           this
           point
           ,
           and
           for
           this
           vse
           are
           not
           ordained
           by
           God
           :
           it
           is
           no
           lesse
           certaine
           that
           this
           competencie
           is
           not
           Gods
           ordinance
           ,
           because
           God
           no
           where
           appointeth
           it
           ,
           the
           Church
           neuer
           vsed
           it
           :
           where
           vpon
           it
           followeth
           that
           for
           the
           maintenance
           of
           the
           ministery
           ,
           there
           is
           no
           other
           ordinance
           ,
           then
           tithes
           .
        
      
       
         
           CHAP.
           II.
           
        
         
           
             How
             Tithes
             stood
             before
             the
             Law.
             
          
        
         
           FOR
           the
           better
           satisfaction
           to
           the
           reader
           ,
           and
           seruice
           to
           the
           truth
           ,
           the
           labour
           would
           not
           seeme
           vnprofitable
           ,
           if
           wee
           drew
           as
           it
           were
           the
           story
           of
           this
           question
           along
           from
           the
           beginning
           to
           this
           time
           ,
           which
           thing
           cannot
           be
           done
           exactly
           ,
           because
           this
           matter
           is
           not
           remembred
           exactly
           by
           the
           auncients
           ,
           and
           wee
           must
           not
           so
           much
           stand
           vpon
           narration
           ,
           as
           vpon
           disputation
           :
           but
           out
           of
           such
           remembrances
           as
           I
           could
           light
           on
           ,
           I
           thought
           good
           to
           obserue
           how
           men
           of
           all
           ages
           haue
           thought
           of
           this
           point
           ,
           that
           when
           it
           appeareth
           that
           the
           opinions
           which
           I
           reiect
           are
           altogether
           new
           ,
           and
           without
           any
           testimonie
           or
           shew
           of
           antiquitie
           ,
           men
           may
           be
           intreated
           more
           indifferently
           to
           think
           of
           the
           matter
           ,
           at
           least
           I
           may
           seeme
           not
           vnworthie
           of
           pardon
           ,
           if
           I
           erre
           in
           this
           point
           ,
           when
           it
           shall
           be
           seene
           that
           I
           follow
           not
           onely
           the
           reasons
           which
           seeme
           best
           ,
           but
           all
           antiquity
           ,
           none
           contradicting
           till
           of
           late
           yeeres
           .
           For
           orders
           sake
           we
           wil
           first
           consider
           how
           this
           stood
           before
           the
           law
           ,
           then
           how
           vnder
           the
           Law
           ,
           afterward
           how
           in
           the
           Apostles
           times
           ,
           and
           somewhat
           after
           .
           Last
           of
           all
           ,
           how
           in
           the
           time
           of
           the
           fathers
           .
        
         
         
           Before
           the
           law
           was
           giuen
           ,
           we
           finde
           tithes
           vsed
           by
           the
           Godly
           ,
           as
           a
           part
           of
           Gods
           seruice
           .
           First
           ,
           we
           will
           shew
           that
           by
           the
           law
           of
           nature
           ,
           euery
           man
           was
           bound
           to
           giue
           something
           to
           God
           ,
           of
           those
           temporall
           blessings
           which
           God
           giueth
           ,
           then
           it
           shall
           appeare
           that
           this
           (
           somewhat
           )
           was
           turned
           into
           tithes
           .
        
         
           Gen.
           4.
           
           It
           is
           thus
           written
           .
           Cain
           brought
           an
           oblation
           to
           
           the
           Lord
           ,
           of
           the
           fruit
           of
           the
           ground
           .
           Abel
           also
           brought
           
           of
           the
           firstlings
           of
           his
           sheepe
           ,
           and
           of
           the
           fat
           of
           them
           ,
           and
           the
           Lord
           had
           respect
           to
           Abel
           ,
           and
           his
           offering
           ,
           but
           vnto
           Cain
           &
           to
           his
           offring
           he
           had
           no
           regard
           .
           It
           is
           expresly
           noted
           
           in
           the
           text
           ,
           that
           Abel
           offered
           the
           best
           of
           his
           flock
           ,
           
             de
             primogenitis
             ,
             &
             pinguissimis
          
           ,
           the
           first
           ,
           fairest
           ,
           and
           fattest
           ,
           which
           shewed
           the
           sinceritie
           of
           his
           heart
           .
           In
           Cain
           no
           such
           thing
           is
           noted
           ,
           but
           the
           contrary
           vnderstood
           ,
           whether
           Cain
           did
           offer
           the
           tenth
           of
           the
           profit
           of
           his
           ground
           ,
           and
           Abel
           the
           tenth
           of
           his
           sheepe
           ,
           that
           question
           I
           moue
           not
           heere
           ,
           there
           is
           nothing
           expresly
           eyther
           for
           it
           ,
           or
           against
           it
           :
           but
           out
           of
           these
           words
           this
           I
           obserue
           .
           First
           ,
           that
           to
           offer
           to
           God
           of
           such
           goods
           as
           God
           doth
           blesse
           men
           withall
           ,
           was
           from
           the
           beginning
           accounted
           a
           part
           of
           the
           seruice
           of
           God
           ,
           for
           Cain
           and
           Abel
           both
           offered
           ,
           knowing
           it
           was
           looked
           for
           at
           their
           hands
           .
           Secondly
           ,
           it
           is
           hence
           manifest
           that
           they
           who
           offer
           their
           goods
           to
           God
           ,
           may
           not
           offer
           the
           worst
           ,
           and
           serue
           God
           like
           S.
           Antony
           his
           pig
           ,
           with
           that
           which
           they
           make
           least
           account
           of
           :
           but
           they
           who
           serue
           not
           God
           with
           the
           best
           of
           their
           goods
           ,
           are
           found
           to
           be
           followers
           of
           Cain
           .
        
         
           Thirdly
           ,
           it
           appeareth
           also
           ,
           that
           if
           there
           were
           not
           ,
           neither
           euer
           had
           beene
           any
           ministerie
           ordained
           ,
           yet
           notwithstanding
           men
           should
           haue
           stood
           bound
           to
           offer
           of
           the
           best
           of
           their
           goods
           to
           God
           ,
           for
           this
           offering
           seemeth
           to
           haue
           beene
           ,
           before
           a
           ministery
           was
           established
           .
           If
           any
           shall
           contend
           heerein
           ,
           that
           these
           offerings
           were
           not
           tithes
           ,
           I
           striue
           not
           ,
           though
           with
           faire
           probabilitie
           I
           might
           ,
           but
           thus
           much
           appeareth
           :
           that
           by
           the
           law
           of
           nature
           presently
           after
           the
           creation
           ,
           men
           did
           thinke
           in
           conscience
           themselues
           bound
           to
           giue
           the
           best
           of
           their
           goods
           to
           God
           ,
           as
           
           knowing
           that
           this
           was
           the
           will
           of
           God.
           It
           is
           likewise
           to
           be
           noted
           that
           God
           who
           from
           the
           beginning
           ,
           as
           heere
           we
           see
           ,
           hath
           a
           right
           in
           euery
           mans
           goods
           ,
           may
           dispose
           his
           owne
           right
           as
           it
           best
           pleaseth
           him
           :
           but
           in
           disposing
           this
           his
           right
           to
           his
           ministers
           ,
           hee
           disposeth
           and
           giueth
           it
           by
           the
           name
           of
           tithes
           .
           And
           this
           is
           that
           right
           which
           we
           seeke
           out
           ,
           not
           what
           man
           bestoweth
           ,
           but
           what
           God
           giueth
           to
           his
           Church
           out
           of
           his
           owne
           right
           ,
           which
           right
           of
           the
           Lord
           in
           euery
           mans
           goods
           ,
           is
           declared
           heere
           in
           the
           beginning
           ,
           and
           the
           same
           right
           of
           the
           Lord
           in
           euery
           mans
           goods
           remaineth
           vnto
           the
           end
           of
           the
           world
           .
        
         
           This
           right
           which
           the
           Lord
           hath
           in
           euery
           mans
           goods
           ,
           himselfe
           nameth
           tithes
           ,
           and
           who
           knoweth
           it
           better
           then
           he
           ?
           When
           a
           man
           would
           offer
           this
           right
           to
           God
           ,
           who
           knoweth
           how
           to
           offer
           him
           his
           owne
           ?
           who
           knoweth
           how
           to
           keepe
           such
           a
           rule
           in
           this
           action
           ,
           as
           to
           assure
           himselfe
           that
           the
           thing
           which
           he
           offereth
           is
           the
           Lords
           part
           ,
           as
           being
           neither
           more
           nor
           lesse
           then
           that
           which
           God
           hath
           manifested
           to
           be
           his
           owne
           part
           .
           It
           followeth
           therefore
           that
           in
           offering
           to
           God
           this
           right
           ,
           men
           must
           either
           offer
           tithes
           or
           else
           what
           themselues
           list
           ,
           not
           what
           God
           prescribeth
           .
           Now
           these
           offerings
           whatsoeuer
           they
           were
           ,
           were
           offered
           as
           tithes
           ,
           and
           whosoeuer
           offered
           in
           this
           sort
           afterward
           ,
           offered
           tithes
           ,
           because
           God
           had
           manifested
           that
           the
           right
           which
           from
           the
           beginning
           he
           hath
           in
           euery
           mans
           goods
           ,
           is
           tithes
           .
           And
           therefore
           as
           soone
           as
           it
           can
           bee
           shewed
           that
           ther
           was
           a
           Priest
           ,
           then
           will
           it
           also
           appeare
           that
           tithes
           were
           payed
           vnto
           the
           Priest
           of
           the
           Lord.
           
        
         
           Now
           in
           the
           14.
           of
           Gen.
           there
           is
           expresse
           mention
           of
           the
           Priest
           of
           the
           most
           high
           God
           ,
           and
           withall
           expresse
           mention
           of
           tithes
           payed
           vnto
           him
           :
           the
           words
           are
           these
           ,
           
             And
             Melchisedech
             king
             of
             Salem
             brought
             foorth
             bread
             and
             wine
             ,
             and
             hee
             was
             a
             Priest
             of
             the
             most
             high
             God
             ,
             and
             hee
          
           
           
             blessed
             Abraham
             &c.
             
             And
             Abraham
             gaue
             him
             tithes
             of
             all
             .
          
           And
           vnto
           these
           words
           that
           which
           the
           Apostle
           obserueth
           Heb.
           7.
           where
           he
           proueth
           two
           things
           :
           first
           the
           greatnesse
           of
           Christs
           priesthood
           aboue
           the
           Leuiticall
           ;
           this
           hee
           proueth
           because
           Melchisedech
           did
           blesse
           Abraham
           ,
           for
           without
           
           all
           doubt
           the
           lesse
           is
           blessed
           of
           the
           greater
           :
           Then
           he
           
           proueth
           not
           onely
           the
           greatnesse
           ,
           but
           the
           perpetuall
           and
           vnchaungeable
           estate
           of
           Christs
           priesthood
           ,
           wherein
           it
           differed
           also
           from
           the
           priesthood
           of
           Leuy
           .
           This
           he
           proueth
           in
           Melchisedech
           ,
           and
           by
           him
           in
           Christ
           ,
           because
           Leuy
           in
           Abraham
           ,
           payed
           tithes
           to
           Christ
           in
           Melchisedech
           ,
           for
           (
           saith
           the
           Apostle
           )
           
             heere
             men
             that
             die
             receiue
             tithes
             ,
             but
          
           
           
             there
             hee
             receiueth
             them
             of
             whom
             it
             is
             witnessed
             that
             hee
             liueth
             .
          
           Out
           of
           these
           words
           wee
           draw
           these
           obseruations
           .
           First
           ,
           that
           vnder
           the
           law
           of
           nature
           ,
           tithes
           were
           to
           bee
           payed
           to
           the
           priest
           of
           the
           most
           high
           God
           ,
           for
           these
           things
           are
           expresly
           deliuered
           that
           Melchisedech
           was
           priest
           of
           the
           most
           high
           God
           ,
           &
           that
           Abraham
           gaue
           him
           tithes
           of
           all
           .
           Secondly
           ,
           that
           this
           practise
           of
           the
           patriarks
           is
           commended
           by
           the
           Apostle
           in
           the
           new
           Testament
           ,
           which
           sheweth
           that
           is
           no
           wil-worship
           deuised
           by
           them
           ,
           but
           warranted
           from
           God
           ,
           therefore
           we
           conclude
           ,
           it
           was
           vndoubtedly
           ordained
           by
           God
           ,
           albeit
           the
           time
           and
           first
           institution
           hereof
           be
           not
           exactly
           declared
           ,
           yet
           that
           it
           was
           ordained
           of
           God
           it
           appeareth
           aswell
           by
           that
           which
           we
           haue
           said
           ,
           because
           that
           right
           which
           from
           the
           beginning
           God
           hath
           in
           euery
           mans
           goods
           ,
           is
           declared
           by
           the
           practise
           of
           the
           patriarks
           to
           be
           tithes
           :
           as
           also
           because
           Leuit.
           27
           it
           is
           said
           ,
           tithes
           are
           the
           Lords
           ,
           holy
           to
           the
           Lord
           ,
           which
           words
           are
           not
           Leuiticall
           or
           ceremoniall
           ,
           as
           hereafter
           shall
           appeare
           ,
           but
           declare
           ,
           that
           tithes
           were
           the
           Lords
           alwaies
           ,
           and
           that
           the
           Lord
           euen
           from
           the
           beginning
           hath
           thus
           declared
           what
           part
           he
           hath
           in
           euery
           mans
           goods
           .
           And
           vpon
           this
           ground
           and
           reason
           the
           patriarks
           payed
           tithes
           before
           the
           law
           .
           Thirdly
           ,
           we
           note
           that
           ordinarily
           the
           priesthood
           (
           before
           the
           law
           giuen
           )
           was
           annexed
           to
           the
           eldest
           of
           the
           house
           ,
           the
           first
           borne
           ,
           as
           here
           to
           Melchisedech
           ,
           which
           is
           thought
           to
           be
           Sem
           ,
           the
           eldest
           sonne
           of
           Noah
           ,
           as
           Lyra
           noteth
           ,
           and
           the
           yeares
           agree
           :
           For
           Sem
           being
           an
           hundred
           yeares
           old
           ,
           begat
           .
           Arphaxad
           ,
           two
           yeares
           after
           the
           floud
           ,
           and
           liued
           after
           that
           ,
           500.
           yeares
           .
           Gen.
           11.
           11.
           the
           end
           of
           which
           500.
           yeares
           ,
           falleth
           in
           the
           50.
           yeare
           of
           Isaac
           his
           age
           ,
           ten
           yeares
           before
           the
           birth
           of
           Iacob
           and
           
           Esau.
           The
           Lord
           afterward
           tooke
           the
           Leuites
           to
           his
           seruice
           ,
           in
           place
           of
           the
           first
           borne
           .
           Num.
           8.
           16.
           this
           ordinary
           course
           was
           sometimes
           broken
           ,
           and
           the
           birth
           right
           went
           from
           the
           eldest
           to
           another
           ,
           yet
           thus
           much
           was
           alwayes
           without
           chaunge
           ,
           the
           Priesthood
           did
           follow
           the
           birth
           right
           ,
           and
           tithes
           the
           priesthood
           .
        
         
           Fourthly
           ,
           Leuy
           payeth
           tithes
           in
           Abraham
           ,
           whereby
           it
           appeareth
           that
           to
           pay
           tithes
           is
           not
           a
           ceremonie
           ,
           for
           if
           it
           were
           ,
           then
           should
           not
           Leuy
           be
           noted
           heete
           for
           paying
           tithes
           ,
           that
           thing
           cannot
           be
           a
           Leuiticall
           ceremonie
           ,
           which
           is
           contrary
           to
           the
           Leuiticall
           ordinances
           :
           but
           that
           Leuy
           should
           pay
           tithes
           is
           contrary
           to
           the
           Leuitical
           ordinances
           ,
           which
           ordaine
           that
           tithes
           should
           be
           payed
           to
           Leuy
           .
           Now
           because
           it
           is
           against
           the
           ceremonies
           of
           the
           law
           ,
           that
           Leuy
           should
           pay
           tithes
           ,
           therefore
           when
           Leuy
           payeth
           tithes
           ,
           he
           payeth
           them
           not
           as
           a
           ceremony
           of
           the
           law
           .
        
         
           Fiftly
           ,
           we
           obserue
           that
           before
           the
           law
           tithes
           were
           paied
           to
           Christ
           ,
           so
           saith
           the
           Apostle
           ,
           Heb.
           7.
           8.
           
           
             Heere
             men
             that
             die
             receiue
             tithes
             ,
             but
             there
             he
             receiueth
             them
             ,
             of
             whom
             it
             is
             witnessed
             that
             he
             liued
             .
          
           In
           which
           words
           the
           Apostle
           proueth
           ,
           that
           in
           Melchisedech
           Christ
           receiued
           tithes
           .
           Now
           if
           tithes
           were
           payed
           to
           Christ
           before
           the
           Law
           ,
           what
           reason
           may
           be
           brought
           why
           they
           should
           not
           likewise
           be
           payed
           vnto
           Christ
           after
           the
           law
           ceased
           .
           Againe
           ,
           tithes
           payed
           to
           Melchisedech
           are
           here
           brought
           by
           the
           Apostle
           ,
           as
           a
           reason
           to
           proue
           the
           perpetuitie
           of
           Christs
           priesthood
           ,
           therefore
           tithes
           must
           be
           payed
           as
           long
           as
           Christs
           priesthood
           standeth
           .
        
         
           Let
           the
           reason
           of
           the
           Apostle
           be
           considered
           :
           
             men
             that
             die
             receiue
             tithes
             heere
             ,
          
           the
           Leuiticall
           tithes
           are
           but
           for
           a
           time
           ,
           but
           when
           Leuy
           himselfe
           payeth
           tithes
           (
           as
           before
           the
           law
           it
           was
           ,
           and
           after
           the
           law
           it
           must
           be
           )
           then
           are
           they
           giuen
           to
           him
           of
           whom
           it
           is
           witnessed
           that
           he
           liueth
           .
           Then
           from
           these
           words
           of
           the
           Apostle
           there
           is
           a
           difference
           obserued
           ,
           betweene
           tithes
           as
           payed
           to
           Leuy
           ,
           and
           as
           to
           Christ
           :
           as
           to
           Leuy
           they
           stood
           for
           Leuy
           his
           time
           ,
           but
           tithes
           die
           not
           with
           Leuy
           :
           for
           they
           are
           still
           to
           be
           payed
           to
           him
           of
           whom
           it
           is
           witnessed
           that
           he
           liueth
           .
        
         
         
           Sixtly
           ,
           hence
           we
           vnderstand
           the
           manner
           and
           reason
           of
           paying
           tithes
           to
           Leuy
           ,
           for
           tithes
           are
           the
           Lords
           ,
           as
           a
           right
           in
           euery
           mans
           goods
           from
           the
           beginning
           to
           the
           end
           of
           the
           world
           .
           All
           tithes
           are
           the
           Lords
           ,
           holy
           to
           the
           Lord
           ,
           Leuit.
           27.
           30.
           he
           gaue
           them
           for
           a
           time
           to
           Leuy
           ,
           so
           long
           as
           Leuy
           should
           serue
           the
           tabernacle
           and
           no
           longer
           ,
           when
           Leuy
           ceased
           to
           minister
           at
           the
           Alter
           then
           tithes
           ceased
           to
           be
           due
           to
           Leuy
           ,
           but
           tithes
           then
           ceased
           not
           to
           be
           the
           Lords
           ,
           for
           as
           they
           were
           his
           before
           the
           law
           ,
           so
           they
           stand
           his
           for
           euer
           ;
           because
           the
           Lord
           can
           neuer
           loose
           that
           right
           which
           at
           the
           beginning
           he
           had
           in
           the
           goods
           of
           euery
           man.
           
        
         
           Seauenthly
           ,
           whereas
           a
           question
           may
           be
           moued
           ,
           whether
           the
           tithes
           which
           Abraham
           is
           said
           heere
           to
           pay
           to
           Melchisedech
           ,
           were
           tithes
           of
           the
           spoiles
           (
           as
           some
           thinke
           they
           were
           )
           or
           of
           his
           owne
           goods
           :
           I
           thinke
           the
           opinion
           and
           reason
           of
           the
           most
           iudicious
           interpretor
           is
           heere
           to
           
           be
           followed
           ,
           that
           Abraham
           payed
           tithes
           ,
           not
           of
           the
           spoiles
           ,
           but
           of
           his
           owne
           goods
           ,
           because
           Abraham
           would
           not
           practise
           his
           liberalitie
           of
           other
           mens
           goods
           ,
           but
           of
           his
           owne
           .
           And
           in
           the
           text
           it
           is
           said
           ,
           that
           Abraham
           had
           lift
           vp
           his
           hand
           to
           the
           most
           high
           God
           possessor
           of
           heauen
           and
           earth
           ,
           that
           hee
           would
           not
           take
           so
           much
           as
           a
           thread
           or
           a
           shoe
           latchet
           of
           that
           which
           was
           taken
           ,
           which
           he
           yeelded
           to
           the
           king
           of
           Sodom
           ,
           prouiding
           onely
           to
           
             Aner
             ,
             Escol
          
           ,
           and
           Mamre
           their
           portions
           .
           It
           is
           then
           more
           then
           probable
           that
           he
           payed
           no
           tithes
           of
           the
           spoiles
           ,
           seeing
           he
           would
           not
           account
           any
           part
           thereof
           his
           owne
           .
        
         
           Eightly
           ,
           if
           Abraham
           payed
           tithes
           to
           Melchisedech
           of
           his
           owne
           goods
           ,
           the
           question
           may
           be
           moued
           ,
           whether
           he
           payed
           them
           yeerely
           or
           no
           ?
           To
           which
           question
           in
           direct
           words
           we
           haue
           no
           aunswere
           ,
           and
           therefore
           wee
           may
           bee
           content
           to
           be
           ignorant
           where
           the
           scripture
           teacheth
           not
           ,
           but
           in
           probabilitie
           it
           seemeth
           hee
           payed
           yeerely
           ,
           because
           they
           were
           yeerely
           payed
           vnder
           the
           law
           ;
           for
           tithes
           were
           not
           first
           instituted
           to
           be
           payed
           vnder
           the
           law
           ,
           but
           before
           ,
           and
           the
           same
           reason
           was
           before
           ,
           which
           was
           vnder
           the
           law
           ,
           for
           the
           priest
           ,
           to
           whom
           (
           as
           Lyra
           speaking
           from
           these
           scriptures
           ,
           saith
           tithes
           were
           due
           before
           the
           law
           )
           was
           no
           
           lesse
           yeerely
           to
           bee
           honoured
           then
           afterward
           ;
           and
           they
           who
           liued
           before
           the
           law
           had
           as
           much
           reason
           to
           shew
           their
           gratitude
           and
           obedience
           to
           God
           ,
           as
           afterward
           .
           Neither
           could
           the
           distance
           of
           place
           be
           any
           hinderance
           in
           this
           matter
           ,
           for
           Abraham
           dwelt
           at
           Hebron
           ouer
           against
           Sodom
           ,
           and
           Metchisedech
           at
           Salem
           ,
           which
           in
           the
           iudgement
           of
           Iosephus
           is
           Hierusalem
           ,
           both
           in
           the
           tribe
           of
           Iuda
           ,
           not
           far
           a
           sunder
           .
        
         
           Ninthly
           ,
           whereas
           against
           this
           ,
           it
           may
           be
           obiected
           out
           of
           the
           words
           of
           the
           Apostle
           ,
           Heb.
           7.
           4.
           that
           Abraham
           gaue
           to
           Melchisedech
           tithes
           of
           the
           spoyles
           ,
           for
           answere
           we
           must
           call
           that
           translation
           in
           some
           question
           which
           translateth
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           spoyles
           ,
           some
           learned
           men
           of
           late
           translate
           it
           so
           ,
           but
           it
           was
           not
           so
           vnderstood
           in
           former
           times
           .
           Ierom.
           translateth
           it
           ;
           
             de
             praeciputs
          
           ,
           If
           it
           might
           be
           plainely
           shewed
           ,
           that
           the
           word
           in
           the
           vse
           of
           good
           authors
           is
           taken
           for
           spoyles
           ,
           then
           we
           might
           make
           lesse
           question
           heere
           .
           In
           the
           meane
           time
           we
           may
           doubt
           .
           It
           is
           commonly
           taken
           of
           the
           autors
           of
           the
           Greeke
           tongue
           for
           primitiae
           ,
           and
           sometimes
           
             pro
             primitijs
             manubiarum
          
           ,
           but
           simply
           for
           spoyles
           ,
           not
           that
           we
           know
           ,
           the
           Seriac
           translation
           taking
           the
           word
           in
           his
           vsuall
           sense
           ,
           hath
           thus
           :
           To
           whom
           the
           patriarch
           Abraham
           gaue
           tithes
           and
           first
           fruits
           .
           Isidorus
           saith
           ,
           
             Abraham
             decimas
             substantiae
             post
             benedictionem
             dedit
             Melchisedech
             ,
             sicut
             sucerdotibus
             benedicentibus
             sibi
             populus
             secundū
             legem
             decimas
             dabat
             .
             Lyra
          
           saith
           ,
           
             Abraham
             dedit
             decimas
             ipsi
             .
             Melchisedech
             cui
             debebantur
             tanquam
             sacerdoti
             .
          
        
         
           Tenthly
           ,
           admit
           (
           last
           of
           all
           )
           that
           Abraham
           gaue
           tithes
           of
           the
           spoyles
           (
           which
           thing
           we
           cannot
           yeald
           without
           better
           proofes
           then
           we
           haue
           yet
           seene
           )
           this
           is
           so
           far
           from
           crossing
           the
           right
           of
           tithes
           ,
           that
           rather
           it
           confirmeth
           all
           more
           fully
           ,
           for
           if
           Abraham
           gaue
           tithes
           of
           the
           spoyles
           ,
           much
           more
           then
           of
           his
           owne
           goods
           ,
           the
           whole
           course
           of
           the
           Apostle
           his
           speach
           proueth
           no
           lesse
           ,
           for
           how
           can
           any
           mans
           conceit
           be
           satisfied
           with
           the
           tithes
           of
           the
           spoyles
           onely
           ,
           considering
           the
           Apostle
           speaketh
           so
           much
           of
           Abraham
           his
           paying
           tithes
           ,
           insisting
           so
           long
           in
           it
           ,
           drawing
           an
           argument
           of
           such
           weight
           from
           it
           :
           he
           whose
           kindred
           
           is
           not
           counted
           among
           them
           ,
           receiued
           tithes
           of
           
             Abraham
             ,
             ver
          
           .
           6.
           
             heere
             men
             that
             die
             receiue
             tithes
             ,
             but
             ther
             he
             receiueth
             them
             of
             whom
             &c.
             ver
             .
          
           8.
           
           
             Leuy
             also
             which
             receiueth
             tithes
             ,
             payed
             tithes
             in
             Abraham
             ,
             ver
             .
          
           9.
           
           If
           there
           were
           no
           other
           tithes
           giuen
           by
           Abraham
           to
           Melchisedech
           ,
           but
           of
           those
           spoyles
           onely
           ,
           why
           is
           this
           compared
           with
           Liuiticall
           tithes
           ,
           which
           were
           payed
           yeerely
           ?
           would
           the
           Apostle
           vse
           this
           manner
           of
           speech
           of
           one
           onely
           action
           ,
           vnlesse
           it
           shewed
           the
           common
           vse
           and
           practise
           how
           tithes
           were
           then
           payed
           to
           the
           priest
           ,
           as
           by
           common
           vse
           and
           practise
           they
           were
           afterward
           payed
           to
           the
           Lenites
           .
           By
           this
           then
           it
           appeareth
           out
           of
           the
           story
           of
           Melchisedech
           that
           tithes
           were
           ,
           and
           are
           to
           be
           payed
           to
           Christ
           alwayes
           ,
           aswell
           after
           as
           before
           the
           law
           .
        
         
           Let
           vs
           consider
           the
           next
           testimony
           we
           finde
           in
           storie
           before
           the
           law
           :
           the
           next
           is
           Gen.
           28.
           where
           Iacob
           voweth
           to
           pay
           tithes
           of
           all
           that
           God
           will
           giue
           him
           ,
           the
           wordes
           are
           these
           :
           
             Then
             Iacob
             vowed
             a
             vow
             ,
             saying
             ,
             If
             God
             will
             keepe
          
           
           
             me
             in
             this
             iourney
             which
             I
             goe
             ,
             and
             will
             giue
             mee
             bread
             to
             eate
             ,
             and
             clothes
             to
             put
             on
             ,
             so
             that
             I
             come
             againe
             to
             my
             fathers
          
           
           
             house
             in
             safety
             ,
             then
             shall
             the
             Lord
             be
             my
             God.
             And
             this
             stone
             which
             I
             haue
             set
             vp
             as
             a
             piller
             ,
             shall
             be
             Gods
             house
             :
             and
             of
             all
          
           
           
             that
             which
             thou
             shalt
             giue
             me
             ,
             I
             will
             giue
             the
             tenth
             to
             thee
             .
          
           Out
           of
           these
           words
           it
           appeareth
           that
           it
           was
           the
           generall
           opinion
           of
           the
           godly
           before
           the
           law
           giuen
           ,
           that
           tithes
           ought
           to
           be
           giuen
           to
           God
           ,
           for
           otherwise
           Iacob
           did
           offend
           ,
           vnlesse
           he
           knew
           that
           this
           thing
           pleased
           God
           ,
           as
           being
           appointed
           by
           him
           .
        
         
           But
           because
           Abulensis
           out
           of
           this
           place
           would
           proue
           tithes
           not
           to
           belong
           to
           the
           law
           of
           nature
           ,
           that
           matter
           would
           be
           examined
           :
           his
           reason
           is
           ,
           because
           Iacob
           vowed
           tithes
           ;
           now
           a
           vow
           ,
           saith
           hee
           ,
           is
           not
           of
           those
           things
           which
           belong
           to
           the
           law
           of
           nature
           .
           But
           Abulensis
           himselfe
           perceiuing
           that
           this
           proposition
           is
           not
           true
           generally
           ,
           frameth
           an
           obiection
           against
           himselfe
           ,
           that
           by
           remouing
           the
           obiection
           be
           might
           the
           better
           settle
           that
           which
           he
           taketh
           to
           be
           the
           truth
           :
           his
           obiection
           is
           ,
           that
           a
           man
           may
           vow
           that
           which
           belongeth
           to
           the
           law
           of
           nature
           ;
           as
           not
           to
           commit
           
           adultry
           ,
           which
           obiection
           he
           answereth
           thus
           :
           a
           man
           may
           not
           vow
           such
           things
           with
           condition
           ,
           but
           absolutely
           .
           Now
           saith
           he
           ,
           Iacob
           vowed
           tithes
           with
           condition
           ,
           therefore
           they
           are
           not
           such
           things
           as
           are
           contained
           in
           the
           law
           of
           nature
           .
           Bellarmins
           words
           are
           much
           more
           peremptorie
           :
           impium
           
           
             fuisset
             vouere
             decimas
             ,
             si
             absoluté
             fuisset
             obligatus
             eas
             soluere
             .
          
           These
           words
           indeed
           being
           examined
           by
           the
           popish
           doctrine
           of
           vowes
           ,
           may
           stand
           as
           a
           glos
           fit
           enough
           for
           a
           corrupt
           text
           ,
           but
           being
           axamined
           by
           the
           truth
           of
           God
           ,
           they
           shall
           finde
           no
           place
           to
           stand
           in
           .
           First
           ,
           where
           Abulensis
           saith
           ,
           a
           man
           may
           not
           vow
           a
           thing
           belonging
           to
           the
           law
           of
           nature
           conditionally
           ,
           it
           appeareth
           to
           be
           false
           ,
           because
           as
           himselfe
           yeeldeth
           ,
           a
           man
           may
           vow
           not
           to
           commit
           adultery
           ,
           so
           he
           must
           yeeld
           that
           a
           man
           may
           likewise
           vow
           to
           honour
           his
           parents
           ,
           if
           God
           will
           prolong
           their
           liues
           ,
           this
           is
           conditionall
           and
           no
           lesse
           lawfull
           then
           the
           other
           ,
           and
           he
           that
           maketh
           it
           ,
           can
           keepe
           it
           onely
           conditionally
           ,
           so
           long
           as
           God
           will
           suffer
           his
           parents
           to
           liue
           ,
           if
           they
           dye
           ,
           he
           is
           freed
           from
           the
           possibilitie
           of
           performing
           his
           vow
           :
           so
           he
           that
           voweth
           tithes
           ,
           can
           vow
           them
           no
           other
           way
           ,
           but
           conditionally
           ,
           if
           God
           will
           blesse
           him
           with
           goods
           ,
           as
           Iacob
           doth
           ,
           for
           it
           he
           haue
           nothing
           ,
           he
           is
           freed
           from
           the
           possibilitie
           of
           performing
           his
           vow
           .
           Other
           obiections
           of
           Abulensis
           shall
           be
           answered
           in
           their
           place
           .
        
         
           Though
           the
           obiection
           be
           answeared
           ,
           yet
           somewhat
           may
           happely
           stick
           in
           the
           minde
           of
           the
           reader
           ,
           and
           we
           as
           seeking
           a
           truth
           ,
           would
           cast
           all
           obiections
           without
           fauouring
           ,
           for
           I
           protest
           ,
           I
           haue
           so
           captiued
           my
           sences
           to
           the
           truth
           ,
           that
           against
           the
           knowen
           truth
           I
           dare
           not
           stirre
           ,
           therefore
           I
           will
           freely
           open
           what
           I
           can
           .
           To
           that
           obiection
           ,
           that
           no
           morall
           thing
           may
           be
           vowed
           ,
           because
           we
           are
           bound
           without
           a
           vow
           to
           performe
           such
           things
           :
           this
           answere
           may
           stand
           ,
           that
           albeit
           we
           be
           bound
           without
           a
           vow
           to
           such
           things
           ,
           yet
           it
           is
           lawfull
           to
           vow
           them
           ,
           that
           we
           may
           be
           stirred
           vp
           with
           more
           exact
           care
           and
           zeale
           to
           such
           duties
           ,
           as
           not
           onely
           God
           hath
           bound
           vs
           ,
           but
           we
           also
           binde
           our selues
           .
           Now
           that
           it
           is
           lawfull
           to
           binde
           our selues
           to
           those
           duties
           ,
           whereto
           God
           bindeth
           vs
           ,
           it
           appeareth
           by
           
           the
           commended
           practise
           of
           the
           godly
           at
           all
           times
           .
           The
           people
           were
           bound
           to
           serue
           the
           Lord
           in
           the
           time
           of
           Asa
           ,
           no
           lesse
           then
           at
           other
           times
           ,
           yet
           they
           made
           a
           couenant
           and
           sware
           to
           serue
           the
           Lord
           ,
           2.
           
           Chron.
           15.
           12.
           14.
           
           Dauid
           was
           bound
           without
           an
           oath
           or
           vow
           ,
           to
           keepe
           the
           righteous
           iudgements
           of
           the
           Lord
           ,
           yet
           he
           bound
           himselfe
           by
           an
           oath
           :
           
             I
             haue
             sworne
             and
             will
             performe
             it
             ,
             to
             keepe
             thy
             righteous
             iudgements
             .
             Psal.
          
           119.
           106.
           
           And
           whereas
           Dauid
           speaketh
           so
           often
           of
           paying
           his
           vowes
           vnto
           the
           Lord
           ,
           the
           thing
           vowed
           and
           to
           be
           payed
           is
           morall
           .
           Psal.
           50.
           14.
           
           
             Offer
             to
             God
             praise
             ,
             and
             pay
             thy
             vowes
             to
             the
             most
             high
             .
             Psal.
          
           56.
           12.
           
           
             Thy
             vowes
             are
             vpon
             mee
             ,
             O
             God
             ,
             I
             will
             render
             praise
             to
             thee
             ,
             for
             thou
             hast
             deliuered
             my
             soul
             from
             death
             ,
             &c.
             
          
           And
           albeit
           things
           ceremoniall
           might
           be
           vowed
           vnder
           the
           law
           ,
           yet
           no
           otherwise
           but
           as
           they
           drew
           to
           some
           morall
           duetie
           .
           And
           therefore
           when
           the
           people
           in
           vowing
           things
           ceremoniall
           did
           so
           stick
           in
           the
           ceremonie
           ,
           that
           they
           looked
           no
           farther
           ,
           then
           are
           such
           vowes
           reproued
           ,
           and
           they
           are
           taught
           ,
           that
           the
           vowes
           which
           please
           God
           ,
           are
           obedience
           ,
           a
           contrite
           heart
           ,
           and
           such
           like
           .
           This
           which
           I
           haue
           said
           will
           answere
           another
           obiection
           .
           If
           tithes
           were
           alwaies
           the
           Lordes
           ,
           wee
           cannot
           vow
           them
           ,
           for
           a
           vow
           must
           bee
           of
           a
           thing
           that
           is
           ours
           .
           Iacob
           then
           vowing
           tithes
           ,
           sheweth
           that
           they
           were
           not
           alwaies
           the
           Lords
           ,
           the
           answere
           is
           plaine
           out
           of
           that
           which
           hath
           bene
           said
           .
           It
           is
           lawfull
           to
           vow
           vnto
           the
           Lord
           that
           which
           is
           not
           ours
           ,
           but
           his
           .
           For
           what
           thing
           is
           more
           the
           Lords
           ,
           and
           lesse
           ours
           ,
           then
           our
           obedience
           ,
           yet
           we
           vow
           it
           ,
           binding
           our selues
           by
           a
           new
           promise
           to
           that
           whereunto
           the
           Lord
           hath
           bound
           vs
           by
           dutie
           .
           And
           therfore
           as
           Dauid
           did
           vow
           to
           performe
           that
           obedience
           to
           God
           ,
           which
           otherwise
           he
           was
           bound
           to
           doe
           without
           a
           vow
           :
           so
           Iacob
           doth
           heere
           vow
           to
           pay
           tithes
           ,
           though
           tithes
           be
           the
           Lords
           right
           ;
           when
           this
           obedience
           commeth
           from
           a
           willing
           minde
           ;
           it
           is
           acceptable
           :
           now
           a
           vow
           serueth
           to
           shew
           a
           resolued
           and
           willing
           minde
           .
           Hauing
           done
           with
           the
           obiections
           against
           this
           place
           ,
           let
           vs
           gather
           hence
           such
           obseruations
           as
           may
           confirme
           our
           purpose
           .
        
         
         
           First
           ,
           it
           is
           euident
           hence
           ,
           that
           Iacob
           did
           not
           account
           tithes
           any
           part
           of
           the
           iudicials
           ,
           because
           no
           part
           of
           the
           iudicials
           were
           to
           be
           offered
           in
           a
           vow
           to
           the
           Lord
           ,
           but
           eyther
           things
           morall
           were
           vowed
           ,
           or
           ceremoniall
           as
           they
           lead
           men
           to
           morall
           obedience
           .
           The
           reason
           is
           ,
           vowes
           were
           a
           part
           of
           Gods
           seruice
           ,
           and
           iudicials
           belonged
           not
           to
           the
           seruice
           of
           God
           ,
           but
           were
           of
           things
           common
           ,
           and
           for
           the
           ciuill
           gouernment
           of
           men
           .
        
         
           Secondly
           ,
           it
           must
           be
           considered
           that
           the
           thing
           wherein
           Iacobs
           vow
           standeth
           principally
           ,
           is
           in
           these
           words
           ,
           
             this
             stone
             which
             I
             haue
             set
             vp
             as
             a
             pillar
             ,
             shall
             be
             Gods
             house
             .
          
           Some
           interpretours
           take
           this
           to
           be
           the
           place
           where
           Abraham
           offered
           
             Isaac
             .
             Lyra
          
           saith
           ,
           that
           all
           interpretours
           take
           it
           generally
           for
           that
           place
           where
           Ierusalem
           stood
           afterward
           .
           Iacob
           saying
           it
           should
           be
           the
           house
           of
           God
           ,
           signifieth
           it
           should
           be
           as
           a
           temple
           where
           God
           should
           be
           worshipped
           ,
           now
           vnto
           the
           house
           of
           God
           he
           ioyneth
           tithes
           .
        
         
           Thirdly
           ,
           if
           therefore
           the
           question
           be
           mooued
           ,
           in
           what
           sort
           these
           tithes
           were
           payed
           which
           are
           heere
           vowed
           ,
           whether
           as
           things
           giuen
           immediately
           to
           God
           ,
           as
           were
           sacrifices
           ,
           or
           vowed
           to
           God
           ,
           that
           is
           to
           the
           priest
           of
           the
           most
           high
           God
           ?
           I
           would
           gladly
           learne
           of
           other
           in
           such
           questions
           ,
           but
           in
           the
           meane
           time
           ,
           vntill
           I
           can
           learne
           a
           better
           answere
           ,
           I
           thinke
           it
           best
           to
           vnderstand
           the
           manner
           of
           Iacobs
           paying
           tithes
           ,
           by
           the
           practise
           of
           his
           grandfather
           Abraham
           ,
           who
           payed
           them
           to
           the
           priest
           of
           the
           most
           high
           God.
           And
           therefore
           Iacob
           after
           that
           example
           vowing
           to
           pay
           tithes
           ,
           may
           best
           be
           vnderstood
           to
           pay
           them
           to
           the
           priest
           .
        
         
           Thus
           far
           hauing
           spoken
           of
           the
           time
           before
           the
           law
           ,
           so
           far
           foorth
           as
           scipture
           speaketh
           of
           tithes
           :
           before
           we
           come
           to
           the
           time
           vnder
           the
           law
           ,
           let
           vs
           consider
           how
           heathen
           men
           ,
           hauing
           not
           the
           knowledge
           of
           the
           law
           of
           God
           ,
           but
           onely
           directed
           by
           a
           glimps
           of
           the
           light
           of
           nature
           ,
           did
           iudge
           that
           tithes
           were
           to
           be
           payed
           to
           such
           gods
           as
           they
           worshipped
           ,
           wherein
           howsoeuer
           they
           were
           corrupt
           ,
           yet
           in
           that
           corruption
           may
           be
           seene
           some
           sparks
           of
           the
           light
           of
           nature
           before
           the
           law
           .
           I
           will
           not
           bring
           all
           ,
           but
           onely
           
           of
           many
           testimonies
           will
           shew
           a
           fevv
           ,
           wherby
           a
           man
           may
           iudge
           of
           the
           rest
           ,
           and
           vnderstand
           how
           this
           question
           hath
           beene
           conceiued
           euen
           among
           the
           heathen
           .
        
         
           Cyrus
           king
           of
           Persia
           when
           he
           had
           ouercome
           the
           Lydians
           ,
           
           offered
           the
           tithes
           of
           all
           to
           Iupiter
           .
           Among
           the
           Romans
           the
           custome
           was
           ancient
           of
           offering
           tithes
           to
           their
           gods
           .
           Camillus
           vowed
           tithes
           to
           the
           goddesse
           called
           Mater
           
           Matuta
           ,
           in
           case
           hee
           should
           ouercome
           the
           Ueians
           .
           After
           the
           victory
           in
           low
           of
           the
           tenth
           a
           cup
           of
           Gold
           was
           sent
           to
           Delphi
           ,
           weighing
           eight
           talents
           ,
           as
           Plutarch
           witnesseth
           in
           the
           same
           place
           .
           It
           is
           reported
           of
           Lucullus
           that
           hee
           grevv
           
           rich
           because
           he
           obserued
           the
           vse
           of
           paying
           tithes
           to
           Hercules
           .
           For
           that
           this
           was
           an
           ancient
           custome
           among
           the
           Romanes
           ,
           Macrobius
           proueth
           out
           of
           Varro
           ,
           who
           writeth
           
           that
           it
           was
           the
           common
           custome
           among
           the
           anucients
           ,
           
             vouere
             decimam
             .
             Herculi
             .
             Diodorus
             Siculus
          
           opening
           the
           reason
           of
           that
           custome
           saith
           ,
           that
           when
           Hercules
           was
           friendly
           entertained
           by
           Potitius
           &
           Pinarius
           ,
           he
           promised
           a
           happie
           life
           to
           such
           as
           should
           offer
           him
           the
           tithes
           of
           all
           their
           goods
           ,
           which
           practise
           he
           saith
           remained
           in
           Rome
           till
           his
           time
           ,
           
             multi
             enim
             Romanorum
             non
             solū
             medio
             cui
             sensu
             ,
             sed
             qui
             ditissimi
             suat
             habiti
             ,
             decimas
             Herculi
             vouerunt
             ,
             posteaque
             fortunatio
             res
             facti
             bona
             sua
             ad
             quatuor
             talentorum
             millia
             Herculi
             sacrarunt
             .
          
           In
           which
           place
           hee
           reporteth
           the
           same
           of
           Lucullus
           ,
           which
           after
           him
           Plutarch
           obserued
           .
           Xenophon
           witnesseth
           that
           others
           vsed
           to
           pay
           tithes
           to
           Apollo
           .
           
           Neither
           was
           this
           thing
           obserued
           onely
           among
           the
           ciuill
           nations
           ,
           but
           euen
           so
           far
           as
           the
           sence
           of
           manhoode
           reached
           it
           was
           spread
           also
           among
           the
           barbarous
           people
           .
           Plinie
           writing
           of
           the
           Sabaeans
           and
           Aethiopians
           ,
           saith
           that
           
           in
           the
           spices
           ,
           which
           those
           countries
           yeeld
           abundantly
           ,
           the
           marchants
           may
           not
           meddle
           with
           any
           ;
           before
           the
           Priests
           haue
           laid
           out
           the
           tenth
           to
           their
           gods
           .
           And
           (
           which
           one
           generall
           testimony
           may
           stand
           in
           place
           of
           many
           particulars
           )
           Festus
           saith
           :
           
             Decima
             quaeque
             veteres
             dijs
             suis
             offerebant
             .
          
           Which
           vse
           being
           so
           generall
           among
           all
           nations
           ,
           doth
           shew
           ,
           that
           euen
           from
           Noah
           it
           was
           dispersed
           among
           all
           people
           ;
           though
           much
           corrupt
           in
           them
           ,
           yet
           bearing
           in
           it selfe
           euident
           
           signes
           that
           it
           came
           from
           the
           incorrupt
           light
           of
           nature
           before
           the
           law
           giuen
           .
           For
           what
           other
           reason
           can
           be
           giuen
           why
           such
           an
           apparant
           resemblance
           of
           Gods
           truth
           ,
           should
           bee
           kept
           and
           dispersed
           so
           far
           among
           all
           nations
           ?
           And
           heereupon
           ,
           I
           take
           it
           
             Franciscus
             Iunius
          
           departing
           from
           the
           iudgement
           of
           other
           learned
           men
           whom
           otherwise
           he
           reuerenceth
           ,
           vvas
           moued
           to
           say
           thus
           much
           ,
           
             decimae
             iure
             omni
             post
             hominum
             memoriam
             deo
             fuerunt
             sacrae
             .
          
           What
           is
           that
           ,
           
             iure
             omni
          
           ?
           but
           aswell
           vvritten
           in
           the
           consciences
           of
           naturall
           men
           ,
           fortified
           by
           priuiledges
           of
           princes
           ,
           as
           expressely
           declared
           in
           the
           word
           of
           God.
           Thus
           hauing
           declared
           so
           far
           as
           wee
           can
           learne
           ,
           how
           tithes
           stood
           before
           the
           law
           ,
           let
           vs
           consider
           the
           same
           in
           the
           time
           of
           the
           law
           .
        
      
       
         
         
           CHAP.
           III.
           
        
         
           
             How
             tithes
             stood
             vnder
             the
             Law.
             Where
             it
             is
             prooued
             that
             then
             this
             constitution
             of
             Tithes
             was
             neither
             ceremoniall
             nor
             iudiciall
             ,
             but
             morall
             .
          
        
         
           THis
           being
           first
           out
           of
           controuersie
           ,
           that
           during
           all
           that
           time
           between
           the
           law
           first
           giuen
           ,
           and
           last
           abrogated
           ,
           tithes
           were
           to
           be
           payed
           to
           the
           Leuits
           by
           the
           commandement
           of
           God
           :
           the
           first
           question
           may
           bee
           ,
           whether
           tithes
           had
           their
           first
           institution
           and
           beginning
           in
           the
           law
           .
           Wee
           aunswere
           shortly
           ,
           tithes
           were
           not
           first
           instituted
           in
           the
           lavv
           ,
           but
           long
           before
           ,
           euen
           from
           the
           beginning
           .
           What
           then
           was
           instituted
           in
           the
           lavv
           ?
           all
           that
           vvhich
           concerning
           tithes
           was
           instituted
           in
           the
           law
           ,
           was
           that
           tithes
           should
           bee
           assigned
           to
           the
           Leuites
           so
           long
           as
           they
           serued
           the
           Tabernacle
           :
           this
           will
           appeare
           if
           wee
           consider
           the
           first
           and
           most
           principall
           places
           ,
           wherin
           tithes
           are
           mentioned
           in
           the
           law
           .
           The
           first
           is
           Leuit.
           27.
           the
           words
           are
           these
           .
           
             All
             tithes
             of
             the
          
           
           
             land
             both
             of
             the
             seede
             of
             the
             ground
             ,
             and
             of
             the
             fruit
             of
             the
             trees
             is
             the
             Lords
             :
             it
             is
             holy
             vnto
             the
             Lord.
             Euery
             tithe
             of
             bullocke
             and
             sheepe
             ,
             &c.
             
          
           This
           is
           the
           first
           place
           that
           speaketh
           of
           tithes
           :
           in
           which
           words
           there
           is
           neither
           institution
           nor
           assignation
           ,
           but
           a
           simple
           declaration
           of
           the
           Lords
           right
           .
           And
           heereunto
           the
           next
           place
           ,
           
             Behold
             I
             haue
             giuen
          
           
           
             the
             children
             of
             Leuy
             all
             the
             tenth
             of
             Israell
             for
             an
             inheritance
             ,
             for
             their
             seruice
             which
             they
             serue
             in
             the
             Tabernacle
          
           
           
             of
             the
             Congregation
          
           .
           These
           two
           places
           are
           first
           in
           order
           ,
           and
           principall
           vnto
           which
           wee
           must
           refer
           all
           that
           which
           in
           the
           law
           is
           spoken
           of
           tithes
           :
           the
           first
           testimonie
           declareth
           the
           Lords
           right
           ,
           the
           second
           sheweth
           that
           out
           of
           his
           owne
           right
           the
           Lord
           assigneth
           them
           to
           
             Leuy
             ,
             I
             haue
             giuen
             them
             to
             the
             children
             of
             Leuy
             .
          
           It
           containeth
           the
           end
           ,
           and
           condition
           of
           the
           assignation
           ,
           for
           the
           Lord
           assigneth
           tithes
           to
           Leuy
           ,
           onely
           for
           the
           time
           of
           their
           seruice
           at
           the
           Tabernacle
           ,
           
             for
             their
             seruice
             which
             they
             serue
             ,
             &c.
             
          
        
         
           By
           this
           we
           may
           distinguish
           what
           is
           leuiticall
           ,
           and
           what
           is
           perpetuall
           in
           tithes
           .
           This
           proposition
           ,
           all
           tithes
           are
           the
           Lords
           ,
           is
           no
           way
           leuiticall
           ,
           but
           containeth
           a
           perpetuall
           truth
           .
           That
           which
           is
           leuiticall
           in
           this
           point
           ,
           standeth
           in
           two
           things
           ,
           which
           we
           may
           call
           the
           leuiticall
           assignation
           ,
           and
           the
           leuiticall
           institution
           of
           tithes
           ;
           for
           these
           wordes
           ,
           
             I
             giue
             all
             tithes
             to
             the
             Leuites
             ,
             for
             the
             seruice
             which
             they
             serue
             at
             the
             Tabernacle
             ,
          
           doe
           containe
           the
           assignation
           of
           tithes
           ,
           for
           all
           tithes
           being
           the
           Lords
           ,
           he
           doth
           heere
           assigne
           them
           ouer
           to
           the
           Leuites
           for
           a
           time
           ,
           during
           the
           seruice
           of
           the
           Tabernacle
           .
           This
           assignation
           we
           graunt
           to
           bee
           leuiticall
           ,
           and
           to
           indure
           onely
           so
           long
           as
           Leuy
           shall
           serue
           at
           the
           tabernacle
           ,
           that
           seruice
           once
           ended
           ,
           tithes
           shall
           no
           more
           be
           Leuy
           his
           right
           ,
           but
           tithes
           shall
           be
           the
           Lords
           .
        
         
           The
           Leuiticall
           institution
           of
           tithes
           ,
           is
           contayned
           in
           the
           commandements
           of
           paying
           tithes
           to
           Leuy
           ,
           as
           where
           it
           is
           said
           ,
           thou
           shalt
           bring
           thy
           tithes
           to
           the
           Leuites
           ,
           the
           Leuite
           thou
           shalt
           not
           forsake
           &c.
           
           Where
           we
           see
           the
           commandement
           for
           paying
           tithes
           to
           Leuy
           presupposeth
           the
           Leuiticall
           assignation
           ,
           the
           assignation
           presupposeth
           the
           perpetuall
           right
           of
           tithes
           to
           belong
           to
           the
           Lord.
           If
           these
           grounds
           were
           graunted
           ,
           the
           question
           were
           at
           an
           end
           ,
           but
           because
           there
           will
           be
           question
           made
           of
           these
           groundes
           ,
           let
           them
           be
           examined
           ,
           to
           trye
           whether
           they
           be
           sufficient
           to
           hould
           vp
           that
           building
           which
           is
           to
           be
           laid
           vpon
           them
           .
        
         
           The
           first
           is
           this
           ,
           that
           this
           proposition
           ,
           all
           tithes
           are
           the
           Lords
           ,
           holy
           to
           the
           Lord
           :
           is
           not
           Leuiticall
           ,
           this
           will
           thus
           appeare
           .
           If
           all
           tithes
           were
           the
           Lords
           ,
           holy
           to
           him
           before
           the
           leuiticall
           ministery
           instituted
           ,
           then
           they
           are
           
           not
           leuiticall
           :
           but
           it
           is
           true
           and
           certaine
           that
           all
           tithes
           were
           the
           Lords
           before
           the
           institution
           of
           the
           Leuiticall
           ministery
           :
           therefore
           certainely
           they
           are
           not
           Leuiticall
           ,
           the
           proposition
           is
           euident
           ,
           for
           that
           cannot
           be
           called
           Leuiticall
           ,
           which
           was
           before
           the
           institution
           of
           the
           Leuiticall
           order
           ,
           the
           assumption
           is
           no
           lesse
           true
           ,
           because
           tithes
           were
           the
           Lords
           ,
           holy
           to
           him
           aswell
           before
           as
           vnder
           the
           law
           ,
           for
           if
           the
           Lord
           hath
           alwayes
           a
           right
           in
           euery
           mans
           goods
           ,
           if
           this
           right
           was
           declared
           to
           be
           tithes
           ,
           by
           the
           practise
           
             ofthe
             
               of
               the
            
          
           patriarks
           ,
           if
           that
           practise
           doth
           shew
           that
           euen
           then
           in
           their
           times
           tithes
           were
           the
           Lords
           ,
           holy
           to
           him
           :
           it
           must
           needes
           be
           confessed
           that
           tithes
           were
           the
           Lords
           before
           the
           leuiticall
           constitutions
           .
           Now
           in
           that
           by
           the
           godly
           patriarks
           tithes
           were
           payed
           to
           the
           Lord
           ,
           is
           confirmed
           that
           tithes
           were
           alwayes
           the
           Lords
           ,
           and
           by
           that
           which
           heere
           is
           said
           ,
           all
           tithes
           are
           the
           Lords
           ,
           is
           declared
           by
           what
           warrant
           the
           patriarks
           payed
           tithes
           ,
           this
           is
           sufficient
           to
           proue
           ,
           that
           tithes
           were
           not
           instituted
           first
           in
           the
           law
           .
           It
           may
           be
           obiected
           ,
           that
           albeit
           tithes
           be
           not
           leuiticall
           ,
           as
           being
           in
           vse
           long
           before
           the
           leuiticall
           order
           ,
           yet
           they
           may
           be
           ceremoniall
           ,
           for
           some
           ceremonies
           were
           in
           vse
           before
           the
           leuiticall
           ceremonies
           ,
           to
           this
           reseruing
           a
           farther
           aunswere
           till
           anon
           ,
           first
           ,
           we
           say
           that
           tithes
           are
           ceremoniall
           no
           otherwise
           ,
           then
           as
           they
           are
           leuiticall
           ,
           and
           this
           I
           suppose
           ,
           that
           men
           which
           attend
           to
           this
           question
           will
           not
           denie
           mee
           :
           If
           there
           be
           any
           ceremonie
           in
           tithes
           ,
           it
           is
           a
           leuiticall
           ceremony
           .
           This
           thing
           is
           graunted
           by
           Abulensis
           ,
           and
           all
           that
           haue
           carried
           this
           question
           against
           vs
           ,
           and
           the
           common
           voyce
           against
           vs
           is
           ,
           that
           tithes
           are
           leuiticall
           ceremonies
           .
           I
           aske
           no
           more
           ,
           the
           rest
           will
           follow
           ,
           for
           if
           tithes
           ,
           haue
           no
           other
           ceremonie
           then
           that
           which
           is
           a
           leuiticall
           ceremonie
           ,
           then
           before
           the
           leuiticall
           order
           instituted
           ,
           tithes
           had
           no
           ceremonie
           in
           them
           at
           all
           :
           and
           after
           that
           order
           abrogated
           ,
           tithes
           remaining
           still
           ,
           haue
           in
           them
           no
           ceremonie
           .
        
         
           Now
           thus
           much
           we
           willingly
           yeeld
           ,
           that
           all
           ceremonies
           may
           not
           properly
           be
           called
           leuiticall
           ,
           as
           sacrificing
           ,
           and
           the
           ceremonies
           that
           were
           in
           vse
           before
           the
           leuiticall
           order
           ,
           but
           those
           ceremonies
           which
           were
           ordained
           with
           
           and
           for
           the
           leuiticall
           order
           (
           as
           many
           were
           )
           may
           properly
           be
           called
           leuiticall
           ceremonies
           ,
           so
           that
           if
           tithes
           haue
           no
           ceremonie
           but
           leuiticall
           ,
           surely
           then
           before
           the
           Leuites
           ,
           they
           had
           no
           ceremonie
           at
           all
           ,
           to
           cleare
           these
           things
           the
           better
           ,
           leauing
           no
           doubt
           vntouched
           ,
           let
           vs
           compare
           tithes
           and
           sacrifices
           together
           ,
           whereby
           it
           may
           appeare
           what
           is
           the
           difference
           betweene
           tithes
           ,
           and
           such
           ceremonies
           as
           were
           in
           vse
           before
           the
           law
           .
        
         
           Sacrifices
           were
           in
           vse
           before
           the
           law
           ,
           and
           in
           the
           law
           certaine
           particular
           ordinaunces
           for
           the
           manner
           of
           sacrificing
           are
           commaunded
           ,
           those
           particular
           ordinaunces
           may
           be
           called
           leuiticall
           ,
           but
           sacrificing
           it selfe
           is
           not
           :
           so
           tithes
           were
           in
           vse
           before
           the
           law
           ,
           and
           certaine
           particular
           ordinances
           of
           paying
           tithes
           to
           the
           Leuites
           commanded
           in
           the
           law
           ,
           which
           particular
           constitutions
           we
           call
           leuiticall
           .
           Thus
           far
           sacrifices
           and
           tithes
           agree
           :
           heere
           it
           will
           be
           obiected
           that
           tithes
           were
           ceremonies
           before
           the
           law
           ,
           aswell
           as
           sacrifices
           .
           The
           answere
           is
           in
           marking
           the
           true
           differences
           betweene
           sacrifices
           and
           tithes
           ,
           which
           differences
           will
           shew
           the
           one
           to
           be
           a
           ceremonie
           ,
           the
           other
           none
           .
           The
           differences
           are
           first
           in
           the
           propertie
           ,
           secondly
           ,
           in
           the
           end
           of
           both
           :
           First
           ,
           the
           proprietie
           of
           sacrifices
           and
           tithes
           considered
           ,
           this
           difference
           appeareth
           between
           them
           :
           the
           proprietie
           and
           right
           in
           tithes
           ,
           is
           alwayes
           the
           Lords
           ,
           and
           not
           mans
           .
           Now
           albeit
           sacrifices
           are
           then
           the
           Lords
           ,
           when
           they
           are
           once
           offered
           to
           him
           ,
           yet
           till
           that
           time
           man
           hath
           the
           proprietie
           and
           right
           in
           the
           thing
           which
           he
           sacrificeth
           ,
           but
           in
           tithes
           man
           hath
           no
           right
           ,
           because
           all
           tithes
           are
           the
           lords
           .
           Then
           in
           sacrificing
           man
           sanctifieth
           of
           his
           owne
           to
           God
           ,
           which
           before
           offering
           is
           his
           owne
           ,
           and
           if
           he
           should
           not
           offer
           it
           ,
           remaineth
           his
           owne
           still
           :
           but
           in
           paying
           tithes
           man
           giueth
           nothing
           of
           his
           owne
           to
           God
           ,
           but
           onely
           rendreth
           to
           God
           that
           which
           alwaies
           was
           his
           right
           :
           in
           not
           sacrificing
           godlynes
           is
           violated
           ,
           in
           not
           paying
           tithes
           not
           onely
           godlines
           is
           broken
           ,
           but
           iustice
           also
           .
           Now
           a
           ceremonie
           standeth
           not
           in
           paying
           to
           God
           that
           which
           is
           his
           ,
           but
           in
           giuing
           to
           God
           that
           which
           is
           thine
           owne
           .
           For
           example
           ,
           if
           thou
           giue
           to
           God
           ,
           honour
           ,
           praise
           ,
           and
           glorie
           :
           here
           is
           no
           
           ceremonie
           ,
           thou
           giuest
           to
           him
           that
           which
           was
           euer
           his
           right
           :
           but
           when
           men
           by
           carnall
           rites
           did
           make
           signe
           to
           God
           of
           their
           faith
           and
           obedience
           ,
           then
           they
           gaue
           him
           that
           which
           was
           their
           owne
           in
           signification
           of
           other
           things
           .
        
         
           The
           second
           difference
           is
           ,
           in
           the
           end
           of
           both
           ,
           the
           end
           of
           sacrificing
           was
           to
           signifie
           the
           great
           sacrifice
           vpon
           the
           crosse
           for
           the
           sins
           of
           the
           world
           ,
           &
           therfore
           it
           was
           a
           ceremonie
           ,
           because
           it
           was
           a
           carnall
           type
           of
           that
           holy
           sacrifice
           ,
           therefore
           to
           remaine
           onely
           vntill
           that
           sacrifice
           be
           exhibited
           .
           And
           in
           a
           word
           ,
           the
           end
           of
           all
           ceremonies
           was
           to
           signifie
           something
           ,
           but
           the
           end
           of
           tithes
           ,
           is
           the
           honour
           or
           maintenance
           of
           the
           ministery
           at
           all
           times
           .
           I
           say
           ,
           not
           onely
           the
           honor
           of
           the
           Leuites
           ,
           but
           of
           the
           ministers
           of
           Christ
           alwayes
           ,
           and
           therefore
           to
           remaine
           so
           long
           as
           that
           ministerie
           shall
           stand
           .
           And
           that
           this
           was
           the
           true
           end
           thereof
           ,
           it
           appeareth
           .
        
         
           First
           ,
           because
           tithes
           were
           payed
           to
           the
           priests
           before
           the
           law
           .
           Secondly
           ,
           because
           they
           were
           particularly
           assigned
           to
           the
           priests
           and
           Leuites
           vnder
           the
           law
           .
           Thirdly
           ,
           because
           by
           the
           fathers
           succeeding
           the
           Apostles
           ,
           (
           as
           heereafter
           it
           shall
           bee
           opened
           )
           they
           were
           challenged
           to
           the
           Church
           ,
           as
           Gods
           ordinance
           ,
           for
           the
           maintenance
           of
           the
           ministery
           ,
           and
           by
           the
           consent
           of
           all
           Christians
           yeelded
           so
           .
           If
           this
           be
           not
           the
           end
           of
           tithes
           ,
           let
           any
           man
           shew
           and
           proue
           to
           vs
           another
           end
           of
           them
           :
           if
           this
           be
           their
           end
           ,
           euen
           an
           honourable
           maintenance
           of
           the
           ministery
           ,
           then
           certainely
           tithes
           are
           no
           ceremonies
           ,
           because
           the
           end
           of
           a
           ceremonie
           is
           onely
           to
           signifie
           something
           ,
           and
           it
           hath
           no
           other
           end
           or
           vse
           ,
           whereby
           as
           we
           haue
           the
           apparant
           differences
           betweene
           tithes
           and
           sacrifices
           ,
           shewing
           plainly
           the
           one
           to
           be
           ceremoniall
           ,
           the
           other
           not
           :
           so
           we
           haue
           this
           truth
           no
           lesse
           cleared
           ,
           that
           this
           proposition
           ,
           all
           tithes
           are
           the
           Lords
           ,
           containeth
           no
           leuiticall
           ceremonie
           ,
           but
           a
           perpetuall
           truth
           .
        
         
           For
           the
           farther
           manifestation
           of
           this
           point
           ,
           it
           must
           be
           considered
           ,
           that
           vpon
           this
           ground
           (
           al
           tithes
           are
           the
           Lords
           )
           the
           leuiticall
           assignation
           resteth
           ,
           for
           whereas
           first
           the
           Lord
           maketh
           it
           manifest
           ,
           that
           all
           tithes
           are
           his
           ,
           and
           afterward
           
           assigneth
           them
           to
           Leuy
           ,
           it
           is
           declared
           that
           heerein
           he
           doth
           wrong
           no
           man
           ,
           for
           he
           giueth
           that
           to
           Leuy
           ,
           which
           by
           peculiar
           right
           and
           proprietie
           is
           his
           owne
           ,
           no
           man
           hath
           right
           or
           proprietie
           in
           the
           tithes
           of
           his
           owne
           goods
           ,
           but
           as
           euery
           man
           hath
           a
           proprietie
           in
           the
           rest
           of
           his
           goods
           ,
           so
           hath
           the
           Lord
           in
           tithes
           .
           Then
           this
           right
           which
           the
           Lord
           hath
           in
           tithes
           ,
           none
           can
           challenge
           from
           him
           ,
           for
           otherwise
           some
           man
           might
           thus
           surmise
           ,
           I
           am
           wronged
           if
           my
           goods
           be
           taken
           from
           me
           and
           giuen
           to
           Leuy
           .
           In
           these
           words
           there
           is
           a
           secret
           answere
           to
           all
           such
           surmises
           ,
           tithes
           are
           none
           of
           thy
           goods
           ,
           thou
           hast
           no
           right
           in
           them
           at
           all
           ,
           all
           tithes
           are
           the
           Lords
           .
           And
           that
           this
           is
           the
           true
           meaning
           of
           these
           words
           ,
           it
           may
           appeare
           ,
           if
           we
           compare
           them
           with
           other
           places
           which
           soūd
           like
           this
           ,
           but
           cannot
           thus
           be
           expounded
           .
           It
           is
           said
           that
           ,
           
             all
             the
             beasts
             of
             the
             forrest
             are
             the
             Lords
             ,
             and
             the
             cattell
             vpon
             a
             thousand
             hils
             .
             Psal
             ,
          
           50.
           
             the
             earth
             is
             the
             Lords
             and
             all
             that
             therein
             is
             .
             Psal.
          
           24.
           but
           these
           things
           are
           said
           to
           be
           the
           Lords
           in
           another
           sense
           ,
           then
           tithes
           are
           .
           I
           remember
           well
           that
           sentence
           and
           rule
           of
           Hillary
           ,
           that
           he
           who
           readeth
           scriptures
           as
           he
           ought
           ,
           must
           not
           bring
           a
           sense
           to
           the
           words
           ,
           but
           fet
           the
           sense
           from
           the
           words
           ,
           and
           not
           compell
           the
           Scripture
           to
           speake
           as
           hee
           in
           preiudice
           conceaueth
           .
           If
           I
           breake
           this
           rule
           ,
           it
           is
           of
           ignorance
           ,
           not
           of
           wilfulnesse
           ,
           &
           I
           will
           willingly
           take
           a
           rebuke
           ,
           if
           I
           faile
           herein
           ,
           especially
           from
           such
           as
           will
           both
           reproue
           and
           teach
           mee
           .
        
         
           Things
           are
           said
           to
           be
           the
           Lords
           in
           diuerse
           senses
           ,
           when
           the
           earth
           is
           sayd
           to
           be
           the
           Lords
           ,
           and
           such
           like
           :
           we
           vnderstand
           that
           these
           things
           are
           the
           Lords
           ,
           in
           two
           respects
           .
        
         
           First
           ,
           in
           respect
           of
           a
           duetie
           all
           creatures
           are
           the
           Lords
           ,
           because
           he
           is
           their
           creator
           ,
           for
           euery
           thing
           created
           oweth
           a
           duetie
           to
           the
           creator
           ,
           as
           to
           the
           great
           Lord
           to
           whom
           all
           things
           owe
           their
           homage
           ,
           albeit
           euill
           and
           corrupt
           men
           vnderstand
           not
           this
           ,
           and
           therefore
           are
           farre
           from
           this
           dutifull
           obedience
           :
           yet
           they
           should
           in
           regard
           of
           this
           dutie
           ,
           set
           the
           seruice
           of
           God
           before
           all
           things
           whatsoeuer
           ,
           because
           he
           is
           creatour
           of
           all
           ,
           this
           reason
           the
           Prophet
           toucheth
           where
           he
           saith
           ,
           
             the
             earth
             is
             the
             Lords
          
           :
           for
           (
           saith
           hee
           )
           
             he
             hath
             founded
             the
             world
             &c.
             
          
        
         
         
           Secondly
           ,
           all
           creatures
           are
           said
           to
           be
           the
           Lords
           also
           ,
           in
           respect
           of
           that
           power
           whereby
           he
           ruleth
           all
           ,
           euill
           and
           corrupt
           men
           ,
           though
           not
           vnderstanding
           the
           same
           ,
           and
           being
           far
           from
           yeelding
           their
           dutifull
           obedience
           to
           the
           Lord
           ,
           are
           yet
           subiect
           vnto
           this
           his
           power
           ,
           for
           he
           directeth
           euery
           thing
           to
           his
           proper
           end
           ,
           in
           this
           respect
           the
           Prophet
           saith
           :
           
             Hee
             doth
             whatsoeuer
             pleaseth
             him
             in
             heauen
             and
             in
             earth
             .
             Psal.
          
           135.
           
           And
           in
           these
           respects
           wee
           vnderstand
           those
           Scriptures
           that
           say
           ,
           the
           earth
           and
           the
           creatures
           are
           the
           Lords
           ,
           aswell
           because
           all
           things
           created
           owe
           a
           duety
           to
           him
           ,
           and
           as
           it
           were
           their
           homage
           ,
           as
           also
           because
           all
           things
           created
           ,
           are
           gouerned
           by
           his
           power
           and
           prouidence
           .
        
         
           But
           when
           tithes
           are
           said
           to
           be
           the
           Lords
           ,
           this
           is
           in
           respect
           of
           a
           proprietie
           and
           immediate
           right
           ,
           that
           he
           hath
           in
           tithes
           ,
           for
           otherwise
           why
           should
           the
           Lord
           say
           that
           tithes
           are
           his
           ,
           more
           then
           the
           other
           9.
           parts
           ?
           for
           in
           those
           former
           respects
           the
           9.
           parts
           are
           his
           ,
           euen
           as
           the
           earth
           is
           his
           ,
           &c.
           this
           then
           declareth
           an
           immediate
           right
           and
           proprietie
           that
           the
           Lord
           hath
           in
           tithes
           ,
           distinct
           from
           the
           respects
           of
           duetie
           ,
           power
           and
           prouidence
           ,
           in
           which
           respects
           all
           the
           rest
           is
           his
           .
           And
           that
           the
           words
           force
           vs
           ,
           and
           not
           we
           them
           to
           this
           sense
           :
           it
           may
           farther
           appeare
           by
           the
           words
           following
           ,
           which
           doe
           expound
           the
           place
           ,
           and
           puts
           it
           out
           of
           doubtfulnesse
           .
           
             Al
             tithes
             are
             the
             Lords
             holy
             to
             the
             Lord
             :
          
           These
           words
           
             (
             holy
             to
             the
             Lord
          
           )
           doe
           interpret
           the
           former
           ,
           and
           shew
           in
           what
           sense
           tithes
           are
           the
           Lords
           ,
           not
           onely
           in
           respect
           of
           a
           generall
           duety
           ,
           or
           in
           respect
           of
           his
           power
           ,
           but
           euen
           in
           this
           sense
           ,
           because
           the
           proprietie
           and
           immediate
           right
           to
           tithes
           is
           not
           in
           man
           ,
           but
           in
           God
           onely
           ,
           for
           that
           which
           is
           holy
           to
           the
           Lord
           ,
           is
           seperate
           from
           man
           ,
           and
           mans
           vse
           ;
           in
           such
           things
           man
           hath
           no
           right
           at
           all
           ,
           therefore
           if
           man
           keepe
           tithes
           from
           the
           Lord
           ,
           it
           must
           be
           confessed
           that
           this
           is
           vsurpation
           and
           sacriledge
           .
           Moreouer
           ,
           we
           note
           the
           manner
           of
           these
           words
           .
           It
           is
           not
           sayd
           thou
           shalt
           pay
           all
           tithes
           to
           the
           Lord
           ,
           for
           such
           a
           precept
           might
           argue
           an
           institution
           of
           tithes
           :
           but
           it
           is
           say'd
           ,
           all
           tithes
           are
           the
           Lords
           ,
           which
           words
           doe
           not
           expresse
           any
           new
           institution
           ,
           
           but
           declare
           an
           auncient
           right
           which
           was
           begun
           long
           before
           the
           law
           .
        
         
           It
           is
           farther
           to
           be
           considered
           ,
           that
           the
           law
           obserueth
           a
           distinction
           in
           holy
           things
           ,
           by
           which
           distinction
           we
           may
           learne
           how
           tithes
           differ
           from
           other
           things
           ,
           which
           by
           the
           leuiticall
           law
           were
           called
           holy
           ,
           for
           things
           holy
           ,
           or
           seperate
           from
           mans
           vse
           ,
           are
           either
           such
           as
           the
           Lord
           seperateth
           to
           himselfe
           ,
           wherein
           man
           hath
           no
           right
           :
           or
           such
           things
           as
           man
           seperateth
           to
           the
           Lord
           :
           now
           tithes
           are
           made
           holy
           and
           seperate
           from
           mans
           vse
           ,
           not
           by
           man
           ,
           but
           by
           the
           Lord
           himselfe
           .
           For
           it
           is
           sayd
           :
           Leuit.
           27.
           28.
           
           
             Nothing
             separate
             from
             common
             vse
             ,
             which
             a
             man
             separateth
             to
             the
             Lord
             ,
             of
             all
             that
             he
             hath
             ,
             may
             bee
             sould
             ,
             nor
             redeemed
             ,
          
           but
           tithes
           may
           be
           redeemed
           Leuit.
           27.
           31.
           
             by
             adding
             a
             fift
             part
          
           .
           Therefore
           tithes
           are
           such
           things
           ,
           as
           man
           hath
           no
           power
           to
           seperate
           from
           common
           vse
           ,
           because
           they
           stand
           separate
           from
           common
           vse
           by
           the
           Lord
           ,
           which
           sheweth
           euidently
           that
           man
           hath
           no
           right
           or
           proprietie
           in
           his
           owne
           tithes
           ,
           as
           he
           hath
           in
           the
           things
           which
           he
           may
           separate
           from
           common
           vse
           to
           the
           Lord.
           
        
         
           Then
           the
           generall
           ordinaunce
           of
           tithes
           was
           not
           instituted
           in
           the
           law
           ,
           but
           long
           before
           ,
           as
           appeareth
           both
           by
           the
           practise
           of
           the
           godly
           in
           former
           times
           ,
           and
           by
           these
           wordes
           declaring
           the
           ground
           of
           that
           practise
           ,
           which
           ground
           is
           the
           immediate
           right
           which
           the
           Lord
           hath
           alwaies
           in
           tithes
           ,
           for
           if
           the
           former
           practise
           ,
           and
           that
           which
           we
           haue
           obserued
           of
           these
           words
           ,
           
             All
             tithes
             are
             the
             Lords
          
           ,
           be
           compared
           together
           ,
           it
           is
           euident
           that
           the
           Lord
           did
           not
           then
           begin
           to
           haue
           a
           right
           in
           tithes
           when
           the
           law
           was
           giuen
           .
           This
           right
           is
           not
           instituted
           in
           the
           law
           ,
           but
           onely
           declared
           ,
           whervpon
           it
           followeth
           that
           this
           is
           right
           perpetuall
           ,
           for
           we
           call
           that
           perpetuall
           whereof
           no
           beginning
           can
           be
           shewed
           ,
           but
           the
           vse
           therof
           proued
           from
           the
           beginning
           .
           Therefore
           wee
           conclude
           that
           this
           proposition
           ,
           
             All
             tithes
             are
             the
             Lords
             ,
             holy
             to
             the
             Lord
             ,
          
           containeth
           a
           perpetuall
           truth
           ,
           and
           no
           leuiticall
           ceremonie
           .
        
         
           To
           confesse
           the
           truth
           ,
           I
           finde
           my selfe
           in
           writing
           this
           which
           I
           know
           many
           are
           ready
           to
           gainesay
           ,
           so
           affected
           
           as
           they
           who
           fortifie
           an
           hould
           against
           the
           enimies
           ,
           where
           the
           wall
           is
           weakest
           or
           lowest
           there
           the
           greatest
           force
           of
           the
           enimies
           is
           set
           to
           make
           a
           breach
           ,
           so
           I
           finde
           that
           we
           are
           now
           as
           it
           were
           in
           that
           breach
           ,
           and
           if
           I
           can
           fortifie
           this
           one
           peece
           so
           as
           to
           put
           the
           aduersaries
           out
           of
           hope
           of
           entrance
           heere
           ,
           I
           shall
           be
           at
           more
           ease
           for
           the
           rest
           :
           for
           euery
           man
           will
           graunt
           mee
           that
           tithes
           were
           due
           before
           the
           law
           ,
           and
           vnder
           the
           law
           assigned
           to
           the
           Leuites
           ,
           but
           how
           the
           perpetuall
           right
           is
           proued
           ,
           or
           how
           this
           right
           may
           appeare
           assumed
           againe
           after
           the
           abrogation
           of
           the
           law
           ,
           this
           is
           that
           wherat
           most
           sticke
           ,
           this
           is
           that
           which
           I
           must
           fortifie
           .
           To
           that
           therefore
           which
           already
           wee
           haue
           spoken
           add
           that
           which
           the
           Apostle
           saith
           in
           the
           Epistle
           to
           the
           Hebrewes
           ,
           for
           hee
           hath
           so
           fortified
           the
           matter
           that
           I
           know
           not
           what
           may
           bee
           brought
           against
           him
           ,
           in
           those
           words
           ,
           Heb.
           7.
           8.
           
           
             Heere
             men
             that
             die
             receiue
             tithes
             ,
             but
             there
             hee
             receiueth
             them
             ,
             of
             whom
             it
             is
             witnessed
             that
             hee
             liueth
             :
          
           who
           is
           hee
           of
           whom
           it
           is
           witnessed
           that
           hee
           liueth
           .
           ?
           It
           is
           spoken
           there
           of
           Melchisedech
           ,
           but
           it
           is
           verified
           in
           Christ
           ,
           Melchisedech
           heere
           is
           brought
           in
           to
           no
           other
           end
           ,
           but
           as
           a
           type
           of
           Christ
           ,
           to
           shew
           how
           these
           things
           spoken
           of
           the
           tipe
           ,
           are
           most
           true
           in
           the
           body
           Christ
           Iesus
           :
           for
           there
           the
           Apostle
           proueth
           the
           greatnesse
           of
           Christs
           priesthood
           and
           the
           perpetuity
           of
           the
           same
           ,
           so
           that
           these
           things
           heere
           spoken
           of
           the
           tipe
           ,
           are
           declared
           to
           be
           verified
           especially
           &
           principally
           in
           Christ
           :
           then
           albeit
           Melchisedech
           be
           in
           some
           sort
           witnessed
           to
           liue
           ,
           because
           ther
           is
           silence
           of
           his
           death
           ,
           yet
           this
           is
           especially
           &
           principally
           true
           in
           Christ
           :
           then
           when
           the
           Apostle
           faith
           ,
           
             that
             heere
             he
             receiueth
             tithes
             who
             is
             witnessed
             to
             liue
             ,
          
           his
           meaning
           is
           that
           tithes
           are
           payed
           in
           the
           priesthood
           of
           Christ
           ,
           not
           onely
           in
           the
           leuiticall
           priesthood
           .
           
             Heere
             men
             that
             die
             receine
             tithes
             ,
             but
             ther
             he
             receiueth
             them
             of
             whom
             it
             is
             witnessed
             that
             he
             liueth
             ,
          
           where
           we
           haue
           an
           euident
           distinction
           betwene
           the
           leuiticall
           assignation
           ,
           and
           the
           perpetuall
           right
           of
           tithes
           .
           
             Heere
             men
             that
             die
             receiue
             tithes
             ,
          
           there
           is
           the
           leuiticall
           assignation
           ,
           which
           was
           to
           haue
           an
           end
           :
           
             but
             there
             hee
             receiueth
             them
             ,
             of
             whom
             it
             is
             witnessed
             that
             he
             liueth
             ,
          
           in
           these
           words
           the
           perpetuall
           right
           
           
           
           
           
           
           
           
           
        
         
         
           First
           ,
           whether
           tithes
           be
           ceremoniall
           .
           Secondly
           ,
           whether
           they
           be
           iudiciall
           .
           To
           know
           whether
           tithes
           be
           ceremoniall
           
           (
           that
           wee
           may
           adde
           more
           proofes
           to
           that
           which
           we
           haue
           sayd
           in
           this
           point
           )
           it
           seemeth
           needefull
           to
           set
           down
           the
           definition
           of
           a
           leuiticall
           ceremonie
           ,
           which
           may
           be
           defined
           thus
           :
           a
           ceremonie
           is
           a
           carnall
           type
           of
           an
           holy
           thing
           ,
           which
           for
           the
           seruice
           of
           the
           Tabernacle
           is
           inioyned
           onely
           vntill
           the
           time
           of
           reformation
           By
           an
           holy
           thing
           in
           this
           definition
           ,
           wee
           vnderstand
           an
           Euangelicall
           truth
           ,
           by
           the
           time
           of
           reformation
           we
           vnderstand
           ,
           the
           first
           comming
           and
           full
           appearance
           of
           our
           Lord
           Iesus
           Christ.
           All
           the
           parcels
           of
           this
           definition
           are
           confirmed
           by
           the
           Apostle
           ,
           Heb.
           9.
           that
           it
           is
           a
           carnall
           type
           of
           an
           holy
           thing
           ,
           it
           is
           proued
           .
           ver
           .
           10.
           where
           they
           are
           called
           carnall
           rites
           ,
           and
           ver
           .
           23.
           they
           are
           say
           de
           to
           bee
           similitudes
           of
           holy
           or
           heauenly
           things
           ,
           that
           such
           ceremonies
           were
           for
           the
           seruice
           of
           the
           tabernacle
           ,
           he
           sheweth
           ,
           ver
           .
           2.
           where
           first
           he
           discribeth
           the
           tabernacle
           ,
           and
           presently
           ioyneth
           the
           ceremonies
           ,
           as
           belonging
           to
           it
           ,
           and
           againe
           ,
           ver
           .
           8.
           and
           21.
           so
           that
           all
           those
           ceremonies
           had
           respect
           to
           the
           tabernacle
           ,
           and
           that
           they
           were
           ordained
           to
           indure
           onely
           vntill
           the
           time
           of
           reformation
           ,
           it
           is
           deliuered
           in
           expresse
           words
           ,
           ver
           .
           10.
           
        
         
           It
           may
           be
           obiected
           ,
           that
           albeit
           all
           these
           things
           be
           expressed
           in
           the
           Apostle
           his
           words
           ,
           yet
           his
           meaning
           may
           be
           not
           to
           define
           a
           ceremony
           ,
           but
           to
           discribe
           diuerse
           kinds
           of
           ceremonies
           ,
           as
           namely
           ,
           that
           of
           ceremonies
           some
           are
           carnall
           types
           ,
           other
           for
           the
           seruice
           of
           the
           tabernacle
           ,
           others
           to
           indure
           vntill
           the
           time
           of
           reformation
           ,
           &c.
           wee
           answere
           for
           our
           purpose
           all
           is
           one
           ,
           whether
           it
           be
           graunted
           that
           this
           is
           a
           definition
           ,
           or
           a
           diuision
           of
           ceremonies
           :
           if
           it
           be
           a
           definition
           ,
           tithes
           must
           agree
           to
           this
           definition
           ,
           or
           else
           it
           can
           not
           be
           ceremoniall
           :
           if
           it
           be
           a
           diuision
           of
           ceremonies
           ,
           then
           tithes
           must
           agree
           to
           some
           part
           of
           it
           ,
           otherwise
           they
           can
           be
           no
           ceremonies
           ,
           but
           we
           say
           that
           tithes
           neither
           agree
           to
           the
           whole
           ,
           nor
           to
           any
           part
           thereof
           ,
           for
           they
           are
           neither
           carnall
           ,
           nor
           types
           ,
           nor
           carnall
           types
           of
           holy
           things
           ,
           nor
           for
           the
           seruice
           of
           the
           tabernacle
           ,
           nor
           inioyned
           
           to
           indure
           onely
           vntill
           the
           time
           of
           reformation
           ,
           if
           no
           part
           heereof
           agree
           with
           tithes
           ,
           how
           is
           it
           possible
           this
           thing
           should
           bee
           a
           ceremonie
           ,
           let
           vs
           then
           examine
           the
           parcels
           .
        
         
           First
           ,
           tithes
           are
           not
           carnall
           ,
           for
           carnall
           in
           the
           Apostle
           his
           sence
           ,
           is
           not
           taken
           for
           euery
           worldly
           thing
           ,
           but
           for
           such
           a
           worldly
           and
           rude
           element
           ,
           or
           as
           the
           Apostle
           calleth
           it
           ,
           Gal.
           4.
           9.
           such
           an
           impotent
           and
           beggerly
           rudiment
           as
           serued
           for
           the
           institution
           of
           the
           rude
           and
           ignoraunt
           people
           of
           the
           Iewes
           ,
           hauing
           no
           such
           vse
           among
           Christians
           :
           but
           tithes
           serued
           not
           for
           institution
           of
           the
           Iewes
           ,
           for
           they
           did
           teach
           nothing
           ,
           and
           yet
           they
           haue
           among
           Christians
           the
           same
           vse
           ,
           which
           then
           they
           had
           :
           for
           they
           serued
           then
           ,
           as
           now
           also
           they
           doe
           ,
           for
           honour
           and
           maintenance
           of
           them
           who
           teach
           the
           people
           .
           Is
           it
           possible
           that
           this
           thing
           should
           be
           a
           Leuiticall
           ceremonie
           ,
           which
           hath
           the
           same
           vse
           among
           Christians
           ,
           which
           it
           had
           in
           Israell
           ?
           farther
           ,
           tithes
           are
           no
           types
           ,
           for
           a
           type
           was
           instituted
           for
           no
           other
           vse
           ,
           but
           to
           signifie
           an
           holy
           thing
           in
           Christ
           or
           his
           kingdome
           ,
           but
           tithes
           were
           not
           instituted
           for
           this
           vse
           to
           signifie
           any
           thing
           in
           Christ
           or
           his
           kingdome
           ,
           therefore
           no
           types
           ,
           this
           appeareth
           plainely
           ,
           because
           tithes
           are
           after
           Christ
           ,
           as
           they
           were
           before
           ,
           the
           honourable
           maintenance
           of
           the
           ministerie
           alwaies
           ,
           therefore
           they
           signified
           nomore
           then
           now
           they
           doe
           ,
           but
           as
           they
           were
           ,
           so
           they
           stand
           still
           ,
           or
           if
           any
           thinke
           that
           tithes
           were
           instituted
           onely
           to
           signifie
           some
           thing
           ,
           let
           that
           thing
           once
           be
           shewed
           .
           Now
           if
           they
           be
           neither
           carnall
           ,
           nor
           types
           ,
           how
           can
           they
           be
           carnall
           types
           ,
           and
           by
           consequence
           they
           are
           not
           carnall
           types
           of
           holy
           things
           ,
           but
           they
           are
           those
           holy
           things
           themselues
           ,
           for
           to
           pay
           tithes
           sincerely
           to
           the
           ministers
           of
           Christ
           ,
           is
           an
           holy
           thing
           ,
           and
           this
           is
           enough
           to
           proue
           it
           no
           ceremonie
           ,
           for
           no
           ceremonie
           is
           of
           it selfe
           an
           holy
           thing
           ,
           but
           that
           this
           is
           ,
           it
           is
           apparant
           ,
           because
           now
           in
           the
           time
           of
           the
           gospell
           the
           same
           vse
           of
           this
           thing
           is
           retained
           ,
           when
           all
           ceremonies
           are
           abrogated
           ,
           neither
           were
           tithes
           instituted
           for
           the
           seruice
           of
           the
           tabernacle
           .
           I
           speake
           heere
           of
           the
           ordinance
           of
           tithes
           ,
           not
           of
           the
           Leuiticall
           assignation
           :
           which
           
           assignation
           I
           graunt
           was
           instituted
           for
           the
           seruice
           of
           the
           tabernacle
           ,
           but
           the
           question
           of
           tithes
           in
           generall
           ,
           is
           much
           differing
           from
           this
           assignation
           ,
           for
           tithes
           were
           before
           the
           law
           ,
           this
           assignation
           was
           not
           ,
           tithes
           are
           in
           vse
           after
           the
           law
           ended
           ,
           this
           is
           not
           ,
           therefore
           there
           is
           as
           much
           difference
           betweene
           tithes
           in
           generall
           and
           this
           assignation
           ,
           as
           betweene
           things
           perpetuall
           and
           temporary
           .
        
         
           Last
           of
           all
           ,
           it
           is
           euident
           ,
           that
           tithes
           were
           not
           inioyned
           vntill
           the
           time
           of
           reformation
           ,
           for
           they
           are
           in
           vse
           after
           that
           time
           ,
           therefore
           we
           reason
           thus
           ,
           no
           Leuiticall
           ceremonie
           may
           be
           allowed
           to
           remain
           in
           the
           Church
           any
           longer
           then
           vntill
           the
           time
           of
           reformation
           ,
           but
           tithes
           are
           ,
           and
           haue
           beene
           by
           all
           godly
           allowed
           to
           remaine
           in
           the
           Church
           after
           the
           time
           of
           reformation
           :
           therefore
           tithes
           are
           no
           such
           ceremonies
           ,
           the
           assumption
           is
           in
           the
           manifest
           knowledge
           and
           consciences
           of
           all
           men
           :
           the
           proposition
           is
           proued
           out
           of
           the
           words
           of
           the
           Apostle
           ,
           where
           he
           describeth
           ceremonies
           in
           these
           words
           ,
           Heb.
           9.
           10.
           
             carnall
             rites
             which
             were
             inioyned
             vntill
             the
             time
             of
             reformation
             .
          
           If
           those
           carnall
           rites
           were
           inioyned
           vntill
           the
           time
           of
           reformation
           ,
           then
           manifestly
           it
           followeth
           that
           these
           carnall
           rites
           were
           to
           be
           abolished
           at
           the
           time
           of
           reformation
           ,
           and
           are
           not
           to
           be
           retained
           in
           the
           Church
           after
           that
           time
           :
           heere
           then
           of
           two
           things
           we
           must
           choose
           one
           ,
           eyther
           to
           say
           ,
           tithes
           are
           no
           ceremonie
           ,
           or
           to
           charge
           the
           Church
           of
           Christians
           of
           impietie
           in
           the
           highest
           degree
           ,
           for
           appointing
           tithes
           for
           the
           maintenance
           of
           ministers
           ,
           and
           so
           retaining
           a
           ceremonie
           in
           the
           Church
           after
           the
           time
           of
           reformation
           ,
           against
           the
           expresse
           doctrine
           of
           the
           Apostle
           .
        
         
           But
           now
           consider
           what
           answere
           is
           thought
           by
           some
           to
           be
           sufficient
           .
           This
           for
           sooth
           ,
           that
           tithes
           are
           vsed
           now
           in
           the
           time
           of
           the
           gospell
           ,
           not
           as
           a
           ceremonie
           ,
           but
           as
           another
           thing
           ,
           they
           were
           vnder
           the
           law
           (
           say
           they
           )
           ceremonies
           ,
           but
           now
           they
           cease
           to
           be
           ,
           and
           are
           retained
           as
           some
           other
           thing
           :
           let
           them
           be
           as
           what
           you
           list
           ,
           this
           is
           no
           sufficient
           answere
           to
           that
           which
           I
           haue
           said
           ,
           and
           to
           shew
           the
           weakenes
           heereof
           (
           because
           in
           this
           aunswere
           is
           placed
           all
           the
           hope
           of
           them
           who
           hold
           tithes
           ceremonies
           )
           let
           vs
           take
           
           a
           little
           paines
           with
           it
           ,
           for
           the
           inualiditie
           of
           this
           poore
           shift
           being
           manifested
           ,
           we
           may
           go
           with
           more
           ease
           through
           the
           rest
           .
           If
           this
           were
           a
           sufficient
           answere
           to
           say
           ,
           we
           vnderstand
           tithes
           now
           not
           as
           a
           ceremonie
           ,
           then
           surely
           nothing
           in
           any
           disputation
           can
           be
           proued
           ,
           and
           because
           this
           matter
           reacheth
           farther
           then
           at
           the
           first
           show
           it
           seemeth
           ,
           it
           shall
           not
           be
           vnprofitable
           by
           the
           way
           of
           a
           short
           digression
           ,
           to
           speake
           in
           generall
           of
           insufficient
           answearing
           ,
           that
           is
           ,
           of
           vnexact
           distinguishing
           ,
           where
           the
           truth
           is
           onely
           sought
           out
           ,
           without
           heate
           or
           contention
           ,
           there
           the
           distinction
           of
           the
           answere
           will
           shew
           it selfe
           so
           quick
           ,
           as
           that
           it
           doth
           not
           onely
           answere
           the
           sophisme
           ,
           but
           also
           carrieth
           force
           and
           power
           in
           it selfe
           to
           ouerthrow
           the
           contrary
           falshood
           ,
           but
           where
           the
           distinction
           hath
           not
           this
           life
           in
           it
           ,
           there
           it
           discrieth
           it selfe
           to
           bee
           ,
           not
           as
           armour
           of
           defence
           as
           it
           should
           be
           ,
           but
           onely
           as
           that
           sodaine
           helpe
           ,
           which
           the
           man
           in
           daunger
           of
           drowning
           catcheth
           after
           :
           for
           example
           ,
           that
           answere
           which
           serueth
           for
           the
           common
           hackney
           in
           schooles
           :
           
             verum
             est
             materialiter
             ,
             non
             formaliter
             :
          
           let
           it
           be
           allowed
           for
           a
           sufficient
           answere
           ,
           and
           what
           can
           be
           concluded
           ?
           That
           the
           absurditie
           heereof
           may
           more
           plainly
           appeare
           ,
           I
           will
           recite
           certaine
           examples
           .
        
         
           
             Thomas
             Aquinas
          
           concludeth
           ,
           that
           concupisence
           which
           
           passeth
           the
           bonds
           of
           reason
           is
           against
           nature
           .
           
             Dominicus
             ▪
             Soto
          
           not
           consenting
           to
           Thomas
           ,
           and
           yet
           being
           vnwilling
           to
           stand
           against
           him
           in
           contradiction
           ,
           thinketh
           this
           a
           sufficient
           answere
           :
           that
           which
           Thomas
           saith
           is
           true
           ,
           
             ratione
             formae
             ,
             sed
             non
             natione
             materiae
             ,
             nam
             ratione
             materiae
          
           (
           faith
           
             Soto
             )
             concupisentia
             illa
             est
             naturalis
             .
             Martin
             Luther
          
           made
           this
           obiection
           against
           Indulgences
           ,
           Indulgences
           are
           saide
           to
           remit
           penaunces
           ,
           but
           penaunces
           are
           good
           works
           ,
           such
           as
           Fasting
           ,
           Almes
           ,
           Prayer
           and
           the
           like
           :
           therefore
           Indulgences
           are
           not
           good
           but
           pernicious
           ,
           seeing
           they
           hinder
           men
           from
           good
           workes
           .
           Bellarmin
           thinketh
           it
           sufficient
           to
           answere
           thus
           ;
           Indulgences
           remit
           penaunces
           not
           as
           they
           
           are
           good
           workes
           ,
           
             non
             quatenus
             sunt
             bona
             opera
          
           ,
           but
           as
           another
           thing
           ,
           as
           if
           hee
           should
           say
           ,
           
             verum
             est
             materialiter
             ,
             non
             formaliter
             .
          
           Iust
           as
           these
           men
           distinguish
           in
           a
           ceremonie
           ,
           
           tithes
           are
           now
           retained
           not
           as
           a
           ceremonie
           ,
           but
           as
           another
           thing
           .
        
         
           If
           this
           kinde
           of
           answere
           runne
           for
           currant
           ,
           who
           seeth
           not
           that
           this
           blinde
           distinction
           is
           at
           hand
           ready
           against
           any
           truth
           though
           neuer
           so
           well
           concluded
           ?
           for
           when
           a
           man
           hath
           concluded
           ,
           that
           to
           drinke
           till
           a
           man
           be
           drunck
           is
           a
           sin
           ,
           some
           will
           finde
           out
           this
           distinction
           ,
           it
           is
           a
           sinne
           
             materialiter
             ,
             sed
             non
             formaliter
          
           :
           for
           I
           vse
           ,
           saith
           he
           ,
           
             non
             quatenus
          
           ,
           not
           as
           drunkennesse
           ,
           but
           as
           another
           thing
           .
           And
           why
           may
           not
           another
           frame
           the
           same
           distinction
           for
           whoredome
           ,
           especially
           if
           hee
           may
           alleadge
           the
           aduise
           of
           some
           Phisitions
           which
           hould
           such
           phisicke
           needefull
           for
           his
           body
           .
           And
           so
           in
           other
           things
           ,
           I
           would
           know
           how
           a
           man
           can
           conclude
           against
           the
           Ebionites
           ,
           if
           this
           kinde
           of
           aunswering
           bee
           receiued
           for
           good
           ?
           they
           receiue
           circumcision
           with
           the
           Gospell
           :
           how
           will
           you
           disproue
           them
           ?
           if
           you
           vrge
           those
           words
           of
           the
           Apostle
           ,
           
             If
             you
             be
             circumcised
             Christ
             profiteth
             you
             nothing
             :
          
           may
           not
           they
           aunswere
           
           the
           Apostle
           ,
           
             verum
             est
             formaliter
             ,
             non
             materialiter
             .
          
           Wee
           retaine
           circumcision
           not
           formally
           ,
           
             non
             quatenus
          
           ,
           not
           as
           a
           sacrament
           ,
           but
           as
           another
           thing
           .
           If
           this
           were
           nothing
           else
           but
           to
           mocke
           the
           Apostles
           diuinitie
           ,
           why
           should
           any
           bee
           so
           much
           ouerseene
           ,
           as
           to
           thinke
           this
           distinction
           may
           stand
           against
           vs
           ,
           which
           in
           the
           like
           case
           can
           not
           stand
           against
           the
           Apostle
           ?
           Therefore
           it
           is
           not
           enough
           to
           bring
           a
           distinction
           ,
           but
           the
           parts
           thereof
           should
           bee
           confirmed
           out
           of
           the
           principles
           of
           that
           profession
           ,
           wherein
           the
           disputation
           is
           ,
           if
           the
           disputation
           be
           in
           Logicke
           or
           Philosophie
           ,
           then
           the
           parts
           of
           the
           distinction
           to
           bee
           confirmed
           out
           of
           Logicke
           or
           philosophie
           ,
           if
           in
           diuinitie
           ,
           then
           out
           of
           the
           scriptures
           .
           This
           sincerely
           practized
           would
           cut
           the
           sinewes
           of
           many
           friuelous
           contentions
           which
           are
           so
           often
           moued
           and
           repeated
           againe
           without
           end
           .
           Thus
           much
           concerning
           the
           idle
           and
           endlesse
           humour
           of
           writing
           ,
           which
           proceedeth
           for
           the
           most
           part
           from
           insincere
           answering
           .
        
         
           Now
           to
           returne
           to
           the
           former
           answere
           of
           those
           ,
           who
           thinke
           they
           haue
           said
           enough
           ,
           when
           they
           say
           that
           tithes
           are
           not
           now
           established
           in
           the
           Church
           as
           a
           ceremonie
           ,
           
           but
           as
           another
           thing
           ,
           it
           is
           as
           if
           they
           should
           say
           
             verum
             est
             materialiter
             ,
             non
             formaliter
             .
          
           For
           the
           frame
           of
           a
           ceremonie
           remaineth
           not
           ,
           yet
           the
           matter
           ,
           say
           they
           ,
           remaineth
           .
           Which
           answere
           as
           in
           some
           place
           may
           stand
           ,
           so
           heere
           it
           cannot
           ,
           vnlesse
           the
           parts
           of
           this
           distinction
           be
           proued
           by
           scripture
           ,
           which
           no
           man
           hath
           at
           any
           time
           as
           yet
           proued
           .
           For
           it
           should
           be
           proued
           by
           scripture
           that
           tithes
           were
           a
           leuiticall
           ceremonie
           ,
           and
           that
           the
           thing
           which
           once
           was
           a
           ceremonie
           ,
           may
           be
           retained
           in
           the
           Church
           of
           Christ
           ,
           but
           wee
           haue
           shewed
           the
           contradictary
           to
           both
           ,
           that
           tithes
           were
           neuer
           a
           ceremonie
           ,
           by
           the
           discription
           of
           a
           ceremonie
           ,
           and
           that
           the
           thing
           which
           was
           a
           ceremonie
           may
           not
           be
           retained
           in
           the
           Church
           of
           Christians
           ,
           because
           it
           was
           inioyned
           onely
           vntill
           the
           time
           of
           reformation
           :
           and
           therefore
           we
           conclude
           ,
           this
           answere
           is
           euery
           way
           weake
           ,
           and
           no
           sufficient
           exception
           against
           our
           cause
           .
        
         
           But
           for
           the
           latter
           part
           thereof
           ,
           it
           may
           be
           thus
           obiected
           ,
           some
           things
           were
           ceremonies
           which
           yet
           are
           ,
           or
           may
           bee
           lawfully
           retained
           among
           Christians
           ,
           as
           not
           to
           sow
           a
           vineyard
           with
           diuerse
           kindes
           of
           seedes
           ;
           not
           to
           plow
           with
           an
           Oxe
           and
           an
           Asse
           ;
           not
           to
           weare
           a
           garment
           of
           diuers
           sorts
           ,
           as
           wollen
           and
           linnen
           together
           ,
           Deut.
           22.
           
           I
           answere
           these
           scriptures
           Deut.
           22.
           doe
           not
           speake
           of
           ceremonies
           ,
           but
           of
           iudicialls
           .
           Of
           this
           answere
           ,
           there
           are
           these
           reasons
           .
           First
           ,
           throughout
           that
           Chapter
           he
           speaketh
           of
           things
           iudiciall
           ,
           and
           in
           the
           Chapter
           next
           before
           ,
           as
           also
           in
           that
           which
           next
           followeth
           ,
           hee
           declareth
           precepts
           iudiciall
           of
           all
           sorts
           ,
           concerning
           matters
           of
           state
           when
           they
           goe
           to
           warre
           ,
           touching
           publike
           affaires
           ,
           touching
           priuate
           ,
           touching
           husbandry
           ,
           touching
           a
           mans
           comely
           carrying
           of
           himselfe
           abroad
           and
           at
           home
           :
           For
           iudicialls
           reach
           not
           onely
           to
           the
           great
           affaires
           of
           a
           state
           ,
           but
           euen
           to
           a
           comelynesse
           in
           husbandry
           and
           apparell
           ,
           of
           which
           ciuill
           comlinesse
           these
           precepts
           are
           to
           be
           vnderstood
           ,
           and
           in
           a
           ciuill
           state
           well
           and
           exactly
           gouerned
           ,
           to
           bee
           receiued
           ,
           for
           ciuill
           comelinesse
           ,
           and
           an
           exact
           order
           is
           to
           be
           setled
           in
           euery
           part
           of
           the
           state
           .
        
         
           Another
           reason
           that
           these
           precepts
           are
           to
           be
           vnderstoode
           
           of
           iudicialls
           ,
           not
           of
           ceremonies
           is
           ,
           because
           these
           things
           cannot
           agree
           to
           the
           discription
           of
           a
           ceremony
           ,
           out
           of
           the
           Apostles
           wordes
           ,
           for
           neither
           were
           these
           carnall
           tipes
           of
           holy
           things
           ,
           neither
           were
           they
           instituted
           for
           the
           seruice
           of
           the
           Tabernacle
           .
           Againe
           it
           can
           not
           bee
           saide
           that
           a
           ceremonie
           is
           negatiue
           ,
           as
           a
           precept
           may
           bee
           ,
           for
           they
           are
           not
           set
           downe
           in
           negatiues
           ,
           this
           thou
           shalt
           not
           doe
           ,
           but
           in
           affirmatiues
           in
           doing
           or
           vsing
           ,
           for
           a
           ceremonie
           is
           positiuely
           to
           represent
           an
           holy
           thing
           ,
           for
           which
           cause
           the
           Apostle
           calleth
           them
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
           Moreouer
           in
           these
           and
           such
           like
           precepts
           we
           obserue
           that
           albeit
           some
           signification
           may
           well
           be
           drawen
           from
           them
           ,
           yet
           that
           will
           not
           suffice
           to
           proue
           them
           ceremonies
           ,
           for
           from
           that
           which
           is
           written
           Deut.
           25.
           
           
             Thou
             shalt
             not
             mussell
             the
             mouth
             of
             the
             Oxe
             that
             treadeth
             out
             thy
             corne
             .
          
           The
           Apostle
           1.
           
           Cor.
           9.
           9.
           draweth
           a
           signification
           ,
           and
           thereby
           a
           strong
           reason
           for
           maintenance
           of
           ministers
           ,
           and
           yet
           I
           suppose
           ,
           no
           man
           will
           hould
           that
           precept
           to
           bee
           ceremoniall
           ,
           for
           it
           is
           iudiciall
           altogether
           ,
           because
           it
           is
           of
           things
           in
           common
           vse
           ,
           therefore
           certainely
           iudiciall
           :
           euen
           so
           are
           these
           precepts
           Deut.
           22.
           to
           bee
           vnderstood
           .
           Wherefore
           the
           contrary
           apparaunces
           being
           remoued
           ,
           the
           truth
           of
           this
           conclusion
           will
           better
           appeare
           ,
           tithes
           are
           no
           ceremonies
           .
        
         
           Now
           as
           it
           is
           an
           easie
           matter
           for
           any
           without
           much
           learning
           to
           say
           tithes
           were
           ceremonies
           ,
           and
           to
           rest
           there
           without
           reason
           ,
           without
           discussing
           the
           manner
           and
           cause
           thereof
           ,
           so
           if
           any
           would
           enter
           iudiciously
           into
           the
           carefull
           and
           conscionable
           search
           heereof
           ,
           and
           open
           vnto
           vs
           the
           signification
           of
           this
           ceremonie
           ,
           and
           shew
           vs
           the
           proper
           end
           and
           vse
           thereof
           ,
           and
           proue
           with
           one
           sound
           reason
           ,
           that
           tithes
           were
           instituted
           to
           signifie
           something
           onely
           for
           a
           time
           as
           all
           ceremonies
           were
           :
           I
           should
           for
           my
           part
           thinke
           my
           selse
           much
           beholding
           to
           him
           ;
           otherwise
           if
           thou
           shalt
           tell
           me
           a
           thousand
           times
           it
           is
           a
           ceremonie
           ,
           though
           this
           were
           true
           that
           thou
           saist
           ,
           yet
           because
           thou
           knowest
           not
           the
           reason
           and
           ground
           thereof
           ,
           to
           thee
           it
           is
           as
           an
           vntruth
           ,
           he
           who
           holdeth
           this
           a
           ceremonie
           ,
           ought
           to
           bring
           
           an
           approued
           reason
           from
           the
           word
           ,
           and
           declare
           the
           true
           end
           and
           vse
           of
           the
           ceremonie
           ,
           which
           will
           open
           the
           signification
           thereof
           :
           till
           that
           be
           done
           ,
           lie
           that
           saith
           it
           is
           a
           ceremonie
           speaketh
           without
           vnderstanding
           .
        
         
           We
           shall
           haue
           lesse
           trouble
           to
           disproue
           the
           other
           opinion
           ,
           
           which
           holdeth
           tithes
           iudicials
           ,
           because
           it
           is
           holden
           with
           much
           lesse
           shew
           of
           reason
           :
           for
           to
           be
           briefe
           heerein
           ,
           we
           reason
           thus
           .
           No
           holy
           things
           are
           iudicials
           :
           but
           all
           tithes
           are
           holy
           things
           ,
           therefore
           no
           tithes
           iudicials
           :
           The
           proposition
           of
           this
           syllogisme
           is
           manifest
           by
           that
           distinction
           which
           must
           be
           acknowledged
           between
           things
           holy
           and
           common
           :
           holy
           things
           are
           taken
           from
           common
           vse
           ,
           which
           things
           are
           of
           two
           sorts
           ,
           eyther
           such
           as
           the
           Lord
           separateth
           from
           common
           vse
           ,
           as
           the
           sabboth
           ,
           and
           tithes
           ,
           and
           such
           like
           :
           or
           such
           as
           man
           separateth
           from
           common
           vse
           to
           the
           Lord
           ,
           of
           which
           those
           words
           are
           Leuit.
           27.
           28.
           
           
             Nothing
             separate
             from
             common
             vse
             ,
             that
             a
             man
             doth
             separate
             to
             the
             Lord
             ,
             of
             all
             that
             he
             hath
             ,
             may
             be
             sold
             nor
             redeemed
             ,
          
           and
           in
           the
           verse
           following
           ,
           things
           separate
           from
           common
           vse
           are
           expounded
           ,
           separate
           from
           man.
           Thus
           are
           all
           holy
           things
           separate
           from
           common
           vse
           or
           from
           man
           ,
           but
           all
           iudicials
           are
           of
           things
           in
           common
           vse
           ,
           not
           separate
           from
           man
           ,
           therefore
           no
           iudicials
           are
           holy
           things
           ,
           no
           holy
           things
           iudicials
           .
        
         
           By
           this
           which
           we
           haue
           said
           ,
           the
           question
           I
           hope
           is
           cleared
           which
           was
           mooued
           in
           the
           beginning
           of
           this
           chapter
           ,
           how
           tithes
           stood
           vnder
           the
           law
           ,
           It
           appeareth
           that
           then
           they
           were
           not
           as
           ceremonies
           ,
           nor
           iudicials
           ,
           but
           a
           perpetuall
           ordinance
           and
           part
           of
           the
           morall
           truth
           .
           Before
           wee
           passe
           from
           this
           place
           ,
           I
           would
           adde
           a
           word
           of
           the
           antiquitie
           of
           these
           two
           opinions
           which
           I
           haue
           last
           refuted
           .
           The
           iudgements
           of
           former
           ages
           is
           a
           great
           presumption
           ,
           and
           men
           of
           iudgement
           will
           very
           hardly
           depart
           from
           an
           ancient
           opinion
           without
           great
           reasons
           .
           Now
           as
           the
           opinion
           which
           I
           seeke
           to
           confirme
           is
           ancient
           ,
           and
           hath
           beene
           lield
           by
           the
           best
           learned
           in
           the
           Church
           from
           the
           beginning
           till
           these
           late
           yeeres
           :
           so
           those
           other
           two
           opinions
           last
           spoken
           of
           ,
           are
           both
           new
           ,
           though
           the
           one
           somewhat
           
           
           
           
           
           elder
           then
           the
           other
           .
           That
           tithes
           are
           ceremonies
           ,
           is
           an
           opinion
           deuised
           about
           an
           hundred
           yeeres
           since
           ,
           not
           aboue
           :
           the
           other
           ,
           that
           tithes
           are
           iudicials
           is
           auncienter
           ,
           for
           it
           was
           first
           deuised
           by
           
             Alexander
             de
             Hales
          
           an
           English
           man
           the
           father
           of
           schole-diuinitie
           ,
           the
           first
           that
           wrote
           vpon
           
           the
           sentences
           .
           This
           Hales
           died
           in
           the
           yeare
           of
           Christ
           1250.
           saith
           
             Iohn
             Bale
          
           .
           The
           same
           opinion
           is
           maintained
           by
           
             Thomas
             Aquinas
          
           scholler
           to
           Hales
           .
           These
           their
           chieftains
           the
           schole-men
           follow
           ,
           and
           hence
           it
           is
           now
           a
           receiued
           
           opinion
           among
           them
           of
           the
           Church
           of
           Rome
           ,
           that
           tithes
           are
           iudicials
           .
           But
           one
           thing
           I
           wish
           to
           be
           obserued
           ;
           that
           after
           the
           Pope
           had
           through
           corruption
           made
           tithes
           away
           from
           their
           proper
           Churches
           by
           impropriations
           ,
           then
           forsooth
           to
           salue
           this
           corruption
           ,
           least
           it
           might
           haue
           beene
           thought
           open
           sacriledge
           ,
           these
           deuises
           were
           first
           inuented
           .
           This
           I
           thought
           good
           to
           note
           ,
           that
           it
           may
           bee
           knowne
           that
           this
           corrupt
           opinion
           of
           tithes
           came
           in
           with
           infinite
           corruptions
           and
           deprauations
           of
           the
           truth
           .
        
      
       
         
         
           CHAP.
           IIII.
           
        
         
           
             
               How
               Tithes
               stood
               in
               the
               time
               of
               the
               new
               Testament
               .
            
          
        
         
           LEt
           it
           bee
           examined
           in
           the
           next
           place
           ,
           how
           tithes
           stood
           in
           the
           time
           of
           the
           new
           Testament
           .
           In
           this
           time
           we
           finde
           no
           expresse
           mention
           that
           tithes
           were
           payed
           ,
           nor
           any
           expresse
           proofe
           that
           they
           were
           not
           ,
           but
           there
           is
           great
           probabilitie
           that
           they
           were
           not
           .
           First
           ,
           because
           we
           finde
           no
           expresse
           testimonie
           for
           them
           .
           Secondly
           ,
           because
           that
           vse
           of
           paying
           tithes
           ,
           as
           the
           Church
           then
           stoode
           ,
           was
           so
           incommodious
           and
           cumbersome
           that
           it
           could
           not
           well
           be
           practised
           .
           And
           therefore
           as
           circumcision
           was
           laid
           aside
           for
           a
           time
           ,
           whilst
           Israell
           trauailed
           through
           the
           wildernesse
           ,
           not
           because
           the
           people
           of
           right
           ought
           not
           then
           also
           to
           haue
           vsed
           it
           ,
           but
           because
           it
           was
           so
           incommodious
           for
           that
           estate
           and
           time
           of
           the
           Church
           ,
           that
           it
           could
           not
           without
           great
           trouble
           be
           practised
           :
           euen
           so
           the
           vse
           of
           tithes
           in
           the
           time
           of
           Christ
           and
           his
           Apostles
           was
           laid
           aside
           ,
           not
           because
           it
           ought
           not
           ,
           but
           because
           it
           could
           not
           without
           great
           incumbrance
           be
           done
           .
           And
           as
           circumcision
           was
           resumed
           as
           soone
           as
           the
           estate
           of
           the
           Church
           could
           beare
           it
           :
           so
           tithes
           were
           reestablished
           as
           soone
           as
           the
           condition
           of
           the
           church
           could
           suffer
           it
           ,
           for
           tithes
           can
           not
           wel
           be
           payed
           ,
           but
           where
           some
           whole
           state
           or
           kingdome
           receiueth
           Christianitie
           ,
           
           and
           where
           the
           maiestrate
           doth
           fauour
           the
           Church
           ,
           which
           was
           not
           as
           then
           .
           Now
           as
           soone
           as
           it
           can
           be
           shewed
           that
           a
           Maiestrate
           did
           fauour
           the
           Church
           ,
           so
           soone
           will
           it
           also
           appeare
           that
           tithes
           were
           established
           .
        
         
           Thirdly
           ,
           moreouer
           tithes
           were
           payed
           to
           the
           priests
           and
           Leuites
           in
           the
           time
           of
           Christ
           and
           his
           Apostles
           ,
           now
           the
           Iewish
           sinagogue
           must
           first
           be
           buried
           ,
           before
           these
           things
           could
           be
           orderly
           done
           ,
           when
           the
           sinagogue
           was
           buryed
           ,
           and
           the
           estate
           of
           the
           Church
           could
           beare
           the
           practise
           ,
           then
           were
           tithes
           brought
           into
           vse
           in
           the
           Church
           .
        
         
           Fourthly
           ,
           in
           the
           times
           of
           the
           new
           Testament
           and
           somewhat
           after
           ,
           there
           was
           an
           extraordinary
           maintenance
           by
           a
           communitie
           of
           all
           things
           ,
           which
           supplied
           the
           want
           of
           tithes
           ,
           but
           this
           communitie
           was
           extraordinary
           ,
           and
           not
           to
           last
           alwaies
           :
           now
           as
           this
           extraordinarie
           maintenance
           decayed
           ,
           tithes
           being
           the
           ordinarie
           maintenance
           of
           the
           ministerie
           grew
           in
           vse
           againe
           ,
           and
           if
           it
           should
           so
           happen
           ,
           that
           the
           Church
           should
           bee
           in
           the
           like
           case
           againe
           as
           then
           it
           was
           ,
           then
           must
           paying
           of
           tithes
           cease
           for
           the
           same
           reason
           ,
           as
           then
           it
           did
           .
           And
           then
           might
           that
           communitie
           be
           reduced
           againe
           for
           that
           time
           ,
           that
           is
           ,
           an
           extraordinarie
           maintenance
           at
           an
           extraordinarie
           time
           :
           but
           this
           could
           not
           preiudice
           the
           right
           of
           the
           ordinarie
           maintenance
           ,
           when
           fit
           time
           serueth
           ,
           albeit
           then
           that
           for
           these
           reasons
           tithes
           were
           not
           vsed
           
             de
             facto
          
           in
           the
           time
           of
           the
           new
           Testament
           ,
           yet
           it
           appeareth
           that
           
             de
             iure
          
           they
           ought
           to
           haue
           beene
           payed
           ,
           if
           these
           incumbrances
           had
           not
           disturbed
           the
           conuenient
           practise
           thereof
           :
           Mat.
           23.
           23
           
           
             You
             tith
             mint
             ,
             and
             annise
             ,
             and
             cummin
             ,
             and
             leaue
             the
             weightier
             matters
             of
             the
             law
             ,
             &c.
             these
             ought
             yee
             to
             haue
             done
             ,
             and
             not
             to
             haue
             left
             the
             other
             vndone
             ,
          
           from
           which
           words
           tithing
           hath
           the
           approbation
           of
           Christ
           ,
           as
           a
           thing
           that
           ought
           to
           be
           done
           ,
           there
           is
           an
           apposition
           betweene
           things
           of
           the
           same
           kinde
           ,
           the
           greatest
           morall
           things
           in
           mercy
           and
           iudgement
           ,
           and
           the
           least
           morall
           things
           in
           paying
           the
           least
           tithes
           .
           Thus
           Origen
           and
           other
           fathers
           vnderstand
           these
           words
           ,
           as
           belonging
           no
           lesse
           to
           Christians
           ,
           then
           to
           
           Iewes
           ,
           Luke
           .
           18.
           the
           proud
           Pharisee
           in
           his
           prayer
           saith
           :
           
           
             I
             fast
             twise
             in
             the
             weeke
             ,
             I
             giue
             tithes
             of
             all
             that
             euer
             I
             possesse
             ,
          
           where
           we
           finde
           tithes
           accounted
           morall
           ,
           as
           fasting
           .
           Heb
           ,
           7.
           8.
           the
           Apostle
           sheweth
           from
           Abrahams
           paying
           tithes
           to
           Melchisedech
           that
           Christs
           priesthood
           is
           perpetuall
           ,
           not
           subiect
           to
           change
           as
           was
           that
           of
           Leuy
           ,
           which
           declareth
           that
           tithes
           follow
           that
           priesthood
           which
           is
           perpetuall
           .
           Briefly
           I
           reason
           thus
           ,
           there
           is
           no
           proofe
           through
           out
           all
           the
           new
           Testament
           ,
           for
           any
           other
           ordinary
           maintenance
           of
           the
           ministery
           :
           therefore
           tithes
           remaine
           still
           the
           ordinarie
           maintenance
           .
        
         
           But
           because
           the
           Apostles
           times
           are
           so
           much
           obiected
           against
           vs
           for
           the
           pretended
           competencie
           ,
           we
           must
           better
           consider
           these
           times
           so
           far
           forth
           as
           they
           touch
           this
           maintenance
           .
           In
           the
           Apostles
           writings
           ther
           be
           two
           things
           to
           be
           obserued
           concerning
           this
           point
           .
           First
           the
           examples
           of
           that
           maintenance
           which
           then
           was
           in
           vse
           .
           Secondly
           ,
           the
           reasons
           and
           proofes
           which
           the
           Apostles
           vse
           to
           moue
           the
           people
           to
           contribute
           :
           both
           these
           things
           stand
           against
           the
           pretended
           competencie
           ,
           for
           if
           the
           examples
           be
           considered
           ,
           that
           which
           was
           done
           appeareth
           to
           be
           nothing
           else
           but
           almes
           ,
           if
           the
           proofes
           be
           weighed
           ,
           they
           are
           such
           as
           proue
           another
           thing
           then
           that
           which
           then
           was
           practised
           ,
           and
           if
           they
           bee
           well
           examined
           they
           prooue
           tithes
           due
           Now
           the
           Apostles
           reasons
           are
           good
           and
           strong
           ,
           when
           as
           by
           such
           proofes
           as
           indeed
           proue
           the
           ordinary
           maintenance
           due
           ,
           he
           calleth
           for
           some
           other
           thing
           of
           the
           people
           ,
           because
           tithes
           the
           ordinary
           maintenance
           could
           not
           in
           that
           estate
           of
           the
           Church
           well
           bee
           payed
           .
           If
           these
           things
           be
           examined
           in
           order
           ,
           it
           will
           appeare
           first
           by
           the
           examples
           and
           practise
           of
           that
           time
           ,
           that
           those
           contributions
           were
           nothing
           but
           almes
           ,
           for
           no
           man
           was
           compelled
           to
           giue
           any
           thing
           ,
           but
           euery
           man
           gaue
           as
           hee
           was
           moued
           .
           It
           shall
           bee
           sufficient
           of
           many
           to
           shew
           a
           few
           examples
           ,
           the
           Apostle
           speaking
           of
           such
           contributions
           Romanes
           .
           15.
           26.
           27.
           saith
           ,
           
             it
             hath
             pleased
             them
             of
             Macedonia
             and
             Achaia
             to
             make
             a
             certaine
             distribution
             ,
             &c.
             
          
           By
           which
           words
           hee
           describeth
           an
           almes
           ,
           and
           in
           the
           words
           following
           ,
           where
           he
           saith
           ,
           
             It
             pleased
             them
             ,
             &
             their
             debtours
          
           
           
             are
             they
          
           :
           he
           sheweth
           this
           distribution
           was
           but
           almes
           ,
           for
           if
           it
           were
           giuen
           at
           their
           pleasure
           ,
           and
           if
           they
           who
           receiued
           it
           ,
           were
           their
           debtours
           ,
           surely
           it
           can
           bee
           nothing
           but
           almes
           .
           The
           circumstances
           of
           that
           action
           proue
           no
           lesse
           ,
           for
           they
           of
           Macedonia
           and
           Achaia
           ,
           as
           likewise
           they
           of
           Rome
           ,
           were
           not
           bound
           in
           any
           other
           dutie
           then
           meere
           charitie
           to
           maintaine
           those
           at
           Rome
           .
           And
           as
           heere
           wee
           finde
           that
           hee
           accompteth
           it
           so
           ,
           euen
           so
           hee
           calleth
           it
           in
           plaine
           termes
           by
           the
           name
           of
           Almes
           ,
           Act.
           24.
           17.
           
           
             After
             many
             yeeres
             I
             came
             and
             brought
             almes
             to
             my
             nation
             .
          
           By
           this
           it
           may
           appeare
           that
           the
           Apostle
           accompted
           such
           contributions
           as
           then
           were
           vsed
           in
           the
           Church
           ,
           meere
           Almes
           .
        
         
           Tertullian
           speaking
           of
           this
           vse
           ,
           which
           as
           it
           seemed
           continued
           to
           his
           time
           ,
           saith
           thus
           :
           
             vnusquisque
             stipem
             quum
             velit
             ,
             &
             si
             modo
             possit
             apponit
             ,
             nam
             nemo
             compellitur
             sed
             sponte
             confert
             .
          
           Then
           from
           the
           vse
           and
           practise
           of
           the
           Apostles
           times
           nothing
           can
           bee
           proued
           but
           almes
           ,
           and
           therefore
           this
           competent
           maintenance
           cannot
           bee
           drawen
           hence
           ,
           first
           because
           this
           competency
           by
           them
           who
           striue
           for
           it
           ,
           is
           not
           meant
           almes
           :
           secondly
           because
           they
           who
           hould
           this
           ,
           doe
           thinke
           that
           the
           people
           may
           bee
           compelled
           to
           contribute
           some
           thing
           ,
           but
           this
           is
           directly
           against
           the
           vse
           of
           the
           Apostles
           times
           ,
           for
           no
           man
           was
           compelled
           ,
           but
           that
           onely
           was
           taken
           which
           was
           willingly
           giuen
           .
           Thirdly
           because
           they
           would
           haue
           it
           at
           the
           appointment
           of
           the
           maiestrate
           ,
           which
           thing
           is
           not
           answerable
           to
           these
           times
           .
           This
           may
           suffice
           to
           proue
           that
           this
           competent
           maintenance
           doth
           not
           agree
           with
           the
           vse
           of
           these
           times
           whereof
           wee
           speake
           .
        
         
           This
           the
           Waldenses
           and
           after
           them
           
             Iohn
             Wiclife
          
           did
           foresee
           ,
           and
           well
           vnderstood
           ,
           that
           if
           the
           practise
           of
           the
           Apostles
           be
           vrged
           in
           this
           point
           ,
           then
           assuredly
           nothing
           can
           be
           clamed
           but
           almes
           .
           And
           therefore
           they
           vrging
           that
           vse
           did
           truely
           thereupon
           couclude
           that
           the
           ministers
           maintenance
           must
           be
           almes
           though
           they
           vrged
           those
           times
           without
           reason
           ,
           yet
           that
           being
           once
           graunted
           the
           other
           must
           follow
           .
        
         
         
           Now
           let
           vs
           consider
           the
           reasons
           which
           the
           Apostles
           vse
           in
           mouing
           these
           contributions
           ,
           these
           reasons
           if
           a
           man
           consider
           them
           aright
           ,
           doe
           reach
           farther
           then
           they
           are
           applyed
           ;
           and
           indeed
           doe
           conclude
           another
           thing
           ,
           for
           seeing
           the
           contributions
           then
           practised
           were
           almes
           ,
           and
           the
           reasons
           confirme
           a
           due
           maintenance
           ,
           surely
           they
           confirme
           another
           thing
           then
           was
           practised
           at
           that
           time
           .
           For
           example
           the
           reasons
           whereof
           wee
           haue
           spoken
           ,
           1.
           
           Cor.
           9.
           
           
             Who
             goeth
             to
             warfare
             at
             any
             time
             of
             his
             owne
             cost
             ?
             who
             planteth
             a
             vineyard
             and
             eateth
             not
             of
             the
             fruit
             thereof
             ?
             or
             who
             feedeth
             a
             flocke
             and
             eateth
             not
             of
             the
             milke
             ?
          
           These
           reasons
           doe
           not
           so
           much
           proue
           that
           which
           then
           was
           in
           vse
           ,
           as
           another
           thing
           :
           what
           that
           other
           thing
           is
           ,
           that
           is
           heere
           in
           question
           ?
           wee
           say
           tithes
           :
           other
           say
           ,
           a
           competent
           maintenance
           ,
           but
           these
           reasons
           proue
           the
           ordinary
           maintenance
           of
           ministers
           due
           .
        
         
           Now
           because
           tithes
           ,
           the
           ordinary
           maintenance
           ,
           could
           not
           bee
           payed
           without
           great
           incumbrance
           ,
           the
           reasons
           shew
           that
           in
           place
           thereof
           for
           a
           time
           some
           other
           thing
           must
           of
           right
           bee
           payed
           .
           So
           the
           Apostle
           reasoneth
           ,
           1.
           
           Cor.
           9.
           13.
           
           
             Doe
             you
             not
             know
             that
             they
             who
             minister
             about
             the
             holy
             things
             ,
             eate
             of
             the
             things
             of
             the
             temple
             ,
             and
             they
             who
             waite
             at
             the
             alter
             ,
             are
             partakers
             of
             the
             altar
             ?
          
           So
           also
           hath
           the
           Lord
           ordained
           that
           they
           who
           preach
           the
           Gospell
           should
           liue
           of
           the
           Gospell
           .
        
         
           This
           reason
           concludeth
           very
           strongly
           for
           tithes
           ,
           and
           for
           nothing
           else
           ,
           for
           it
           must
           be
           graunted
           that
           the
           Apostles
           words
           concluding
           something
           certainely
           ,
           doe
           rather
           conclude
           that
           which
           was
           the
           ordinarie
           maintenance
           commonly
           receiued
           in
           the
           Church
           ,
           then
           that
           which
           was
           neuer
           in
           vse
           in
           the
           Church
           ,
           certainly
           not
           in
           those
           tymes
           .
           Now
           tithes
           were
           ordinarily
           receiued
           in
           the
           Church
           ,
           as
           the
           ministers
           maintenance
           ,
           but
           this
           competencie
           as
           it
           is
           vrged
           ,
           was
           neuer
           in
           vse
           in
           the
           Church
           ,
           surely
           not
           in
           the
           Apostolike
           times
           .
           Now
           it
           were
           hard
           to
           say
           that
           the
           Apostle
           reasoneth
           for
           such
           a
           thing
           as
           was
           neuer
           in
           vse
           .
        
         
           Againe
           ,
           the
           Apostle
           saith
           ,
           the
           Lord
           hath
           ordained
           the
           ministers
           maintenance
           ,
           this
           ordinance
           is
           not
           indiuiduum
           
           vagum
           ,
           but
           some
           certaine
           thing
           ,
           beeing
           a
           part
           of
           gods
           worship
           .
           Now
           we
           can
           say
           that
           tithes
           are
           the
           Lords
           certaine
           ordinance
           ,
           but
           who
           is
           able
           to
           say
           and
           proue
           so
           much
           for
           this
           competent
           maintenance
           ?
           As
           for
           the
           vse
           and
           practise
           of
           the
           Apostles
           times
           ,
           assuredly
           it
           was
           no
           perpetuall
           ordinance
           of
           the
           Lord
           ,
           but
           an
           extraordinarie
           vse
           for
           a
           time
           :
           wee
           seeking
           the
           ordinary
           maintenance
           ,
           and
           this
           being
           extraordinarie
           to
           indure
           but
           for
           a
           short
           time
           ,
           shall
           neuer
           finde
           that
           which
           we
           seeke
           in
           the
           vse
           and
           practise
           of
           those
           times
           .
           Then
           whereas
           the
           Apostle
           saith
           ,
           the
           Lord
           hath
           ordained
           that
           they
           who
           preach
           the
           gospell
           ,
           should
           liue
           of
           the
           gospell
           ,
           there
           must
           be
           some
           ordinance
           of
           the
           Lord
           shewed
           ,
           but
           none
           can
           bee
           shewed
           ,
           but
           either
           tithes
           or
           the
           vse
           of
           the
           Apostolike
           times
           ,
           therfore
           this
           ordinance
           must
           eyther
           be
           tithes
           ,
           or
           almes
           ,
           but
           not
           almes
           :
           for
           this
           vse
           of
           the
           Apostles
           times
           were
           extraordinarie
           ,
           therefore
           the
           ordinary
           and
           perpetuall
           ordinance
           of
           the
           Lord
           for
           the
           ministers
           maintenance
           ,
           can
           be
           nothing
           else
           but
           tithes
           ,
           and
           that
           the
           reasons
           vsed
           by
           the
           Apostle
           doe
           in
           truth
           confirme
           tithes
           ,
           albeit
           they
           name
           not
           tithes
           ,
           it
           is
           the
           iugdement
           of
           diuers
           fathers
           ,
           as
           heere
           after
           may
           appeare
           .
        
         
           Now
           that
           which
           standeth
           with
           best
           reason
           ,
           with
           the
           perpetuall
           and
           ordinary
           practise
           of
           the
           Church
           before
           and
           since
           Christs
           time
           ,
           and
           hath
           the
           full
           consent
           and
           testimonie
           of
           the
           auncients
           ,
           I
           prefer
           before
           that
           which
           standeth
           with
           no
           reason
           ,
           was
           neuer
           vsed
           in
           the
           Church
           ,
           and
           hath
           the
           testimonie
           of
           no
           auncient
           father
           .
        
      
       
         
         
           CHAP.
           V.
           
        
         
           
             How
             Tithes
             stoode
             in
             the
             ages
             of
             the
             Church
             after
             the
             Apostles
             ,
             wherein
             the
             point
             in
             question
             is
             confirmed
             by
             the
             testimonie
             of
             fathers
             without
             contradiction
             ,
             vntill
             Antichrist
             by
             vsurped
             authoritie
             disordered
             the
             Church
             .
          
        
         
           HOW
           long
           that
           communitie
           of
           all
           things
           lasted
           in
           the
           Church
           ,
           which
           began
           in
           the
           Apostles
           times
           ,
           wee
           cannot
           precisely
           determine
           ,
           but
           it
           seemeth
           to
           haue
           beene
           in
           some
           vse
           in
           Tertullians
           time
           ,
           for
           so
           hee
           saith
           ,
           
             omnia
             sunt
          
           
           
             indiscreta
             apud
             nos
             praeter
             vxores
             .
             Eusebius
          
           laboureth
           to
           proue
           out
           of
           Philo
           ,
           that
           the
           Christians
           at
           Alexandria
           conuerted
           by
           
           Mark
           ,
           had
           all
           things
           common
           .
           But
           the
           testimony
           of
           Philo
           speaketh
           of
           those
           who
           were
           called
           Essaei
           ,
           not
           of
           Christians
           ,
           yet
           that
           this
           communitie
           was
           long
           continued
           among
           christians
           ,
           it
           is
           out
           of
           doubt
           .
           Some
           thinke
           that
           Vrbanus
           Bishop
           of
           Rome
           Ann.
           223.
           did
           make
           some
           mutation
           in
           the
           vse
           of
           this
           communitie
           ,
           who
           first
           of
           all
           is
           reported
           to
           haue
           retained
           lands
           to
           the
           Church
           vse
           ,
           for
           whereas
           before
           we
           read
           Act.
           2.
           34.
           
             as
             many
             as
             were
             possessours
             of
             lands
             ,
             sold
             them
             and
             brought
             the
             price
             to
             the
             Apostles
             :
          
           Afterward
           it
           was
           thought
           expedient
           for
           the
           perpetuall
           
           reliefe
           of
           the
           Church
           ,
           that
           such
           lands
           should
           not
           be
           sould
           ,
           and
           the
           price
           giuen
           ,
           but
           the
           lands
           themselues
           should
           be
           giuen
           to
           the
           Church
           ,
           
             Fassiculus
             temporum
          
           ascribeth
           this
           to
           
             Urbanus
             ,
             praedia
             caepit
             ecclesia
             possidere
             huius
             (
             vrbain
             )
             tempore
             ,
             de
             quibus
             clericis
             &
             notarijs
             sumptus
             deputabant
             qui
             gesta
             martirum
             conscripserunt
             ,
             antea
             viuebant
             more
             Apostolico
             qui
             in
             actis
             Apostolorum
             scribitur
             .
             Marsilius
             Patauinus
          
           saith
           likewise
           ,
           that
           Vrban
           was
           the
           first
           that
           possessed
           lands
           and
           temporalties
           ,
           yet
           it
           seemeth
           that
           
           vse
           began
           before
           Vrbanus
           his
           time
           ,
           if
           Gratian
           cite
           truely
           the
           words
           of
           Vrban
           .
        
         
           Albeit
           there
           may
           be
           some
           question
           of
           the
           authoritie
           of
           this
           testimonie
           ,
           the
           credit
           whereof
           I
           will
           neuer
           seeke
           to
           salue
           :
           yet
           because
           in
           a
           matter
           of
           story
           ,
           it
           agreeth
           with
           other
           stories
           of
           that
           time
           ,
           I
           thincke
           it
           not
           amisse
           for
           the
           stories
           sake
           to
           set
           it
           downe
           as
           it
           is
           in
           Gratian
           ,
           and
           in
           the
           first
           tome
           of
           councels
           ,
           
             
               Videntes
               autem
               summi
               sacerdotes
               ,
               &
               alij
               atque
               Leuitae
               ,
               &c.
            
             that
             is
             ,
             The
             chiefe
             Bishops
             and
             other
             ,
             
             and
             the
             Leuites
             or
             ministers
             ,
             and
             the
             rest
             of
             the
             faithfull
             perceiuing
             that
             whereas
             lands
             and
             inheritances
             were
             wont
             to
             be
             sold
             ,
             and
             the
             price
             giuen
             to
             the
             Church
             ,
             it
             might
             be
             more
             profitable
             if
             those
             lands
             and
             inheritances
             themselues
             were
             giuen
             to
             the
             Churches
             that
             are
             gouerned
             by
             Bishops
             ,
             because
             the
             faithfull
             that
             liue
             in
             common
             might
             better
             be
             serued
             and
             much
             more
             conueniently
             by
             the
             rents
             of
             such
             lands
             ,
             both
             for
             the
             present
             time
             ,
             and
             for
             the
             time
             to
             come
             ,
             then
             by
             the
             price
             in
             money
             :
             heereupon
             those
             lands
             which
             before
             they
             were
             accustomed
             to
             sell
             ,
             they
             begunne
             to
             bestow
             vpon
             Cathedrall
             Churches
             ,
             and
             to
             liue
             of
             the
             rents
             .
             Now
             these
             lands
             were
             
             within
             the
             priuiledge
             of
             euery
             such
             diocesses
             of
             the
             Bishoppes
             
             who
             hold
             the
             place
             of
             the
             Apostles
             ,
             and
             so
             the
             same
             lands
             are
             ,
             and
             for
             the
             time
             to
             come
             ought
             to
             be
             .
             Out
             of
             these
             ,
             the
             Bishops
             being
             faithfull
             stewards
             heereof
             ought
             to
             minister
             all
             necessaries
             to
             them
             that
             desire
             to
             liue
             in
             common
             ,
             so
             that
             among
             them
             none
             want
             ,
             for
             these
             things
             are
             the
             oblations
             of
             the
             faithfull
             ,
             by
             these
             meanes
             the
             cathedral
             churches
             gouerned
             by
             the
             Bishops
             haue
             by
             
             Gods
             help
             had
             such
             increase
             ,
             and
             so
             many
             so
             well
             prouided
             ,
             that
             among
             them
             none
             that
             liueth
             in
             common
             wanteth
             any
             thing
             ,
             but
             receiueth
             all
             necessaries
             from
             the
             Bishop
             and
             his
             ministers
             .
             And
             therefore
             if
             either
             now
             ,
             or
             heereafter
             any
             shall
             take
             those
             lands
             ,
             let
             him
             bee
             accursed
             ,
             &c.
             
          
        
         
           Out
           of
           which
           testimonie
           ,
           first
           it
           appeareth
           ,
           that
           the
           communitie
           of
           things
           lasted
           in
           some
           sort
           to
           this
           time
           ,
           and
           therfore
           tithes
           are
           not
           spoken
           of
           so
           long
           as
           this
           communitie
           was
           in
           vse
           .
           It
           is
           also
           apparant
           by
           that
           which
           followed
           ,
           that
           this
           thing
           was
           the
           first
           occasion
           that
           the
           community
           ceased
           ,
           and
           that
           tithes
           came
           in
           vse
           againe
           .
           Secondly
           ,
           we
           obserue
           that
           the
           land
           and
           temporalties
           of
           Bishops
           were
           not
           for
           this
           end
           ,
           and
           vse
           giuen
           them
           ,
           that
           they
           should
           keepe
           all
           to
           themselues
           ,
           but
           that
           they
           thence
           might
           comfort
           such
           as
           wanted
           ,
           especially
           in
           the
           ministery
           .
           Thirdly
           ,
           it
           appeareth
           plaine
           sacriledge
           to
           take
           such
           lands
           and
           temporalties
           away
           from
           the
           Bishops
           and
           the
           Church
           .
           For
           first
           the
           lands
           were
           sold
           and
           the
           price
           giuen
           ,
           afterward
           the
           lands
           were
           giuen
           ,
           if
           it
           were
           in
           the
           choise
           of
           the
           giuers
           ,
           whether
           they
           would
           giue
           the
           price
           in
           money
           ,
           or
           in
           lands
           :
           I
           demaund
           this
           question
           ,
           when
           they
           gaue
           the
           price
           in
           money
           ,
           was
           it
           not
           sacriledge
           to
           take
           it
           back
           againe
           ,
           or
           any
           part
           thereof
           ?
           as
           Ananias
           and
           Saphira
           did
           ,
           Act.
           5
           1.
           
           Now
           if
           it
           were
           such
           sacriledge
           to
           take
           backe
           the
           price
           ,
           is
           not
           the
           same
           to
           be
           thought
           of
           the
           lands
           themselues
           ?
           for
           in
           this
           question
           ,
           what
           difference
           is
           betweene
           the
           lands
           ,
           and
           the
           price
           of
           those
           lands
           ?
        
         
           Now
           whereas
           the
           question
           may
           be
           moued
           concerning
           Abby
           lands
           ,
           which
           were
           giuen
           for
           superstitious
           vses
           :
           first
           the
           Ciuilians
           and
           Canonists
           are
           agreed
           vpon
           the
           poynt
           :
           for
           the
           Canonists
           hold
           that
           a
           custome
           may
           make
           a
           law
           how
           erroneous
           soeuer
           the
           beginning
           was
           :
           the
           Ciuilians
           iudge
           that
           if
           a
           thing
           be
           giuen
           to
           the
           Church
           for
           vnlawfull
           vses
           ,
           those
           vses
           must
           bee
           altered
           ,
           but
           the
           thing
           remaine
           .
           But
           now
           admitting
           that
           an
           errour
           in
           the
           beeginning
           make
           a
           nullitie
           in
           the
           gift
           from
           the
           beginning
           :
           yet
           we
           say
           this
           toucheth
           not
           Bishoprik
           lands
           at
           all
           ,
           for
           
           whoseuer
           is
           diligent
           in
           the
           story
           of
           the
           Church
           ,
           will
           confesse
           a
           great
           difference
           betweene
           lands
           giuen
           to
           Bishopriks
           ,
           and
           to
           Abbyes
           :
           for
           Bishoprick
           lands
           were
           giuen
           presently
           vpon
           the
           planting
           of
           Churches
           .
           And
           no
           story
           can
           shew
           that
           euer
           there
           was
           a
           Church
           planted
           in
           the
           best
           times
           :
           but
           either
           lands
           were
           committed
           to
           the
           gouernment
           of
           Bishops
           for
           the
           vse
           of
           the
           Church
           ,
           or
           else
           the
           price
           was
           brought
           to
           them
           ,
           who
           then
           gouerned
           the
           Churches
           :
           but
           in
           Abbey
           lands
           the
           case
           was
           nothing
           like
           ,
           for
           this
           indowment
           of
           Abbyes
           with
           lands
           was
           of
           late
           ,
           in
           the
           time
           of
           superstition
           ,
           brought
           in
           vse
           ,
           not
           vpon
           the
           calling
           and
           planting
           ,
           but
           vpon
           the
           corrupting
           of
           Churches
           ,
           For
           which
           cause
           it
           must
           be
           confessed
           that
           these
           two
           things
           ,
           are
           not
           to
           be
           spoken
           of
           confusedly
           ,
           as
           if
           one
           and
           the
           same
           case
           were
           in
           both
           ,
           seeing
           they
           are
           from
           such
           differing
           beginnings
           ,
           and
           for
           such
           differing
           ends
           .
        
         
           Thus
           much
           then
           may
           be
           drawen
           ,
           I
           say
           not
           from
           Urbanus
           his
           testimony
           ,
           but
           from
           the
           practise
           of
           the
           Church
           in
           the
           Apostles
           times
           ,
           that
           whatsoeuer
           was
           giuen
           to
           the
           Church
           ,
           there
           being
           no
           errour
           or
           superstition
           in
           the
           gift
           ,
           that
           of
           right
           ought
           to
           remaine
           to
           the
           Church
           and
           to
           take
           that
           away
           ,
           is
           sacriledge
           ,
           what
           is
           sacriledge
           if
           this
           be
           not
           ?
        
         
           Now
           as
           this
           doth
           maintaine
           the
           right
           of
           Bishops
           temporalties
           to
           the
           Church
           ,
           because
           that
           gift
           was
           giuen
           to
           the
           Church
           in
           the
           beginning
           without
           errour
           or
           superstition
           :
           so
           it
           maintaineth
           the
           right
           of
           tithes
           ,
           which
           haue
           beene
           giuen
           by
           the
           common
           consent
           of
           Christians
           to
           the
           Church
           .
           If
           there
           were
           no
           other
           right
           sauing
           this
           ,
           that
           tithes
           haue
           beene
           dedicated
           to
           the
           Church
           ,
           and
           in
           that
           dedication
           there
           was
           no
           errour
           or
           superstition
           ,
           this
           were
           enough
           to
           proue
           that
           tithes
           could
           not
           be
           taken
           away
           ,
           no
           more
           then
           Ananias
           and
           Saphyra
           might
           take
           away
           any
           part
           of
           that
           which
           they
           had
           vowed
           to
           the
           Church
           .
           But
           when
           we
           haue
           this
           reason
           added
           to
           the
           expresse
           will
           of
           God
           ,
           that
           all
           tithes
           are
           the
           Lords
           ,
           alwaies
           to
           bee
           giuen
           to
           him
           ,
           as
           we
           haue
           shewed
           ,
           heerein
           must
           needes
           be
           double
           sacriledge
           ,
           and
           manifest
           impiety
           committed
           ,
           
           to
           take
           that
           away
           from
           God
           ,
           which
           God
           and
           man
           hath
           decreed
           should
           be
           his
           .
        
         
           A
           learned
           and
           godly
           minister
           of
           Scotland
           hath
           set
           foorth
           of
           late
           certaine
           sermons
           against
           sacriledge
           ,
           yet
           not
           touching
           this
           question
           of
           tithes
           in
           this
           sort
           ,
           but
           rather
           declaring
           his
           opinion
           ,
           that
           in
           some
           cases
           tithes
           might
           be
           changed
           into
           another
           meanes
           of
           sufficient
           prouision
           ,
           if
           such
           godly
           zeale
           were
           now
           among
           men
           ,
           as
           was
           of
           old
           time
           ,
           yet
           these
           cases
           wherein
           this
           change
           may
           be
           admitted
           ,
           hee
           doth
           not
           open
           ,
           but
           as
           now
           the
           zeale
           of
           men
           standeth
           ,
           hee
           is
           vtterly
           against
           the
           change
           .
           But
           it
           fareth
           with
           him
           ,
           as
           it
           must
           needes
           doe
           with
           all
           that
           sincerely
           write
           eyther
           against
           sacriledge
           or
           for
           the
           maintenance
           of
           ministers
           ,
           for
           let
           a
           man
           throughly
           touch
           these
           points
           ,
           and
           will
           hee
           ,
           nill
           hee
           ,
           hee
           shall
           proue
           tithes
           due
           ,
           as
           this
           man
           doth
           ,
           though
           not
           purposing
           the
           same
           ,
           for
           hee
           proueth
           ,
           that
           to
           take
           away
           any
           thing
           of
           that
           which
           is
           holy
           to
           God
           ,
           is
           sacriledge
           .
           Now
           that
           tithes
           are
           euer
           holy
           to
           God
           ,
           wee
           haue
           proued
           ,
           both
           dedicated
           to
           him
           by
           man
           ,
           and
           aduouched
           by
           himselfe
           ,
           so
           that
           of
           all
           things
           that
           can
           bee
           called
           holy
           in
           this
           sense
           ,
           nothing
           hath
           that
           place
           before
           tithes
           .
           If
           then
           sacriledge
           be
           in
           taking
           away
           holy
           things
           from
           God
           and
           his
           Church
           ,
           it
           appeareth
           more
           in
           taking
           away
           tithes
           ,
           then
           in
           any
           other
           thing
           whatsoeuer
           .
           Neither
           can
           sacriledge
           heerein
           be
           excused
           though
           men
           should
           establish
           something
           in
           place
           of
           that
           holy
           thing
           taken
           away
           .
        
         
           First
           ,
           beecause
           the
           changing
           of
           holy
           things
           is
           sacriledge
           no
           lesse
           (
           though
           happely
           a
           lesse
           kinde
           of
           sacriledge
           )
           then
           taking
           away
           of
           the
           same
           .
           If
           Nabucadnezzer
           hauing
           taken
           away
           the
           holy
           vessels
           out
           of
           the
           house
           of
           the
           Lord
           ,
           should
           in
           place
           thereof
           haue
           put
           some
           other
           :
           might
           his
           sacriledge
           thereby
           be
           excused
           ?
           or
           Beltassar
           taking
           the
           vessels
           of
           the
           Lords
           house
           ,
           and
           in
           them
           banquetting
           with
           his
           Lords
           and
           Concubines
           ,
           if
           he
           should
           in
           stead
           there
           of
           haue
           placed
           other
           ,
           could
           any
           iustifie
           his
           sacriledge
           therefore
           ?
           no
           more
           can
           the
           taking
           away
           of
           tithes
           bee
           iustified
           ,
           though
           something
           in
           place
           thereof
           should
           
           
           
           
           
           bee
           appointed
           by
           men
           .
           Secondly
           ,
           againe
           albeit
           wee
           should
           admit
           ,
           that
           in
           some
           things
           of
           the
           Church
           this
           might
           bee
           done
           ,
           yet
           that
           it
           can
           bee
           in
           tithes
           wee
           vtrerly
           denie
           ,
           vnlesse
           it
           bee
           proued
           that
           the
           change
           is
           made
           by
           the
           same
           power
           and
           authoritie
           by
           which
           tithes
           are
           made
           holy
           to
           God
           :
           now
           wee
           haue
           shewed
           that
           man
           did
           not
           make
           tithes
           holy
           to
           God
           and
           his
           Church
           ,
           but
           the
           Lord
           himselfe
           .
        
         
           Heerein
           then
           wee
           haue
           not
           onely
           the
           consent
           of
           man
           ,
           but
           the
           expresse
           approbation
           of
           God
           ,
           so
           that
           if
           all
           the
           men
           of
           the
           world
           should
           agree
           to
           change
           tithes
           ,
           yet
           this
           would
           not
           make
           it
           lawfull
           without
           expresse
           warrant
           from
           God
           ,
           who
           hath
           appropriated
           tithes
           to
           himselfe
           ,
           and
           out
           of
           his
           owne
           right
           assigneth
           them
           to
           the
           maintenance
           of
           the
           ministerie
           .
           Thirdly
           ,
           what
           reason
           should
           moue
           any
           man
           to
           thinke
           it
           sacriledge
           ,
           to
           take
           away
           lands
           giuen
           to
           the
           Church
           ,
           albeit
           giuen
           for
           superstitious
           vses
           ;
           and
           yet
           thinke
           it
           no
           sacriledge
           to
           take
           away
           or
           change
           tithes
           ,
           which
           were
           not
           giuen
           for
           superstitious
           vses
           ,
           but
           for
           maintenance
           of
           preaching
           ?
           For
           hee
           that
           alloweth
           some
           other
           prouision
           in
           place
           of
           tithes
           ,
           graunteth
           that
           to
           take
           away
           tithes
           in
           some
           case
           ,
           is
           not
           sacriledge
           :
           If
           the
           restitution
           of
           some
           prouision
           in
           place
           of
           tithes
           could
           salue
           the
           Sacriledge
           ,
           why
           may
           not
           the
           Sacriledge
           of
           men
           bee
           excused
           ,
           who
           take
           away
           as
           much
           of
           the
           Church
           lands
           as
           are
           at
           the
           value
           of
           tenne
           thousand
           pounds
           ,
           and
           in
           place
           thereof
           giue
           tenne
           pounds
           ?
           For
           when
           any
           thing
           is
           taken
           away
           ,
           that
           a
           thing
           of
           the
           same
           value
           should
           bee
           restored
           ,
           who
           can
           expect
           ?
           and
           and
           who
           shall
           bee
           iudge
           ?
           if
           then
           to
           giue
           some
           thing
           in
           place
           of
           that
           which
           is
           taken
           away
           ,
           salue
           it
           from
           the
           crime
           of
           Sacriledge
           ,
           who
           seeth
           not
           to
           what
           a
           wretched
           estate
           the
           Church
           must
           needes
           bee
           brought
           ?
           for
           may
           not
           all
           bee
           taken
           away
           ,
           and
           something
           bee
           giuen
           backe
           in
           place
           thereof
           ,
           and
           yet
           that
           something
           bee
           as
           good
           as
           nothing
           ?
           But
           they
           who
           admit
           that
           tithes
           may
           bee
           taken
           away
           from
           the
           Church
           ,
           doe
           it
           with
           this
           caution
           ,
           so
           that
           a
           sufficient
           prouision
           bee
           left
           .
           This
           is
           a
           castle
           in
           
           the
           aier
           ,
           that
           neuer
           stoode
           on
           the
           earth
           .
           For
           if
           wee
           speake
           of
           the
           ordinary
           maintenance
           of
           the
           preaching
           ministerie
           ,
           a
           sufficient
           maintenance
           is
           not
           ,
           neither
           at
           any
           time
           hath
           beene
           without
           tithes
           ,
           and
           in
           this
           point
           the
           world
           is
           not
           like
           to
           alter
           .
        
         
           Then
           to
           speake
           of
           a
           sufficient
           maintenance
           without
           tithes
           ,
           is
           but
           a
           conceit
           in
           the
           braines
           of
           some
           men
           ,
           which
           neuer
           was
           brought
           into
           action
           neuer
           will
           be
           :
           God
           allowing
           a
           sufficient
           maintenance
           to
           the
           ministery
           ,
           nameth
           it
           tithes
           .
           Now
           what
           stipend
           can
           man
           name
           that
           will
           supply
           the
           place
           of
           tithes
           ?
           I
           suppose
           it
           would
           much
           trouble
           the
           wisest
           to
           name
           a
           stipend
           that
           would
           bee
           sufficient
           at
           all
           times
           ,
           but
           tithes
           are
           sufficient
           at
           all
           times
           ,
           howsoeuer
           the
           price
           of
           things
           rise
           or
           fall
           ,
           the
           minister
           hath
           his
           part
           with
           his
           people
           in
           all
           estates
           by
           tithes
           :
           which
           proportioning
           of
           the
           ministers
           estate
           making
           it
           able
           to
           answere
           all
           estates
           a
           like
           ,
           whether
           deare
           ,
           or
           cheape
           :
           proceeding
           from
           the
           wisdom
           of
           God
           cannot
           be
           bettered
           or
           matched
           by
           mans
           wisdom
           .
           Were
           it
           not
           then
           much
           easier
           to
           bring
           that
           ordinance
           in
           vse
           ,
           which
           standeth
           so
           agreable
           with
           the
           lawes
           of
           God
           ,
           &
           nature
           ,
           &
           of
           godly
           kings
           :
           then
           to
           deuise
           strange
           courses
           ,
           which
           neuer
           were
           in
           vse
           ;
           and
           being
           deuised
           will
           neuer
           proue
           sufficient
           ?
           But
           let
           vs
           returne
           to
           the
           vse
           of
           this
           time
           whereof
           wee
           speake
           .
        
         
           The
           vse
           of
           giuing
           lands
           to
           chiefe
           Churches
           ,
           whether
           begun
           before
           Urban
           ,
           or
           by
           him
           ,
           so
           much
           as
           in
           him
           lyeth
           ,
           he
           confirmeth
           ,
           prouiding
           that
           those
           lands
           so
           giuen
           may
           bee
           retained
           to
           the
           vse
           of
           the
           Church
           ,
           such
           lands
           and
           possessions
           were
           then
           giuen
           to
           the
           head
           Churches
           of
           euery
           countrey
           ,
           and
           committed
           to
           the
           Bishops
           who
           gouerned
           those
           Churches
           ,
           as
           to
           wise
           and
           faithfull
           stewards
           to
           husband
           the
           same
           ,
           according
           to
           the
           necessities
           of
           the
           Church
           through
           their
           diocesses
           .
           It
           grew
           afterward
           in
           processe
           of
           time
           ,
           that
           the
           Bishops
           held
           those
           lands
           for
           their
           proper
           vses
           ,
           but
           this
           was
           from
           a
           latter
           vse
           ,
           the
           distribution
           of
           Church
           goods
           ,
           being
           first
           brought
           into
           foure
           parts
           ,
           and
           by
           little
           and
           little
           afterward
           ,
           as
           authority
           so
           power
           to
           maintaine
           that
           authoritie
           falling
           
           into
           the
           hand
           of
           one
           man.
           The
           former
           vse
           was
           so
           ancient
           ,
           that
           it
           is
           hard
           to
           fetch
           the
           beeginning
           thereof
           .
           In
           the
           time
           of
           
             Urbanus
             Origen
          
           liued
           ,
           for
           Hierom
           saith
           ,
           that
           
           Origen
           was
           17.
           yeares
           old
           in
           the
           tenth
           yeare
           of
           Seuerus
           ,
           and
           died
           about
           the
           70.
           yeare
           of
           his
           age
           ,
           so
           hee
           liued
           long
           before
           and
           after
           the
           time
           wherein
           Urban
           sat
           in
           the
           Sea
           of
           Rome
           .
           In
           his
           time
           that
           order
           of
           the
           Church
           ,
           which
           before
           was
           held
           in
           the
           communitie
           of
           all
           things
           decaying
           :
           tithes
           were
           accounted
           due
           ,
           and
           called
           for
           .
           That
           thus
           they
           were
           accounted
           in
           his
           time
           ,
           it
           appeareth
           by
           these
           testimonies
           :
           
             Quomodo
             abundat
             iustitia
             nostra
             plusquam
          
           
           
             Scribarum
             &
             Pharisaeorum
             ,
             si
             illi
             de
             fructibus
             terrae
             suae
             gustare
             non
             audent
             ,
             priusquam
             primitias
             sacerdotibus
             efferant
             ,
             &
             Leuitis
             decimae
             separentur
             :
             &
             ego
             nihil
             horum
             faciens
             ,
             fructibus
             terrae
             ita
             abutar
             ,
             vt
             sacerdos
             nesciat
             ,
             Leuites
             ignoret
             ,
             diuinum
             altare
             nonsentiat
             ?
          
           where
           Origen
           for
           the
           farther
           manifestation
           of
           his
           meaning
           doth
           distinguish
           these
           tearmes
           ,
           
             lex
             ,
             mandata
             ,
             iustificationes
             ,
             praecepta
             ,
             testimonia
             ,
          
           but
           forasmuch
           as
           serueth
           our
           purpose
           ,
           hee
           obserueth
           that
           it
           is
           not
           written
           ,
           
             haec
             est
             lex
             decimarum
          
           ,
           as
           it
           is
           written
           of
           things
           ceremoniall
           :
           
             haec
             est
             lex
             paeschae
             ,
             lex
             Azymorum
             ,
             lex
             circumcisionis
             ,
          
           where
           Origen
           noteth
           that
           this
           is
           a
           mark
           of
           a
           ceremonie
           ,
           for
           of
           such
           it
           is
           neuer
           written
           saith
           hee
           ,
           
             hoc
             est
             mandatum
             Paschae
          
           ,
           but
           
             haec
             est
             lex
             Paschae
             ,
             &c.
          
           by
           which
           he
           proueth
           that
           tithes
           are
           no
           ceremonies
           ,
           and
           he
           layeth
           downe
           this
           position
           ,
           
             Christus
             nos
             redemit
             de
             maledicto
             legis
             ,
             non
             de
             maledicto
             mandati
             ,
             nec
             de
             maledicto
             testimonij
             ;
             aut
             iudiciorum
             ,
          
           which
           sentence
           would
           bee
           fauourably
           expounded
           ,
           as
           taking
           usaledictum
           for
           the
           obligation
           which
           did
           bring
           the
           curse
           with
           it
           :
           but
           I
           seeke
           out
           onely
           the
           iudgement
           of
           Origen
           for
           the
           point
           in
           question
           :
           vpon
           these
           reasons
           he
           saith
           plainely
           ,
           
             hanc
             ego
             legem
          
           (
           speaking
           of
           the
           law
           whereby
           
           tithes
           were
           payed
           )
           
             obseruari
             etiam
             secundum
             literam
             ,
             sicut
             &
             alia
             nonnulla
             necessarium
             puto
             ,
          
           and
           againe
           ,
           
             non
             videtur
             huinsmodi
             anima
             habere
             memoriam
             Dei
             ,
             nec
             cogiture
             ,
             nec
             credere
             quia
             Deus
             dederit
             fructus
             quos
             caepit
             ,
             quos
             i●a
             recondit
             quasi
             alienes
             à
             Deo
             ,
             si
             enim
             â
             Deo
             sibi
             dates
          
           
           
             crederet
             ,
             sciret
             vtique
             munerando
             Sacerdotes
             ,
             honorare
             Deum
             de
             datis
             &
             muneribus
             suis
             ,
          
           farther
           he
           expoundeth
           that
           saying
           ,
           Mat.
           23.
           
             these
             things
             you
             ought
             to
             haue
             done
             ,
             and
             not
             to
             haue
             left
             the
             other
             vndone
             :
          
           to
           bee
           a
           precept
           no
           lesse
           for
           the
           vse
           of
           Christions
           ,
           then
           Iewes
           .
           Out
           of
           which
           testimonies
           we
           see
           plainely
           what
           Origen
           (
           whom
           Hierom
           accounteth
           the
           most
           learned
           of
           the
           Fathers
           )
           esteemeth
           of
           tithes
           .
           Of
           diuerse
           things
           so
           expresly
           affirmed
           by
           him
           ,
           we
           may
           especially
           obserue
           two
           .
        
         
           First
           ,
           that
           Origen
           (
           who
           by
           Hieroms
           account
           was
           borne
           in
           the
           yeare
           of
           Christ
           188.
           )
           had
           receiued
           from
           his
           elders
           no
           other
           knowledge
           of
           this
           question
           ,
           then
           this
           ,
           that
           tithes
           are
           due
           among
           Christians
           ,
           
             secundum
             literam
          
           ,
           aswell
           as
           among
           Iewes
           .
        
         
           Secondly
           ,
           it
           is
           to
           bee
           obserued
           ,
           that
           as
           soone
           as
           wee
           first
           heare
           any
           thing
           spoken
           of
           this
           question
           in
           the
           church
           we
           finde
           that
           tithes
           were
           not
           accounted
           ceremoniall
           ,
           or
           iudiciall
           ,
           but
           morall
           and
           perpetuall
           precepts
           for
           the
           Church
           .
           Now
           as
           Origen
           receiueth
           and
           reporteth
           the
           doctrine
           of
           the
           Church
           before
           him
           ,
           so
           immediately
           succeeding
           the
           Apostles
           ,
           for
           betweene
           the
           death
           of
           Iohn
           the
           Apostle
           ,
           and
           Origen
           were
           but
           84.
           yeares
           ,
           so
           that
           which
           Origen
           heere
           deliuereth
           of
           tithes
           ,
           was
           neuer
           crossed
           in
           the
           Church
           following
           ,
           till
           Antichrist
           oppressed
           all
           .
           Now
           this
           seemeth
           to
           mee
           ,
           a
           very
           great
           presumption
           for
           the
           truth
           ,
           if
           there
           were
           no
           more
           ,
           that
           a
           sentence
           should
           bee
           kept
           in
           the
           best
           times
           of
           the
           Church
           ,
           so
           long
           vncontrolled
           ,
           and
           neuer
           altered
           ,
           till
           the
           mist
           of
           superstition
           came
           in
           ,
           which
           changed
           all
           things
           .
           But
           let
           vs
           consider
           the
           rest
           which
           follow
           .
        
         
           Next
           after
           Origen
           followeth
           Cyprian
           who
           reprouing
           
           
             Geminius
             Faustinus
          
           ,
           whom
           
             Geminus
             Victor
          
           had
           made
           ouerseer
           of
           his
           will
           this
           hee
           sharply
           rebuking
           as
           being
           against
           the
           Canons
           saith
           ,
           that
           ministers
           (
           or
           as
           he
           termeth
           them
           by
           a
           word
           in
           vse
           in
           that
           age
           ,
           Presbyteri
           )
           haue
           nothing
           to
           doe
           with
           secular
           affaires
           :
           but
           as
           the
           Leuites
           had
           no
           other
           businesse
           but
           to
           attend
           on
           the
           Altar
           ,
           so
           the
           Lord
           had
           prouided
           for
           ministers
           ,
           that
           they
           might
           not
           be
           drawen
           
           by
           worldly
           occasions
           from
           their
           holy
           businesse
           :
           but
           might
           liue
           of
           that
           honorable
           stipend
           with
           their
           bretheren
           ,
           
           as
           they
           who
           receiued
           tithes
           of
           the
           fruit
           of
           the
           earth
           .
           &c.
           
             Tanquam
             decimas
             ex
             fructu
             accipientes
             ab
             altari
             &
             sacrificijs
             non
             recedant
             ,
             sed
             die
             ac
             nocte
             celestibus
             rebus
             ac
             spiritualibus
             seruiant
             .
          
           Where
           he
           saith
           the
           ministers
           liued
           in
           
             honore
             sportulantium
             fratrum
          
           :
           It
           sheweth
           that
           auncient
           vse
           whereof
           we
           spake
           before
           ,
           that
           the
           goods
           of
           the
           Church
           ,
           whether
           rents
           of
           lands
           ,
           or
           tithes
           ,
           or
           whatsoeuer
           other
           prouision
           ,
           were
           in
           his
           time
           retained
           according
           to
           the
           ancient
           custome
           ,
           in
           the
           Bishops
           hands
           ,
           and
           out
           of
           them
           did
           the
           Bishop
           minister
           to
           the
           necessitie
           of
           euery
           one
           ,
           for
           sportula
           was
           the
           stipend
           or
           allowance
           of
           each
           Presbyter
           or
           minister
           ,
           which
           the
           Bishop
           then
           vsed
           to
           distribute
           among
           them
           ,
           of
           the
           goods
           of
           the
           Church
           .
           This
           was
           the
           ancient
           vse
           of
           the
           Church
           ,
           before
           the
           diuision
           of
           Parishes
           :
           for
           at
           this
           time
           the
           diuision
           of
           Parishes
           was
           not
           yet
           instituted
           ,
           so
           wee
           finde
           tithes
           payed
           before
           Parishes
           were
           deuided
           :
           but
           then
           brought
           to
           the
           Bishop
           and
           by
           him
           distributed
           among
           the
           Ministers
           .
        
         
           It
           is
           the
           common
           opinion
           that
           Dyonisius
           did
           first
           institute
           the
           deuision
           of
           the
           parishes
           ,
           who
           was
           Bishop
           of
           Rome
           by
           Hieroms
           account
           in
           the
           yeare
           266.
           that
           is
           some
           
           eight
           years
           after
           Cyprians
           martyrdome
           or
           Origens
           death
           ,
           for
           they
           two
           dyed
           almost
           within
           one
           yeare
           .
           By
           this
           time
           parishes
           began
           to
           be
           deuided
           ,
           and
           tithes
           orderly
           assigned
           to
           seuerall
           Churches
           .
        
         
           Heere
           the
           question
           may
           be
           moued
           ,
           when
           began
           tithes
           to
           be
           distinctly
           assigned
           to
           their
           seuerall
           Churches
           .
           This
           question
           wee
           mooue
           for
           our
           ministers
           at
           the
           common
           law
           ,
           who
           following
           a
           common
           error
           ,
           and
           taking
           vp
           some
           rumor
           without
           skanning
           ,
           hould
           that
           tithes
           were
           not
           assigned
           to
           any
           certaine
           Churches
           before
           the
           councell
           of
           Lateran
           :
           and
           that
           in
           the
           former
           times
           before
           that
           councell
           ,
           it
           was
           lawful
           for
           a
           man
           to
           pay
           tithes
           to
           what
           Church
           he
           would
           ;
           so
           he
           paied
           ,
           it
           was
           no
           matter
           to
           whom
           .
           But
           this
           is
           a
           tale
           not
           onely
           without
           all
           groūd
           of
           story
           ,
           but
           against
           the
           testimonie
           of
           auncients
           :
           for
           presently
           vpon
           the
           deuision
           
           of
           parishes
           ,
           it
           was
           assigned
           to
           what
           seueral
           churches
           tithes
           should
           be
           paid
           .
           Gratian
           bringeth
           a
           testimony
           out
           of
           Dionisius
           himselfe
           to
           proue
           this
           .
           
             
               Ecclesias
               singulas
            
             ,
             
             &c
             that
             is
             :
             wee
             haue
             assigned
             seuerall
             churches
             for
             seuerall
             ministers
             ,
             and
             deuided
             to
             each
             their
             parishes
             and
             church-yards
             ,
             &
             appointed
             that
             euery
             one
             should
             haue
             their
             proper
             right
             ,
             so
             that
             none
             may
             intrude
             vpon
             the
             parish
             or
             right
             of
             another
             .
             The
             same
             is
             also
             confirmed
             by
             the
             testimonie
             of
             Leo
             the
             fourth
             ,
             who
             saith
             ,
             
               de
               decimis
               &c.
            
             that
             is
             ,
             concerning
             tithes
             not
             wee
             onely
             ,
             but
             also
             those
             aunceaunts
             that
             haue
             bene
             before
             vs
             ,
             haue
             thought
             good
             that
             the
             people
             should
             pay
             them
             to
             baptismall
             Churches
             .
          
           By
           a
           baptismall
           Chuch
           is
           meant
           such
           a
           Chuch
           where
           all
           who
           dwell
           within
           the
           circuit
           of
           that
           parish
           ought
           to
           be
           baptised
           ,
           and
           it
           is
           distinguished
           by
           this
           name
           from
           Chappels
           ,
           for
           albeit
           diuerse
           Chappels
           were
           founded
           within
           the
           same
           circuit
           ,
           yet
           it
           was
           the
           ancient
           order
           that
           Baptisme
           might
           not
           bee
           celebrated
           in
           those
           Chappels
           ,
           but
           onely
           in
           the
           chiefe
           Church
           in
           that
           circuit
           .
           This
           is
           confirmed
           out
           of
           a
           councell
           of
           
             Toledo
             ,
             plures
             baptismales
          
           
           
             ecclesiae
             in
             vna
             terminatione
             esse
             non
             possunt
             ,
             sed
             vna
             tantummodo
             cum
             capellis
             suis.
          
           The
           counsel
           called
           Cabilonense
           about
           the
           yeare
           650.
           hath
           thus
           :
           
             Ecclesiae
             antiquitus
             constitutae
          
           
           
             nec
             decimis
             ,
             nec
             vlla
             possessione
             priuentur
             ,
             ita
             vt
             nouis
             oratorijs
             tribuantur
             .
          
           And
           in
           case
           a
           man
           should
           build
           a
           Church
           or
           Chappell
           within
           his
           owne
           libertie
           ,
           yet
           hee
           might
           not
           pay
           tithes
           to
           it
           ,
           but
           the
           tithes
           must
           goe
           to
           the
           auncient
           Church
           as
           in
           former
           times
           ,
           for
           so
           saith
           a
           councel
           of
           Wormes
           about
           the
           time
           of
           Charles
           the
           great
           .
           Quicunque
           
           
             voluerit
             &c.
          
           that
           is
           ,
           If
           any
           man
           will
           build
           a
           new
           Church
           within
           his
           owne
           liberty
           ,
           hee
           may
           ,
           so
           hee
           haue
           the
           consent
           of
           the
           Bishop
           in
           whose
           diocesse
           it
           is
           ,
           but
           then
           the
           Bishop
           must
           prouide
           that
           the
           auncient
           Churchs
           loose
           not
           their
           right
           and
           tithes
           ,
           by
           these
           new
           ,
           but
           the
           tithes
           are
           alwaies
           to
           be
           payed
           to
           the
           auncient
           Churches
           .
        
         
           Anastasius
           Bishop
           of
           Rome
           ,
           Ann.
           398.
           hath
           two
           testimonies
           to
           the
           same
           purpose
           ,
           
             
               Statuimus
               &c.
            
             that
             is
             ,
             we
             appoint
             
             that
             if
             any
             shall
             with-hold
             the
             tithes
             and
             offerings
             
             which
             the
             people
             are
             to
             pay
             ,
             or
             shall
             giue
             them
             from
             the
             baptismall
             Churches
             without
             the
             knowledge
             of
             the
             Bishop
             ,
             or
             of
             him
             whose
             duetie
             it
             is
             to
             looke
             thereto
             ,
             and
             will
             not
             be
             ruled
             by
             their
             counsell
             ,
             he
             be
             accursed
             and
             debarred
             from
             the
             communion
             .
          
        
         
           Now
           if
           hence
           any
           shall
           surmise
           that
           hee
           may
           by
           the
           sufferance
           of
           the
           Bishop
           doe
           this
           ,
           because
           he
           is
           commanded
           without
           his
           knowledge
           not
           to
           doe
           it
           :
           that
           is
           answered
           ,
           
             Concil
             .
             Wormac
          
           :
           that
           the
           Bishop
           himselfe
           may
           not
           giue
           that
           license
           to
           pay
           tithes
           from
           Baptismall
           Churches
           ;
           and
           in
           an
           other
           place
           it
           is
           said
           ,
           that
           if
           the
           Bishop
           should
           do
           so
           ,
           he
           should
           turne
           the
           house
           of
           God
           into
           a
           den
           of
           
           theeues
           ,
           and
           should
           therefore
           bee
           excommunicate
           without
           hope
           of
           returne
           .
           Againe
           ,
           Anastasius
           saith
           ,
           
             quidam
             laici
             qui
             vel
             in
             proprijs
             ,
             vel
             in
             beneficijs
             suas
             habent
             basilicas
             ,
             contempta
          
           
           
             Episcopi
             dispositione
             ,
             non
             ad
             Ecclesias
             vbi
             baptismum
             &
             praedicationem
             ,
             &
             alia
             Christi
             Sacramēta
             percipiunt
             ,
             decimas
             suas
             dant
             ,
             sed
             proprijs
             Basilicis
             ,
             vel
             alijs
             Ecclesiis
             pro
             libitu
             sue
             tribuunt
             ,
             quod
             omnibus
             modis
             legi
             &
             sacris
             canonibus
             constat
             esse
             contrarium
             .
          
           The
           councell
           of
           
             Chalcedon
             Can.
          
           16.
           witnesseth
           that
           the
           country
           parish
           Churches
           were
           vnder
           the
           iurisdiction
           of
           seuerall
           Bishops
           ,
           and
           if
           a
           question
           rose
           to
           which
           Bishop
           the
           parish
           belonged
           ,
           30.
           yeares
           prescription
           was
           required
           to
           proue
           the
           right
           .
           If
           any
           citie
           should
           bee
           afterward
           renued
           by
           the
           authoritie
           of
           the
           Emperour
           ,
           then
           the
           ordination
           of
           Parishes
           should
           follow
           the
           new
           ordination
           of
           that
           citie
           .
           Thus
           were
           parish
           Churches
           vnder
           the
           gouernment
           of
           Bishops
           ,
           and
           tithes
           assigned
           to
           their
           proper
           Churches
           ,
           long
           before
           the
           councell
           of
           Lateran
           :
           that
           counsell
           prouided
           nothing
           at
           all
           in
           this
           point
           ,
           onely
           whereas
           the
           Regulars
           and
           Seculars
           were
           then
           deuising
           a
           trick
           to
           defraud
           the
           Churches
           of
           tithes
           ,
           the
           counsell
           prouided
           to
           take
           order
           to
           stop
           that
           iniustice
           ,
           for
           the
           Regulars
           and
           Seculars
           when
           they
           let
           their
           houses
           or
           farmes
           ,
           would
           couenant
           that
           the
           farmer
           should
           pay
           tithes
           to
           them
           ,
           heereby
           the
           Church
           to
           whose
           parish
           the
           farme
           belonged
           ,
           was
           defrauded
           .
           To
           redresse
           this
           abuse
           the
           counsell
           of
           
             Lateran
             ,
             Cap.
          
           56.
           ordaineth
           that
           such
           tithes
           
           should
           not
           be
           payed
           to
           the
           land-lords
           ,
           but
           to
           the
           parish
           Church
           .
           This
           is
           the
           rather
           to
           be
           noted
           ,
           because
           it
           openeth
           the
           manner
           and
           beginning
           of
           that
           wickednes
           ,
           which
           came
           in
           by
           such
           fraternities
           ,
           for
           from
           these
           beginnings
           impropriations
           came
           in
           ,
           now
           the
           counsell
           cunningly
           helped
           forward
           the
           matter
           ,
           for
           by
           taking
           away
           priuate
           authoritie
           ,
           there
           was
           a
           priuiledge
           cunningly
           thrust
           into
           the
           Popes
           hands
           ,
           and
           therefore
           this
           abuse
           was
           forbidden
           by
           the
           counsell
           ,
           because
           they
           who
           would
           doe
           it
           ,
           must
           fetch
           a
           license
           from
           the
           Pope
           ,
           for
           before
           this
           time
           began
           those
           dispensations
           as
           heereafter
           will
           bee
           shewed
           .
           Before
           wee
           proceede
           to
           the
           testimonies
           of
           succeeding
           Fathers
           ,
           one
           thing
           I
           would
           note
           concerning
           patronages
           of
           Churches
           ,
           for
           that
           is
           a
           thing
           not
           vnworthie
           of
           knowledge
           ,
           and
           pertaining
           to
           the
           question
           which
           I
           follow
           .
        
         
           The
           Church
           had
           of
           old
           ,
           euen
           from
           the
           Apostles
           times
           ,
           or
           very
           neare
           them
           ,
           lands
           and
           possessions
           ,
           which
           were
           desposed
           by
           the
           chiefe
           of
           the
           clergy
           ,
           that
           is
           ,
           Bishops
           ,
           there
           were
           also
           ,
           as
           parishes
           were
           distinguished
           ,
           some
           portions
           of
           land
           assigned
           to
           euery
           parish
           Church
           ,
           Ministers
           then
           hauing
           temporalties
           ,
           as
           now
           wee
           call
           them
           ,
           it
           could
           not
           choose
           but
           questions
           might
           arise
           concerning
           those
           possessions
           .
           Now
           when
           any
           troublesome
           question
           did
           arise
           ,
           those
           godly
           men
           in
           the
           beginning
           would
           not
           bee
           contentious
           in
           the
           law
           ,
           no
           not
           for
           their
           owne
           lands
           ,
           wherefore
           because
           they
           should
           neither
           bee
           drawen
           from
           the
           seruice
           of
           the
           Church
           through
           sutes
           ,
           nor
           yet
           loose
           their
           land
           vppon
           the
           sute
           of
           contentious
           men
           :
           there
           were
           certaine
           temporall
           men
           appointed
           eyther
           by
           godly
           kings
           ,
           whom
           
             Marsilius
             Patauinus
          
           calleth
           Legislatores
           ,
           or
           by
           such
           as
           gaue
           those
           lands
           ,
           to
           be
           Patrons
           of
           Churches
           ,
           who
           might
           be
           readie
           to
           defend
           ,
           the
           Church-rights
           ,
           that
           the
           Bishops
           and
           Pastors
           might
           with
           more
           fruit
           ,
           and
           lesse
           incumbrance
           apply
           their
           vocations
           .
        
         
           
             Marsilius
             Patauinus
          
           witnesseth
           thus
           much
           :
           Dominium
           
           
             temporaliū
             quae
             sunt
             pro
             ministrorū
             Euāgelicorū
             sustentatione
             statuta
             ,
             est
             legislatoris
             ,
             aut
             eius
             vel
             eorū
             ,
             qui
             per
             legislatorem
             ad
             hoc
             fuerint
             deputati
             ,
             vel
             per
             eos
             qui
             talia
             dederunt
             ,
             si
          
           
           
             fuerint
             singularès
             personae
             ,
             quae
             supra
             dicta
             temporalia
             dederint
             ,
             et
             ordinauerint
             ex
             bonis
             suio
             ad
             vsum
             praedictum
             .
             Qui
             sequidem
             sic
             statuti
             ad
             ecclesiasticorum
             temporalium
             defensionem
             &
             vendicationem
             ,
             vocari
             solebant
             ecclesiarum
             patroni
             .
             Nam
             antiquitus
             viri
             sancti
             atque
             perfecti
             ministri
             euāgelici
             Christum
             imitari
             volentes
             ,
             contra
             nullum
             voluerunt
             contondere
             iudicio
             .
          
           Our
           purpose
           is
           not
           to
           stay
           in
           examining
           euery
           defect
           in
           Marsilius
           ,
           whereunto
           he
           was
           carried
           by
           an
           earnest
           welwilling
           to
           the
           Emperours
           cause
           ,
           and
           an
           hatred
           against
           the
           abuses
           of
           the
           church
           as
           then
           it
           stood
           .
           Onely
           we
           note
           that
           temporall
           patrones
           were
           appointed
           by
           the
           first
           doners
           ,
           not
           to
           bestow
           church-liuings
           ,
           as
           now
           they
           doe
           ,
           but
           to
           defend
           the
           right
           of
           the
           land
           giuen
           to
           the
           church
           .
           For
           at
           the
           first
           ,
           patrones
           had
           no
           more
           right
           ,
           neither
           could
           retaine
           any
           more
           to
           thēselues
           then
           that
           which
           was
           common
           to
           all
           .
           This
           appeareth
           out
           of
           diuerse
           testimonies
           (
           which
           I
           cite
           onely
           for
           storie
           sake
           :
           for
           although
           these
           be
           not
           vndoubted
           testimonies
           ,
           yet
           vndoubtedly
           this
           vse
           may
           bee
           made
           of
           them
           )
           Whereas
           one
           Iulius
           had
           founded
           a
           church
           ,
           Gelasius
           writeth
           to
           Senectior
           Bishop
           of
           that
           dioces
           ,
           wherein
           the
           church
           was
           founded
           ,
           to
           dedicate
           
           the
           same
           .
           Prouided
           ,
           that
           first
           Iulius
           did
           resigne
           the
           donation
           :
           and
           he
           must
           know
           that
           he
           can
           retaine
           therein
           no
           right
           to
           himselfe
           ,
           
             praeter
             processionis
             aditum
             ,
             qui
             omnibus
             christianis
             dibetur
             .
          
           What
           is
           ment
           by
           
             processionis
             aditus
          
           ,
           I
           
           leaue
           to
           the
           canonists
           to
           expound
           :
           but
           by
           the
           words
           it
           seemeth
           to
           be
           a
           thing
           common
           to
           all
           christians
           .
           It
           is
           likewise
           witnessed
           ,
           that
           one
           Frigentius
           ,
           founding
           a
           Church
           ,
           retained
           no
           more
           then
           the
           former
           .
           The
           same
           is
           confirmed
           
           by
           a
           constitution
           of
           the
           fourth
           Toletan
           councell
           .
           
             Nouerint
             conditores
             basilicarum
             in
             rebus
             quas
             eisdem
             conferunt
             ,
             nullam
             se
             potestatem
             habere
             ,
             sed
             iuxtà
             canonum
             instituta
             ,
          
           
           
             sicut
             ecclesiam
             ,
             ita
             &
             dotem
             eius
             ad
             ordinationem
             episcopi
             pertinere
             .
          
           But
           in
           the
           same
           councell
           it
           is
           graunted
           ,
           that
           the
           founders
           of
           churches
           in
           their
           life
           time
           onely
           may
           nominate
           a
           minister
           to
           the
           church
           .
           Thus
           much
           concerning
           the
           beginning
           of
           patronages
           :
           where
           wee
           may
           note
           how
           far
           this
           thing
           among
           many
           is
           drawen
           by
           corruption
           frō
           
           the
           beginning
           :
           for
           patrons
           were
           first
           instituted
           for
           defence
           of
           the
           church
           rights
           from
           the
           wrong
           and
           insolences
           of
           corrupt
           and
           contentious
           men
           .
           But
           the
           rights
           of
           the
           church
           ,
           are
           at
           this
           day
           euery
           wher
           ouerthrowen
           ,
           as
           it
           were
           by
           a
           common
           conspiracie
           of
           men
           ,
           against
           the
           church
           &
           ministerie
           ,
           partly
           by
           auncient
           corruptions
           ,
           partly
           by
           latter
           .
           And
           where
           can
           the
           church
           haue
           her
           right
           ,
           for
           corrupt
           customes
           ?
           but
           doe
           the
           patrones
           stand
           in
           the
           gap
           to
           defend
           the
           church-right
           ?
           doe
           they
           not
           looke
           on
           whilst
           enery
           one
           maketh
           hast
           to
           carry
           away
           the
           spoiles
           ,
           one
           inuiting
           another
           as
           to
           a
           common
           pray
           .
           They
           will
           say
           ,
           it
           were
           to
           much
           for
           them
           to
           defend
           the
           church
           in
           this
           spoiling
           age
           :
           yet
           this
           they
           should
           doe
           from
           the
           beginning
           .
           
             Sed
             quis
             custodiat
             ipsos
             custodes
          
           ?
           but
           I
           returne
           to
           my
           storie
           .
        
         
           Wee
           haue
           shewed
           out
           of
           such
           records
           as
           are
           least
           ,
           when
           tithes
           began
           to
           be
           established
           in
           the
           church
           ,
           after
           the
           Apostles
           :
           how
           parishes
           were
           seperated
           ,
           and
           tithes
           seuerally
           assigned
           to
           each
           limitation
           ;
           that
           the
           vse
           of
           paying
           tithes
           to
           limitted
           churches
           was
           not
           a
           matter
           deuised
           by
           the
           councell
           of
           Lateran
           ,
           but
           in
           better
           vse
           ,
           and
           more
           incorrupt
           order
           before
           that
           councell
           then
           euer
           since
           :
           that
           the
           vse
           of
           patronages
           in
           the
           beginning
           was
           for
           the
           defence
           of
           the
           church-rights
           .
           Now
           we
           are
           to
           inquire
           how
           the
           succeeding
           fathers
           did
           write
           of
           tithes
           after
           they
           were
           once
           assigned
           to
           particular
           churches
           .
        
         
           Chrisostome
           teaching
           an
           husbandman
           how
           he
           may
           be
           a
           worthie
           Christian
           and
           doe
           good
           workes
           though
           hee
           build
           no
           Churches
           ,
           saith
           :
           
             quasi
             ducta
             vxore
             vel
             sponsa
             ,
             vel
             data
             virgine
             ,
             sie
             erga
             Ecclesiam
             affectus
             esto
             ,
             dotem
             ascribe
          
           
           
             illi
             ,
             ita
             benedictionis
             praedium
             multiplicabitur
             ,
             quid
             enim
             non
             erit
             illic
             bonorum
             ?
             parumne
             est
             obscero
             toreular
             benedici
             ?
             panumne
             est
             Deum
             ex
             omnibus
             fructibus
             prius
             partem
             ac
             decimas
             accipere
             ?
             ad
             pacem
             agricolarum
             hoc
             vtile
             ,
          
           and
           presently
           after
           ,
           
             preces
             illic
             perpetuae
             propter
             te
             ,
             laudes
             ac
             synaxes
             propter
             te
             ,
          
           hee
           doeth
           not
           onely
           teach
           them
           that
           they
           ought
           to
           pay
           tithes
           ,
           but
           he
           giueth
           these
           reasons
           ,
           because
           their
           seruice
           ,
           prayers
           ,
           preaching
           ,
           is
           for
           thee
           :
           and
           because
           
           this
           is
           the
           meanes
           to
           haue
           a
           plentifull
           blessing
           vpon
           the
           rest
           ,
           hee
           witnesseth
           also
           the
           same
           vse
           of
           paying
           tithes
           in
           his
           time
           ,
           by
           reproouing
           the
           abuses
           of
           Bishops
           and
           ministers
           ,
           when
           they
           seemed
           more
           carefull
           to
           receiue
           tithes
           ,
           then
           to
           procure
           the
           good
           of
           the
           people
           ,
           of
           which
           sort
           many
           were
           in
           his
           time
           ,
           and
           many
           moe
           are
           in
           our
           dayes
           :
           
             Si
             populus
             decimas
             non
             obtulerit
             ,
             murmurant
             omnes
             :
             at
             si
             peccantem
             populum
             viderint
             ,
             nemo
             murmurat
             contra
             cos
             .
          
           
           Hierom
           speaking
           in
           the
           person
           of
           a
           minister
           of
           the
           gospell
           ,
           saith
           thus
           .
           If
           I
           then
           being
           a
           part
           of
           the
           Lords
           inheritance
           ,
           take
           not
           my
           part
           among
           my
           brethren
           ,
           but
           as
           a
           Leuite
           
           and
           Priest
           ,
           liue
           of
           tithes
           ,
           hauing
           meat
           and
           raiment
           ,
           heerewithall
           I
           am
           contented
           .
           Againe
           he
           saith
           ,
           
             quod
             de
             decimis
             diximus
             ,
             quae
             olim
             dabantur
             à
             populo
             sacerdotibus
             &
          
           
           
             Leuitis
             in
             Ecclesiae
             quoque
             populis
             intelligito
             .
          
           In
           which
           place
           he
           saith
           farther
           :
           
             Ecclesiae
             populis
             praeceptum
             est
             dare
             decimas
             ,
          
           for
           proofe
           he
           alleadgeth
           S.
           
             Paul
             ,
             the
             elders
             that
             gouerne
             well
             ,
             are
             worthy
             of
             double
             honor
             ,
             especially
             they
             who
             labour
          
           
           
             most
             in
             the
             word
             and
             doctrine
             ,
          
           expounding
           honour
           ,
           maintenance
           :
           and
           vnderstanding
           that
           maintenance
           ,
           tithes
           .
           Out
           of
           which
           testimonies
           of
           Hierom
           (
           who
           is
           by
           Erasmus
           iudged
           the
           most
           learned
           of
           the
           Latine
           Fathers
           )
           it
           may
           be
           obserued
           .
        
         
           First
           ,
           that
           the
           precept
           of
           tithes
           is
           taken
           to
           bee
           part
           of
           the
           morall
           law
           ,
           and
           ought
           to
           be
           in
           no
           lesse
           force
           among
           Christians
           then
           among
           Iewes
           ,
           such
           strangers
           were
           the
           learned
           Fathers
           in
           these
           late
           deuises
           which
           now
           are
           found
           out
           ,
           that
           tithes
           should
           be
           ceremoniall
           or
           iudiciall
           ,
           for
           albeit
           these
           tearmes
           ,
           
             decimae
             debentur
             iure
             diuino
          
           ,
           were
           not
           in
           vse
           in
           those
           auncient
           times
           ,
           yet
           the
           Fathers
           expresly
           deliuered
           that
           which
           is
           aeqiualent
           ,
           that
           Christians
           are
           bound
           to
           the
           law
           of
           tithes
           aswell
           as
           Iewes
           were
           :
           that
           the
           precept
           for
           paying
           tithes
           is
           now
           to
           bee
           vnderstood
           in
           the
           Church
           
             secundum
             literam
          
           .
        
         
           Secondly
           ,
           we
           obserue
           that
           the
           reasons
           vsed
           in
           the
           new
           Testament
           by
           the
           Apostles
           doe
           truely
           in
           the
           Fathers
           iudgements
           conclude
           for
           tithes
           ,
           and
           not
           for
           the
           pretended
           competency
           ,
           which
           thing
           was
           vtterly
           vnknowne
           to
           the
           
           Fathers
           .
           Ambrose
           faith
           :
           
             Quicunque
             recognouerit
             in
             se
             quod
          
           
           
             sideliter
             non
             dederit
             decimas
             ,
             modo
             emendet
             quod
             minus
             fecit
             ,
             quid
             est
             fideliter
             dare
             ?
             nisi
             vt
             nec
             peius
             ,
             nec
             minus
             aliquando
             afferat
             de
             grano
             ,
             aut
             de
             vino
             ,
             aut
             de
             fructibus
             arborum
             ,
             aut
             de
             pecudibus
             ,
             aut
             de
             horto
             ,
             &c.
             
          
           In
           Augustins
           time
           ,
           it
           seemeth
           the
           people
           ,
           at
           least
           in
           Africa
           ,
           were
           very
           negligent
           in
           paying
           tithes
           ,
           and
           therefore
           hee
           exhorteth
           them
           very
           earnestly
           to
           that
           duetie
           ,
           
             Maiores
             nostri
             ideo
             copys
          
           
           
             omnibus
             abundabant
             ,
             quia
             Deo
             decimas
             dabant
             ,
             &
             Caensari
             censum
             reddebant
             :
             modo
             autem
             quia
             discessit
             deuotio
             Dei
             ,
             accessit
             indictio
             fisci
             :
             noluimus
             partiri
             cum
             Deo
             decimas
             ,
             modo
             autem
             totum
             tolletur
             .
          
           In
           which
           place
           he
           witnesseth
           two
           things
           .
           First
           ,
           that
           it
           was
           the
           custome
           of
           the
           Church
           long
           before
           his
           time
           to
           pay
           tithes
           .
           Secondly
           ,
           that
           this
           thing
           pleased
           God
           so
           much
           ,
           that
           hee
           blessed
           them
           who
           vsed
           it
           ,
           so
           that
           therefore
           they
           had
           abundance
           :
           and
           that
           men
           now
           in
           his
           time
           wanted
           ,
           because
           they
           were
           not
           faithfull
           in
           this
           seruice
           of
           God
           :
           and
           therefore
           preaching
           vpon
           the
           146.
           
           Psal.
           vpon
           these
           words
           ,
           
             he
             maketh
             the
             grasse
             to
             grow
             vpon
             the
             mountaines
             :
          
           he
           compareth
           the
           husband
           man
           to
           the
           mountaine
           ,
           that
           receiueth
           raine
           and
           bringeth
           forth
           grasse
           ,
           hee
           compareth
           preaching
           to
           the
           raine
           ,
           and
           tithes
           to
           grasse
           ,
           
             ecce
             mons
             es
             ,
             accipe
             pluuiā
             ,
             &
             da
             faenū
             ,
          
           and
           therefore
           a
           little
           after
           he
           saith
           
             exime
             partem
             aliquam
             reddituum
             tuorum
             ,
             decimas
             vis
             ?
             decimas
             exime
             ,
             quanquam
             parum
             sit
             ,
             dictum
             est
             enim
             quia
             Pharisaei
             decimas
             dabant
             ,
             &
             quid
             ait
             .
             Dominus
             ,
             nisi
             abundauerit
             iusticia
             vestra
             plusquā
             Scribarum
             &
             Pharisaeorum
             non
             intrabitis
             in
             regnum
             coelorum
             ,
             &
             ille
             super
             quem
             debet
             abundare
             iusticia
             tua
             ,
             decimas
             dat
             ,
             tu
             autem
             vix
             centessimam
             das
             .
          
           Where
           S.
           Augustin
           expoundeth
           the
           words
           of
           the
           Gospell
           as
           Origen
           and
           other
           Fathers
           did
           ,
           as
           no
           lesse
           belonging
           ,
           yea
           much
           more
           to
           Christians
           then
           to
           Iewes
           .
           Hee
           speaketh
           not
           doubting
           (
           as
           some
           vnderstand
           his
           words
           )
           but
           because
           the
           people
           of
           his
           country
           were
           so
           far
           from
           performing
           this
           duetie
           ,
           if
           there
           bee
           any
           doubt
           in
           his
           words
           ,
           it
           is
           onely
           in
           this
           ,
           whether
           the
           tenth
           part
           were
           not
           too
           little
           ,
           for
           so
           doth
           his
           words
           imply
           ,
           
             decimas
             vis
             ?
             decimas
             exime
             ,
             quanquam
             paris
          
           
           sit
           .
           And
           he
           whom
           thou
           must
           exceede
           in
           righteousnesse
           payeth
           tithes
           ,
           whereby
           he
           implyeth
           ,
           that
           thou
           must
           pay
           more
           ,
           for
           hee
           doth
           not
           leaue
           it
           at
           the
           peoples
           libertie
           to
           pay
           tithes
           ,
           or
           not
           to
           pay
           ,
           as
           some
           take
           it
           :
           but
           sheweth
           them
           that
           were
           so
           far
           from
           this
           duety
           ,
           that
           they
           ought
           to
           pay
           tithes
           and
           yet
           doe
           more
           then
           that
           .
           Leo
           the
           first
           ,
           liued
           in
           S.
           Augustins
           time
           ,
           but
           yonger
           ;
           Gratian
           citeth
           his
           words
           thus
           .
           
             Nullus
             decimas
             ad
             alterū
             pertinētes
             accipiat
             :
          
           not
           long
           after
           this
           ,
           the
           councell
           called
           Marisconense
           2.
           was
           held
           ,
           
           wherein
           it
           was
           thus
           decreed
           .
           
             Leges
             diuinae
             sacerdotibus
             &
             ministris
             ecclesiarū
             pro
             haereditaria
             portione
             omni
             populi
             praeceperūt
             ,
          
           
           
             decimas
             fructuū
             suorū
             sacris
             locis
             praestare
             ,
             vt
             nullo
             habere
             impediti
             ,
             spiritualibus
             possent
             vacare
             ministerijs
             :
             quas
             leges
             Christianorum
             congerics
             longis
             temporibus
             custodiuit
             intemeratas
             .
             Vnde
             statuimus
             vt
             mos
             antiquus
             reparetur
             ,
             vt
             decimas
             ecclesiasticas
             omnis
             populus
             inferat
             .
          
           This
           councell
           was
           held
           about
           the
           yeare
           of
           Christ
           :
           580.
           
           The
           testimonie
           of
           the
           fathers
           of
           this
           councel
           is
           to
           be
           obserued
           They
           witnesse
           that
           the
           ordinance
           of
           tithes
           was
           very
           auncient
           in
           the
           church
           before
           them
           :
           and
           as
           auncient
           ,
           so
           vniuersally
           receiued
           among
           Christians
           .
           They
           witnesse
           likewise
           that
           the
           right
           thereof
           is
           from
           the
           law
           of
           God.
           Before
           this
           councell
           almost
           an
           hundreth
           yeares
           ,
           was
           held
           the
           first
           councell
           of
           Orleans
           ,
           which
           affirmeth
           the
           same
           .
           After
           this
           the
           same
           truth
           was
           likewise
           cōfirmed
           by
           diuerse
           councells
           .
           
             Concil
             :
             Caebilonēs
          
           :
           2.
           cap.
           19.
           
             concil
             :
             Melens
             .
             cap.
          
           2.
           
           
             Concil
             .
             Valent.
             cap.
          
           10.
           
           
             Concil
             .
             Foreiuliens
             .
             cap.
             vlt.
             Concil
             .
             Mogunt
             :
             cap.
          
           17.
           
           
             Concil
             .
             Rothomag
          
           .
           which
           is
           thus
           cited
           by
           
             Gratian
             :
             Omnes
             decimae
             terrae
             ,
             siue
             de
             frugibus
             ,
             siue
             de
             pomis
             arborum
             ,
             domini
             sunt
             ,
             &
             illi
             sanctificantur
             Ones
             ,
             boues
             ,
             &
          
           
           
             caprae
             quae
             sub
             virga
             pastoris
             transeunt
             ,
             quioquid
             decimae
             euenor
             it
             sanctificabitur
             Domino
             .
          
           The
           Fathers
           of
           this
           councell
           show
           that
           they
           vnderstood
           the
           precept
           of
           tithes
           Leuit
           .
           27.
           literally
           ,
           no
           otherwise
           to
           be
           vnderstoode
           for
           Iewes
           then
           Christians
           .
           
             Concil
             .
             Triburiens
             .
             cap.
          
           13.
           and
           14.
           saith
           thus
           :
           
             quid
             si
             dicerit
             Dominiss
             ,
             nempe
             meus
             es
             ô
             homo
             ,
             mea
             est
             terra
             quam
             colis
             ,
             mea
             semina
             q●●
             spargis
             ,
             mea
             animalia
             quae
             fatigas
             ,
             meus
             est
             solis
             ardor
             :
             &
             quum
             omnia
             mea
             sint
             ,
          
           
           
             tu
             qui
             manus
             accomodas
             solum
             decimam
             merebaris
             ,
             sed
             seruo
             tibi
             nouem
             ,
             da
             mihi
             decimam
             ,
             si
             non
             dederis
             decimā
             auferam
             nouem
             ,
             si
             dederis
             mihi
             decimam
             multiplicabo
             nouem
             .
             Si
             ergo
             querat
             aliquis
             cur
             decimae
             dantur
             ,
             sciat
             quod
             ideo
             dandae
             sunt
             ,
             vt
             hac
             deuotione
             Deus
             placatus
             ,
             largiùs
             praestet
             quae
             necessaria
             sunt
             ,
             &
             vt
             ministri
             Ecclesiae
             exinde
             releuati
             ,
             liberiores
             fiant
             ad
             spiritualis
             exercitij
             explecionem
             .
             Gregory
          
           the
           first
           saith
           thus
           :
           
             sicut
             offerre
             in
             lege
             iubemini
             ,
             fratres
          
           
           
             charissimi
             ,
             decimas
             rerum
             ,
             it
             a
             ei
             offerre
             contendite
             decimas
             dierum
             ,
          
           where
           Gregory
           expresly
           applyeth
           the
           precept
           of
           tithes
           written
           in
           the
           law
           to
           Christians
           ,
           teaching
           that
           christians
           in
           the
           law
           were
           commaunded
           to
           pay
           tithes
           .
           Beda
           in
           his
           booke
           called
           Scintillae
           proueth
           tithes
           due
           by
           Scriptures
           and
           Fathers
           ,
           he
           citeth
           out
           of
           
             Augustin
             :
             decimae
             ex
             debito
             requiruntur
             ,
             &
             qui
             eas
             dare
             noluerit
             ,
             res
             alienas
             inuadit
             .
          
           And
           againe
           :
           
             haec
             est
             Domini
             iustissima
             consuetudo
             ,
             vt
             si
             tu
             illi
             decimam
             non
             dederis
             ,
             tu
             ad
             decimam
             reuoceris
             :
          
           And
           many
           other
           testimonies
           .
        
         
           
             Caesarius
             Arelatens
             .
             Episc
          
           :
           saith
           ,
           
             decimae
             non
             sunt
             nostrae
             ,
             sed
          
           
           
             Ecclesiae
             .
             Walafridus
             Strabo
          
           saith
           ,
           
             decimas
             Deo
             &
             sacerdotibus
             eius
             dandas
             ,
             Abraham
             factis
             ,
             Iacob
             promissis
             insinuat
             ,
          
           
           
             deinde
             lex
             statuit
             ,
             &
             omnes
             doctores
             sancti
             commemorant
             .
             Leo
          
           the
           fourth
           ,
           about
           the
           yeare
           of
           Christ
           ,
           840.
           is
           thus
           cited
           by
           
             Gracian
             ,
             de
             decimis
             iusto
             ordine
             ,
             non
             tantum
             nobis
             ,
             sed
             etiam
             maioribus
             visum
             est
             a
             plebibus
             tantum
             vbi
             sacrosancta
          
           
           
             baptismata
             dantur
             ,
             debere
             dari
          
           .
           About
           this
           time
           and
           after
           it
           ,
           tithes
           were
           established
           by
           constitutions
           of
           Princes
           ,
           as
           by
           Charles
           the
           great
           ,
           and
           other
           .
           Some
           learned
           men
           haue
           thought
           ,
           because
           some
           Princes
           haue
           made
           constitutions
           for
           tithes
           to
           bee
           payed
           to
           the
           Church
           :
           that
           therefore
           tithes
           are
           held
           by
           no
           other
           right
           then
           Princes
           constitutions
           .
           But
           before
           this
           time
           tithes
           were
           alwaies
           held
           by
           the
           lawes
           of
           God
           ,
           and
           not
           of
           Princes
           .
           I
           graunt
           if
           Princes
           were
           so
           vngodly
           ,
           as
           they
           were
           in
           the
           time
           of
           the
           Apostles
           ,
           that
           they
           would
           not
           yeeld
           to
           Gods
           ordinance
           heerein
           ,
           but
           would
           resist
           the
           same
           :
           then
           could
           not
           tithes
           be
           payed
           ,
           as
           in
           the
           Apostles
           times
           for
           that
           cause
           they
           were
           not
           ,
           but
           the
           right
           ceaseth
           not
           ,
           and
           as
           wicked
           Princes
           cannot
           
           take
           away
           the
           right
           by
           stopping
           the
           practise
           :
           so
           godly
           Princes
           cannot
           make
           a
           right
           ,
           but
           onely
           confirme
           it
           ,
           when
           by
           their
           good
           lawes
           they
           yeeld
           to
           Gods
           ordinance
           .
           Though
           Ezekias
           by
           a
           Godly
           law
           command
           the
           keeping
           of
           the
           Passeouer
           :
           yet
           the
           Passeouer
           may
           not
           therefore
           
           be
           called
           the
           constitution
           of
           Ezekias
           .
           It
           is
           the
           more
           to
           be
           maruailed
           ,
           that
           men
           of
           learning
           are
           so
           hasty
           in
           concluding
           that
           tithes
           are
           nothing
           but
           princes
           constitutions
           ,
           because
           they
           finde
           them
           confirmed
           by
           some
           few
           princes
           .
           After
           this
           time
           the
           Church
           succeding
           ,
           agreed
           with
           the
           former
           Churches
           in
           this
           opinion
           ,
           as
           appeareth
           by
           the
           testimonies
           recorded
           .
           
             Auent
             :
             lib.
          
           3.
           
           
             Anual
             .
             Synod
             .
             Arelat
          
           :
           4
           cap
           9.
           
           
             Synod
             .
             Anglic.
             cap.
          
           17.
           in
           which
           place
           it
           is
           testified
           ,
           that
           tithes
           ought
           to
           bee
           payed
           ,
           as
           it
           is
           commanded
           in
           the
           law
           ,
           they
           testifie
           also
           that
           no
           man
           can
           giue
           acceptable
           almes
           of
           the
           rest
           ,
           vnlesse
           first
           he
           separate
           the
           tenth
           to
           the
           Lord
           ,
           which
           he
           hath
           appointed
           for
           himselfe
           from
           the
           beginning
           ,
           they
           testifie
           farther
           ,
           that
           many
           grudging
           to
           pay
           the
           tenth
           part
           ,
           are
           therefore
           often
           themselues
           brought
           to
           atenth
           part
           :
           the
           same
           is
           confirmed
           by
           
             Rabanus
             Maurus
             ,
             in
             Num.
             lib.
          
           2.
           ca.
           22.
           
           &
           23.
           
           
             Leges
             Boiorum
             apud
             Auent
             .
             lib.
          
           3.
           
           Gregory
           .
           2.
           
             apud
             Auent
             .
             lib.
          
           3.
           
           
             Concil
             .
             Warm
             .
             caus
          
           .
           16.
           q.
           1.
           
           Nicolaus
           1.
           (
           about
           the
           yeare
           of
           Christ
           858.
           )
           caus
           .
           16.
           qu.
           2.
           
        
         
           And
           thus
           in
           the
           story
           of
           tithes
           wee
           are
           come
           to
           those
           timees
           wherein
           the
           change
           began
           ,
           for
           all
           this
           while
           there
           was
           no
           change
           thought
           of
           in
           this
           question
           .
           After
           this
           ,
           began
           those
           late
           deuises
           wher
           of
           we
           spake
           before
           ,
           for
           now
           the
           Pope
           being
           growen
           to
           such
           an
           incorrigle
           pride
           and
           liberty
           ,
           that
           he
           would
           do
           al
           things
           after
           his
           owne
           pleasure
           ,
           no
           Prince
           or
           Emperour
           being
           able
           to
           bring
           him
           into
           order
           ,
           began
           by
           his
           al-oppressing
           power
           to
           change
           this
           ordinance
           of
           tithes
           ,
           which
           from
           the
           beginning
           remained
           vntouched
           till
           now
           ,
           for
           after
           it
           was
           once
           found
           out
           ,
           that
           all
           things
           holy
           &
           profane
           ,
           were
           ready
           marchandise
           for
           them
           that
           brought
           most
           :
           then
           came
           in
           exemptions
           first
           ,
           and
           afterward
           impropriations
           ,
           transfering
           tithes
           from
           one
           to
           an
           other
           :
           when
           exemptions
           first
           came
           in
           ,
           I
           cannot
           certainely
           
           define
           .
           In
           the
           schisme
           between
           two
           Popes
           Alexander
           the
           third
           ,
           and
           Victor
           the
           fourth
           ,
           Alexander
           preuailed
           by
           force
           &
           perfidiousnes
           ,
           as
           they
           speake
           who
           write
           thereof
           ,
           of
           him
           it
           is
           testified
           :
           
             Cistercienses
             ,
             Hospitalarios
             ,
             &
             Templarios
             decimarum
             solutione
             exemit
             ,
          
           before
           that
           time
           
           Iohn
           xv
           .
           gaue
           the
           like
           priuiledge
           to
           Saint
           Benets
           Monks
           at
           Casinum
           as
           witnesseth
           
             Leo
             Marsican
             :
             Hostiensis
             Episcop
             .
             Lib.
          
           2.
           cap.
           1.
           
             histor
             .
             Casinensis
             monasterij
          
           ,
           in
           these
           words
           .
           
             hoc
             vltra
             Iohannem
             duodecimum
             ,
             &c.
             in
             suo
             priuilegio
             autoritate
             Apostolica
             addidit
             ,
             nulli
             Episcopo
             licere
             ab
             vllo
             ex
             populis
             monasterio
             subiectis
             ,
             vel
             a
             quibuslibet
             vbique
             terrarum
             ad
             se
             pertinentibus
             Ecclesijs
             ,
             decimas
             viuorum
             seu
             oblationes
             defunctorum
             qualibet
             occasione
             percipere
             .
          
           This
           Iohn
           was
           Pope
           Ann.
           990.
           
        
         
           After
           this
           the
           marchandise
           of
           exempting
           and
           appropriating
           was
           well
           followed
           :
           this
           new
           practise
           of
           Popes
           against
           the
           auncient
           ordinance
           of
           God
           was
           first
           maintained
           by
           the
           wit
           of
           
             Alexander
             de
             Hales
          
           ,
           and
           after
           by
           Thomas
           of
           Aquine
           as
           we
           haue
           shewed
           .
           Their
           deuise
           is
           that
           tithes
           are
           iudicials
           :
           they
           framed
           new
           distinctions
           to
           coulour
           the
           Popes
           vsurpation
           ,
           after
           he
           had
           first
           by
           impropriations
           broken
           the
           ordinance
           of
           God
           ,
           and
           put
           tithes
           away
           from
           the
           teachers
           ,
           which
           from
           the
           beginning
           of
           the
           world
           till
           these
           times
           ,
           had
           not
           beene
           done
           before
           .
           All
           the
           schole-men
           in
           a
           manner
           follow
           these
           two
           in
           this
           question
           :
           who
           with
           their
           vnfruitfull
           disputations
           darkning
           the
           church
           ,
           as
           they
           carried
           many
           parts
           of
           the
           holy
           truth
           into
           bondage
           ,
           so
           it
           is
           not
           much
           to
           bee
           maruailed
           if
           this
           truth
           of
           tithes
           found
           among
           them
           the
           same
           intertainment
           ,
           which
           other
           parts
           of
           the
           truth
           of
           greater
           importance
           did
           finde
           .
           After
           this
           time
           the
           right
           of
           tithes
           seemed
           to
           lie
           buried
           by
           the
           Popes
           vsurpation
           ,
           without
           great
           resistance
           :
           yet
           some
           were
           found
           though
           few
           ,
           who
           against
           the
           flattery
           of
           schole-men
           ,
           preserued
           the
           truth
           of
           this
           question
           .
           
             Nicolaus
             Lyra
          
           ,
           albeit
           carried
           into
           some
           superstitions
           by
           the
           streame
           of
           those
           times
           ,
           yet
           taught
           this
           point
           not
           after
           the
           late
           schole-men
           ,
           but
           after
           the
           auncient
           fathers
           .
           So
           did
           Strabus
           an
           Anglosaxon
           the
           author
           of
           the
           
           ordinary
           glosse
           .
           
             Iohannes
             Semeca
          
           ,
           author
           of
           the
           glosse
           vpon
           Gratians
           decrees
           ,
           did
           withstand
           Pope
           Clement
           the
           fourth
           ,
           exacting
           tithes
           through
           Germany
           ,
           which
           thing
           Semeca
           tooke
           to
           be
           vnlawfull
           ,
           and
           was
           therefore
           excommunicate
           by
           the
           Pope
           ,
           and
           put
           from
           the
           place
           of
           gouernment
           ,
           which
           he
           held
           at
           Halberstade
           .
           Against
           which
           iniustice
           ,
           Semeca
           appealed
           to
           a
           councell
           ,
           and
           had
           many
           great
           men
           fauoring
           his
           cause
           .
           Whilst
           the
           contention
           grew
           hot
           betwene
           them
           ,
           the
           death
           of
           them
           both
           ended
           the
           quarrell
           :
           the
           storie
           is
           in
           Krantzius
           .
           And
           thus
           the
           Pope
           oppressing
           all
           with
           his
           greatnesse
           ,
           making
           open
           sale
           of
           tithes
           ,
           instituting
           impropriations
           ,
           laid
           wast
           the
           Churches
           euery
           where
           .
           And
           in
           this
           sort
           they
           stood
           vntill
           the
           time
           of
           reformation
           began
           by
           the
           blessed
           labours
           of
           them
           whom
           God
           raised
           vp
           for
           that
           seruice
           .
           After
           which
           time
           the
           opinion
           that
           tithes
           were
           ceremonials
           was
           first
           deuised
           .
        
      
       
         
         
           CHAP.
           VI.
           
        
         
           
             The
             obiections
             answered
             ,
             and
             the
             point
             in
             question
             confirmed
             .
          
        
         
           THus
           far
           haue
           wee
           followed
           the
           story
           of
           Tithes
           from
           the
           beginning
           ,
           though
           not
           so
           exactly
           as
           might
           be
           wished
           ,
           yet
           so
           as
           serueth
           sufficiently
           to
           shew
           how
           the
           right
           of
           tithes
           haue
           stood
           :
           that
           they
           were
           alwaies
           due
           to
           the
           teachers
           of
           the
           Church
           ,
           before
           the
           law
           ,
           vnder
           the
           law
           ,
           and
           in
           the
           time
           of
           grace
           .
           And
           this
           is
           sufficient
           to
           shew
           that
           this
           thing
           belongeth
           to
           the
           morall
           law
           ,
           and
           so
           to
           the
           law
           of
           nature
           .
           For
           that
           which
           alwaies
           remaineth
           the
           same
           in
           all
           ages
           of
           the
           church
           ,
           doth
           surely
           belong
           to
           the
           moral
           law
           .
           Thus
           haue
           tithes
           alwaies
           stood
           the
           same
           in
           all
           ages
           of
           the
           church
           ,
           vntil
           late
           corruptions
           breaking
           in
           like
           a
           flud
           ,
           haue
           taken
           away
           the
           knowledge
           and
           right
           difference
           of
           things
           .
           But
           if
           a
           man
           with
           iudgement
           think
           of
           the
           matter
           ,
           he
           will
           confesse
           that
           late
           vpstarts
           opinions
           ,
           especially
           such
           as
           are
           maintained
           neither
           by
           scriptures
           ,
           auncient
           fathers
           ,
           nor
           reasons
           (
           for
           they
           who
           hould
           tithes
           from
           the
           church
           haue
           no
           other
           argument
           then
           such
           as
           moued
           the
           Pope
           to
           take
           them
           away
           ,
           might
           ,
           and
           vsurpation
           ,
           and
           that
           most
           pleasing
           reason
           of
           gaine
           )
           A
           man
           I
           say
           of
           iudgement
           
           and
           indifferencie
           must
           needes
           yeeld
           that
           these
           later
           opinions
           ought
           not
           to
           prescribe
           against
           so
           auncient
           a
           truth
           .
        
         
           Now
           least
           any
           scruple
           might
           remaine
           ,
           wee
           purpose
           last
           of
           all
           to
           consider
           the
           obiections
           moued
           against
           our
           conclusion
           .
           Bellarmine
           passeth
           somewhat
           hastily
           by
           it
           ,
           and
           maketh
           but
           one
           obiection
           ,
           but
           
             Alphonsus
             Tostales
          
           Bishop
           of
           Abula
           doth
           insist
           in
           the
           question
           and
           seeketh
           to
           breed
           more
           trouble
           .
           First
           hee
           would
           prooue
           that
           tithes
           belong
           not
           to
           the
           law
           of
           nature
           .
           Secondly
           ,
           not
           to
           the
           morall
           law
           .
        
         
           And
           first
           he
           obiecteth
           thus
           :
           God
           did
           institute
           in
           the
           olde
           Testament
           ,
           that
           tithes
           should
           be
           payed
           ,
           therefore
           
           this
           is
           not
           pertaining
           to
           the
           law
           of
           nature
           :
           the
           reason
           is
           ,
           that
           which
           is
           naturall
           is
           not
           instituted
           by
           a
           law
           ,
           for
           vnto
           such
           things
           the
           bond
           of
           nature
           sufficeth
           :
           we
           answere
           ,
           we
           finde
           many
           things
           instituted
           in
           the
           law
           ,
           which
           out
           of
           question
           belong
           to
           the
           law
           of
           nature
           ,
           as
           the
           whole
           decalog
           .
           Abulensis
           reasoneth
           against
           this
           answere
           thus
           :
           things
           pertaining
           to
           the
           law
           of
           nature
           ,
           are
           not
           put
           among
           other
           precepts
           ,
           but
           onely
           they
           are
           contained
           in
           the
           decalog
           ,
           tithes
           are
           put
           with
           others
           .
           I
           answere
           to
           this
           last
           obiection
           ,
           and
           to
           the
           former
           thus
           :
           tithes
           haue
           two
           respects
           .
        
         
           First
           ,
           if
           wee
           respect
           the
           generall
           ordinance
           of
           tithes
           ,
           they
           were
           not
           instituted
           in
           the
           law
           ,
           for
           this
           ordinance
           was
           before
           the
           law
           ,
           and
           so
           tithes
           were
           alwaies
           the
           Lords
           ,
           as
           wee
           haue
           shewed
           .
           Secondly
           ,
           if
           wee
           respect
           the
           particular
           assignation
           of
           tithes
           to
           the
           Leuites
           ,
           this
           is
           all
           which
           was
           instituted
           in
           the
           law
           .
           Now
           this
           Leuiticall
           assignation
           is
           put
           with
           other
           precepts
           ,
           but
           the
           generall
           ordinance
           of
           tithes
           is
           included
           in
           the
           decalog
           .
           The
           parts
           of
           this
           distinction
           we
           haue
           proued
           ,
           wherefore
           all
           that
           Abulensis
           can
           proue
           by
           this
           argument
           ,
           is
           onely
           this
           ,
           that
           the
           Leuiticall
           assignation
           was
           not
           belonging
           to
           the
           law
           of
           nature
           ,
           which
           we
           yeeld
           .
           Againe
           ,
           where
           he
           saith
           ,
           nothing
           belonging
           to
           the
           law
           of
           nature
           is
           set
           among
           other
           preceps
           ,
           this
           is
           false
           :
           for
           those
           things
           which
           are
           included
           in
           the
           decalog
           ,
           are
           often
           repeated
           among
           other
           precepts
           ,
           therefore
           idolatry
           ,
           whordome
           ,
           and
           such
           like
           are
           forbidden
           ,
           not
           onely
           
           in
           the
           decalog
           ,
           but
           among
           other
           precepts
           :
           vsury
           is
           against
           the
           law
           of
           nature
           ,
           as
           naturall
           men
           haue
           witnessed
           ,
           yet
           it
           is
           set
           among
           other
           precepts
           ,
           and
           the
           Prophet
           Ezekiel
           sheweth
           that
           all
           these
           ,
           vsury
           ,
           idolatry
           ,
           whordome
           ,
           &c.
           are
           the
           breaches
           of
           the
           morall
           law
           ,
           Ezek.
           18.
           therefore
           those
           things
           that
           beelong
           to
           the
           law
           of
           nature
           are
           set
           among
           other
           precepts
           .
           To
           that
           obiection
           which
           Abulensis
           draweth
           from
           Iacobs
           vow
           ,
           we
           haue
           answered
           before
           .
        
         
           Farther
           he
           obiecteth
           thus
           :
           If
           they
           were
           of
           the
           law
           of
           nature
           ,
           then
           should
           all
           nations
           be
           bound
           thereto
           ,
           to
           this
           wee
           haue
           answeared
           before
           ,
           shewing
           that
           all
           Christians
           haue
           thought
           themselues
           bound
           thereto
           ,
           and
           that
           euen
           heathen
           men
           haue
           thought
           no
           lesse
           .
        
         
           Another
           obiection
           is
           :
           If
           they
           belong
           to
           the
           law
           of
           nature
           ,
           then
           should
           they
           be
           due
           to
           Gods
           ministers
           ;
           and
           yet
           in
           the
           old
           Testament
           tithes
           were
           not
           giuen
           ,
           nor
           any
           part
           of
           them
           ,
           to
           the
           priests
           ,
           which
           were
           gods
           chiefe
           ministers
           ,
           but
           onely
           to
           the
           Leuites
           which
           were
           ministers
           of
           lesse
           place
           .
           I
           aunswere
           :
           where
           as
           Abulensis
           saith
           ,
           the
           priests
           had
           no
           tithes
           ,
           which
           saying
           he
           often
           repeateth
           ;
           we
           think
           it
           enough
           to
           aunswere
           him
           with
           the
           authoritie
           of
           other
           .
           Lyra
           a
           Iew
           borne
           and
           more
           skilfull
           in
           the
           auncient
           affaires
           of
           the
           Iewes
           ,
           then
           Abulensis
           ,
           vpon
           the
           7.
           
           Heb.
           saith
           thus
           :
           
             Leuitae
             generaliter
             recipiebant
             decimas
             a
             reliquo
             populo
             .
             Inter
             Leuitas
             autem
             illi
             qui
             erant
             maiores
             illius
             tribus
             ,
             videlicet
             sacerdotes
             summi
             filij
             ▪
             Aaron
             ,
             non
             solum
             accipiebant
             decimam
             à
             populo
             ,
             sed
             etiam
             de
             parte
             Leuitarum
             recipiebant
             ,
             quae
             vocabatur
             decima
             decimae
             Num
             :
          
           18.
           
           This
           testimonie
           spoileth
           his
           argument
           .
           Hierom
           also
           witnesseth
           asmuch
           ,
           in
           Malach.
           3.
           
           Againe
           ,
           in
           the
           language
           of
           the
           fathers
           ,
           this
           word
           Leuites
           vnder
           the
           gospell
           is
           alwaies
           vsed
           for
           a
           preaching
           minister
           .
           Whereby
           they
           signified
           that
           tithes
           were
           due
           to
           labouring
           ministers
           .
           Bishops
           were
           otherwise
           prouided
           for
           :
           albeit
           in
           the
           beginning
           Bishops
           had
           the
           distributing
           of
           such
           things
           among
           the
           ministers
           .
           He
           obiecteth
           farther
           .
           When
           GOD
           disposed
           of
           tithes
           Num.
           18.
           
           He
           saith
           :
           
             I
             haue
             giuen
             the
             tithes
             to
             the
             children
             of
             Leui
             ,
             for
             their
             seruice
             at
             the
             tabernacle
             ,
             &c.
             
          
        
         
         
           Wherein
           is
           meant
           ,
           that
           he
           gaue
           this
           possession
           but
           of
           late
           to
           the
           Leuits
           :
           and
           therefore
           commanded
           them
           to
           possesse
           nothing
           among
           their
           brethren
           (
           thus
           much
           we
           graūt
           ,
           what
           is
           the
           conclusion
           ?
           )
           now
           if
           tithes
           were
           due
           by
           the
           law
           of
           nature
           ,
           then
           would
           not
           God
           take
           from
           them
           the
           right
           of
           possessing
           the
           land
           among
           the
           Israelites
           .
           Wee
           aunswere
           :
           this
           last
           inference
           is
           deuided
           ,
           ther
           is
           no
           proofe
           brought
           for
           it
           ,
           neither
           is
           there
           any
           affinitie
           betweene
           the
           antecedent
           and
           consequent
           :
           For
           GOD
           may
           command
           the
           Leuites
           to
           possesse
           no
           lands
           (
           other
           then
           was
           assigned
           to
           them
           ,
           which
           was
           a
           large
           portion
           )
           because
           no
           worldly
           businesse
           should
           call
           them
           away
           from
           the
           seruice
           of
           GOD
           ,
           and
           because
           the
           ministers
           of
           the
           gospell
           might
           bee
           instructed
           ,
           not
           to
           intangle
           themselues
           with
           the
           affaires
           of
           this
           world
           to
           much
           ,
           in
           which
           sense
           the
           Apostle
           giueth
           that
           instruction
           to
           
             Timothie
             :
             no
             man
             that
             warreth
             doth
             intangle
             himselfe
             with
             the
             affaires
             of
             this
             life
             ,
             beecause
             hee
             would
             please
             him
             that
             hath
             cosen
             him
          
           
           
             to
             bee
             a
             souldier
          
           :
           and
           yet
           the
           generall
           right
           of
           tithes
           may
           belong
           to
           the
           law
           of
           nature
           for
           all
           this
           .
           But
           admitting
           the
           conclusion
           ,
           we
           say
           it
           concludeth
           onely
           of
           the
           Leuiticall
           assignation
           ,
           not
           of
           the
           generall
           ordinance
           .
           Another
           obiection
           is
           .
           The
           Leuites
           by
           the
           law
           of
           nature
           were
           not
           dedicated
           to
           the
           seruice
           of
           the
           Tabernacle
           ,
           therefore
           the
           tenth
           was
           not
           determinable
           by
           nature
           .
           We
           answere
           :
           The
           dedication
           of
           the
           Leuites
           to
           the
           seruice
           of
           the
           Tabernacle
           was
           ceremoniall
           .
           That
           therefore
           tithes
           should
           be
           ceremonial
           ,
           the
           consequence
           houldeth
           not
           :
           no
           not
           so
           much
           as
           to
           proue
           the
           Leuiticall
           assignation
           ceremoniall
           .
           It
           proueth
           that
           assignation
           onely
           temporary
           not
           perpetuall
           :
           For
           it
           is
           to
           last
           no
           longer
           then
           the
           seruice
           of
           the
           Leuites
           .
           This
           is
           all
           that
           can
           be
           truely
           inferred
           .
        
         
           Another
           obiection
           is
           thus
           :
           That
           thing
           is
           onely
           pertayning
           to
           the
           law
           of
           nature
           ,
           whose
           bond
           and
           duety
           may
           bee
           determined
           by
           naturall
           reason
           ,
           but
           naturall
           reason
           doth
           not
           determine
           numbers
           ,
           for
           there
           can
           no
           naturall
           reason
           bee
           brought
           ,
           why
           rather
           the
           tenth
           part
           then
           more
           or
           lesse
           should
           bee
           payed
           .
           Wee
           answere
           by
           distinguishing
           
           both
           lawes
           naturall
           and
           morall
           .
           If
           wee
           vnderstand
           the
           law
           of
           nature
           to
           reach
           as
           farre
           as
           the
           morall
           law
           in
           his
           largest
           sence
           ,
           (
           as
           Abulensis
           vnderstandeth
           it
           )
           then
           tithes
           belong
           to
           the
           law
           of
           nature
           ,
           euen
           as
           doth
           the
           sanctifieng
           of
           a
           seauenth
           day
           to
           God
           ,
           and
           naturall
           reason
           doth
           aswel
           determine
           the
           tenth
           in
           number
           as
           the
           seauenth
           in
           number
           .
           And
           because
           Abulensis
           taketh
           naturall
           in
           this
           sence
           ,
           (
           for
           in
           Leuit.
           cap.
           1.
           qu.
           1.
           he
           saith
           :
           
             Moralia
             praecepta
             naturalia
             sunt
          
           )
           therefore
           in
           answering
           whensoeuer
           I
           admit
           tithes
           to
           belong
           to
           the
           law
           of
           nature
           ,
           I
           would
           bee
           vnderstood
           to
           speake
           in
           this
           sence
           .
           But
           if
           wee
           take
           the
           law
           of
           nature
           ,
           for
           that
           which
           floweth
           from
           naturall
           principles
           and
           is
           manifested
           to
           the
           naturall
           man
           by
           naturall
           meanes
           :
           so
           wee
           graunt
           tithes
           not
           naturall
           .
           We
           may
           also
           distinguish
           things
           morall
           ,
           for
           either
           they
           are
           morall
           by
           diuine
           institution
           ,
           or
           by
           nature
           :
           things
           morall
           by
           nature
           are
           those
           that
           belong
           to
           the
           law
           of
           nature
           ,
           in
           which
           sence
           the
           morall
           law
           and
           naturall
           law
           is
           all
           one
           .
        
         
           But
           morall
           by
           institution
           are
           all
           things
           beelonging
           to
           the
           true
           worship
           of
           God
           ;
           which
           things
           as
           they
           come
           not
           from
           the
           principles
           of
           nature
           ,
           so
           they
           are
           not
           knowen
           to
           the
           naturall
           man.
           Among
           these
           things
           are
           a
           sanctifieng
           of
           a
           seauenth
           day
           by
           God
           ,
           and
           sanctifieng
           of
           tithes
           to
           God
           :
           which
           things
           are
           morall
           by
           diuine
           institution
           ,
           and
           so
           naturall
           by
           a
           secondarie
           declaration
           after
           ,
           and
           vpon
           the
           law
           of
           nature
           ,
           and
           in
           that
           sence
           reduced
           to
           the
           law
           of
           nature
           ,
           as
           all
           things
           that
           are
           reueiled
           in
           the
           true
           worship
           of
           God
           ,
           being
           morall
           ,
           not
           by
           nature
           but
           by
           diuine
           institution
           .
        
         
           Another
           obiection
           is
           :
           If
           it
           were
           morall
           ,
           then
           must
           it
           remaine
           as
           it
           then
           stood
           ,
           but
           then
           it
           stood
           so
           ,
           as
           to
           bee
           payed
           to
           the
           Leuits
           ,
           not
           to
           the
           Priests
           ,
           therefore
           it
           should
           not
           now
           bee
           payed
           to
           the
           Priests
           ,
           yet
           now
           it
           is
           payed
           to
           the
           Priests
           ,
           wee
           aunswere
           ,
           this
           is
           a
           fallacy
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           the
           ambiguitie
           is
           in
           this
           word
           Priest.
           They
           are
           not
           now
           giuen
           to
           such
           Priests
           as
           then
           were
           ,
           but
           they
           are
           now
           giuen
           to
           the
           labouring
           ministers
           :
           who
           albeit
           in
           the
           time
           of
           Abulensis
           were
           commonly
           called
           priests
           ,
           and
           
           (
           the
           word
           being
           vnderstood
           aright
           )
           may
           iustly
           be
           so
           called
           :
           yet
           in
           truth
           they
           answere
           not
           to
           the
           Priests
           of
           the
           old
           Testaments
           ,
           but
           to
           the
           Leuites
           ,
           as
           we
           haue
           shewed
           .
           Againe
           ,
           we
           haue
           proued
           out
           of
           Lyra
           and
           Hierom
           ,
           that
           euen
           then
           also
           they
           were
           giuen
           to
           the
           Priests
           .
        
         
           An
           other
           obiection
           is
           :
           tithes
           were
           the
           Leuites
           right
           for
           their
           seruice
           :
           but
           there
           was
           no
           more
           reason
           to
           giue
           tithes
           to
           Leuites
           ,
           then
           to
           Priests
           :
           this
           is
           answered
           ,
           it
           resteth
           vpon
           those
           grounds
           ,
           that
           no
           tithes
           were
           then
           giuen
           to
           Priests
           ,
           which
           is
           vntrue
           ,
           and
           that
           tithes
           were
           assigned
           to
           the
           Leuites
           which
           speaketh
           onely
           of
           the
           assignation
           ,
           and
           not
           of
           the
           generall
           ordinance
           .
        
         
           Another
           obiection
           is
           :
           the
           seruice
           of
           the
           Leuites
           was
           a
           greater
           thing
           ,
           then
           that
           which
           was
           giuen
           for
           their
           seruice
           :
           but
           the
           seruice
           it selfe
           ceaseth
           ,
           therefore
           all
           the
           Leuites
           right
           ought
           to
           cease
           :
           we
           answere
           ,
           we
           admit
           the
           conclusion
           .
           All
           the
           Leuites
           right
           ceaseth
           ,
           that
           is
           that
           Leuiticall
           assignation
           ,
           but
           the
           perpetuall
           ordinance
           of
           tithes
           ,
           as
           it
           was
           before
           Leuy
           can
           not
           be
           taken
           away
           by
           the
           particular
           assignation
           .
        
         
           Another
           obiection
           he
           frameth
           thus
           :
           If
           it
           were
           naturall
           ,
           then
           it
           could
           not
           bee
           changed
           nor
           altered
           by
           any
           dispensation
           :
           wee
           answere
           ,
           
             hoc
             illud
             est
          
           .
           This
           is
           the
           great
           obiection
           that
           carried
           Abulensis
           ,
           and
           all
           the
           rest
           to
           deuise
           these
           quirks
           and
           subtilties
           against
           tithes
           ,
           wee
           can
           easily
           answere
           ,
           that
           the
           Popes
           dispensation
           heerein
           was
           vnlawfull
           and
           impious
           ,
           but
           all
           meanes
           must
           bee
           attempted
           that
           mans
           wit
           can
           deuise
           ,
           beefore
           the
           Popes
           high
           crowne
           bee
           touched
           .
           This
           is
           the
           obiecton
           which
           onely
           was
           thought
           vnanswerable
           ,
           all
           the
           rest
           are
           but
           brought
           to
           fill
           vp
           a
           number
           ,
           as
           doing
           their
           seruice
           to
           this
           :
           now
           this
           reason
           is
           with
           vs
           of
           no
           strength
           ,
           what
           accompt
           soeuer
           the
           Papists
           make
           of
           it
           ,
           and
           euen
           among
           them
           ,
           there
           are
           diuerse
           which
           doubt
           not
           but
           that
           the
           Pope
           doth
           dispense
           with
           some
           things
           euen
           against
           the
           law
           of
           nature
           ,
           as
           appeareth
           by
           those
           cases
           ,
           which
           are
           called
           
             casus
             Papales
          
           ,
           
           which
           are
           drawen
           also
           into
           verses
           beginning
           thus
           :
           
             
               Si
               sit
               Catholicus
               papam
               non
               iudicat
               vllus
               .
            
          
           
           Wherein
           it
           is
           said
           that
           hee
           hath
           power
           to
           dispense
           in
           exemptions
           and
           periurie
           ,
           to
           dispense
           with
           that
           which
           is
           cursed
           anathemate
           ,
           to
           dispense
           against
           all
           the
           rules
           and
           canons
           of
           the
           Church
           ,
           to
           dispense
           with
           that
           sinne
           which
           is
           greater
           then
           adultery
           ,
           and
           such
           like
           ,
           and
           therefore
           no
           maruaile
           if
           he
           dispensed
           against
           the
           right
           of
           tithes
           .
           And
           these
           are
           the
           great
           reasons
           that
           Abulensis
           bringeth
           against
           this
           question
           .
        
         
           Bellarmine
           bringeth
           but
           one
           argument
           ,
           and
           that
           to
           proue
           tithes
           not
           ceremonial
           ,
           but
           iudicial
           ,
           he
           saith
           tithes
           are
           not
           ceremoniall
           but
           iudiciall
           :
           
             nam
             non
             ordinantur
             immediatè
          
           
           
             ad
             colendum
             deum
             ,
             sed
             ad
             aequitatem
             inter
             homines
             ,
          
           but
           how
           doth
           he
           proue
           this
           ?
           for
           faith
           he
           ,
           God
           commanded
           tithes
           should
           bee
           payed
           to
           Leuy
           ,
           because
           Leuy
           was
           the
           tenth
           part
           of
           Israell
           ,
           that
           there
           might
           be
           a
           proportion
           betweene
           their
           estate
           ,
           and
           the
           rest
           :
           we
           answere
           this
           reason
           for
           paying
           tithes
           is
           found
           in
           no
           Scripture
           ,
           but
           in
           Bellarmines
           idle
           conceipt
           ,
           who
           afterward
           misliking
           it
           ,
           ouerthroweth
           it
           ,
           and
           findeth
           Leuy
           to
           be
           the
           twelft
           part
           of
           Israell
           .
           Againe
           ,
           if
           this
           were
           a
           reason
           to
           pay
           tithes
           ,
           then
           ought
           not
           tithes
           to
           haue
           beene
           payed
           before
           the
           law
           ,
           for
           this
           reason
           had
           no
           place
           when
           Abraham
           and
           Iacob
           payed
           tithes
           ,
           farther
           the
           reasons
           that
           are
           in
           the
           Scripture
           doe
           ouerthrow
           this
           reason
           ,
           for
           God
           assigneth
           tithes
           to
           Leuy
           out
           of
           his
           owne
           proper
           right
           ,
           beecause
           all
           tithes
           are
           the
           Lords
           Leuit.
           27.
           
           If
           the
           Lord
           before
           and
           in
           the
           law
           had
           right
           to
           all
           tithes
           ,
           then
           this
           true
           reason
           both
           taketh
           away
           Bellarmins
           false
           reason
           ,
           and
           proueth
           that
           false
           which
           Bellarmine
           saith
           ,
           tithes
           had
           no
           immediate
           ordination
           to
           the
           worship
           of
           God
           Last
           of
           all
           ,
           if
           this
           reason
           conclude
           any
           thing
           against
           vs
           ,
           that
           tithes
           are
           not
           morall
           ,
           because
           they
           haue
           no
           immediate
           ordination
           to
           the
           worship
           of
           God
           ,
           by
           the
           same
           reason
           it
           holdeth
           likewise
           against
           all
           maintenance
           of
           ministers
           ,
           &
           yet
           they
           who
           denie
           vs
           tithes
           ,
           graunt
           that
           some
           maintenance
           is
           due
           ,
           and
           part
           of
           the
           morall
           law
           .
           Now
           looke
           what
           ordination
           the
           maintenance
           which
           they
           yeeld
           vs
           ,
           hath
           to
           the
           worship
           of
           God
           ,
           the
           same
           we
           proue
           of
           tithes
           :
           but
           Bellarmine
           saith
           asmuch
           for
           vs
           ,
           as
           wee
           can
           
           
           
           
           
           desire
           ,
           
             certum
             est
          
           (
           saith
           he
           )
           
             praeceptum
             de
             soluendis
             decimis
             ,
             qua
             parte
             diuinum
             &
             naturale
             est
             ,
             non
             posse
             vlla
             lege
             humana
          
           
           
             vel
             consuetudine
             contraria
             aboleri
             ,
             ac
             proinde
             certum
             est
             ,
             Ecclesiam
             habere
             ius
             petendi
             decimas
             ,
             etiam
             vbi
             consuetudo
             est
             ,
             vt
             non
             soluantur
             ,
             in
             hoc
             enim
             omnes
             theologi
             &
             Canonistae
             conueniunt
             .
          
           If
           this
           bee
           so
           certaine
           ,
           then
           it
           is
           also
           certaine
           that
           if
           it
           were
           not
           for
           the
           Popes
           dispensations
           to
           the
           contrary
           ,
           all
           Papists
           would
           assent
           to
           our
           conclusion
           .
        
         
           By
           this
           graunt
           of
           Bellarmins
           wee
           haue
           gotten
           somewhat
           ,
           that
           all
           the
           schole-men
           and
           canonists
           ,
           that
           is
           ,
           in
           a
           manner
           all
           papists
           ,
           hould
           that
           the
           precept
           of
           tithes
           is
           diuine
           and
           of
           the
           law
           of
           nature
           in
           some
           sort
           ,
           and
           that
           therfore
           the
           Church
           hath
           right
           to
           claime
           tithes
           ;
           which
           words
           would
           bee
           well
           noted
           ,
           for
           if
           therefore
           the
           Church
           hath
           right
           to
           demaund
           tithes
           ,
           because
           in
           some
           sort
           tithes
           belong
           to
           the
           morall
           and
           naturall
           law
           ,
           then
           are
           tithes
           neither
           iudiciall
           nor
           ceremoniall
           in
           any
           sort
           .
           For
           that
           which
           the
           Church
           may
           alwaies
           demaund
           is
           naturall
           ,
           and
           diuine
           .
           But
           the
           Church
           ,
           saith
           Bellarmine
           ,
           may
           alwaies
           demaund
           tithes
           ,
           that
           is
           ,
           the
           tenth
           part
           ,
           though
           custome
           bee
           against
           it
           .
           Therefore
           the
           tenth
           part
           is
           due
           by
           the
           law
           of
           God
           and
           of
           nature
           .
           Now
           the
           Church
           hath
           not
           alwayes
           right
           to
           demaund
           things
           ceremoniall
           ,
           or
           iudiciall
           .
        
         
           By
           this
           which
           Bellarmine
           graunteth
           ,
           we
           haue
           enough
           ,
           for
           he
           proueth
           that
           the
           
             quota
             pars
          
           is
           naturall
           and
           diuine
           .
           And
           whether
           Bellarmine
           graunt
           thus
           much
           or
           not
           ,
           the
           force
           of
           the
           truth
           will
           compell
           euery
           man
           to
           confesse
           that
           the
           thing
           which
           must
           of
           right
           alwayes
           be
           demaunded
           in
           the
           Church
           ,
           is
           naturall
           ,
           and
           diuine
           .
           Now
           certaine
           it
           is
           ,
           that
           the
           Church
           hath
           no
           right
           to
           demaund
           any
           other
           kinde
           of
           maintenance
           then
           tithes
           .
        
         
           Abulensis
           (
           who
           seemeth
           to
           bee
           much
           more
           curious
           then
           Bellarmine
           )
           moueth
           this
           question
           ,
           
             quo
             nam
             iure
             debetur
          
           
           decima
           ?
           after
           much
           disputation
           ,
           his
           resolute
           aunswere
           is
           ,
           
             debetur
             iure
             canonico
             ,
             quia
             non
             debitur
             iure
             naturae
             ,
             nec
             diuino
             ,
             nec
             ciuili
             ,
             quum
             illud
             non
             imponat
             onera
             pro
             ministris
             dei
             ,
             neque
             est
             enim
             aliqua
             lex
             ciuilis
             quae
             obliget
             omnes
             Christianos
             ,
             quum
             non
             sit
             aliquis
             vnus
             princeps
             secularis
          
           
           
             omnium
             ,
             sicut
             est
             vnus
             princeps
             ecclesiasticus
             .
          
           In
           which
           wordes
           wee
           obserue
           the
           absurdities
           whereinto
           great
           wits
           must
           needes
           fall
           ,
           when
           once
           they
           resolue
           to
           haue
           the
           truth
           ,
           as
           Saint
           Iames
           saith
           ,
           in
           respect
           of
           persons
           ,
           for
           by
           this
           it
           appeareth
           what
           they
           would
           hold
           if
           the
           Popes
           authoritie
           to
           the
           contrary
           ,
           did
           not
           set
           a
           byas
           vpon
           their
           wits
           and
           words
           .
        
         
           First
           ,
           he
           saith
           ,
           tithes
           are
           due
           onely
           
             iure
             Canonica
          
           ,
           but
           what
           then
           must
           bee
           said
           of
           those
           times
           beefore
           this
           
             ius
             Canonicum
          
           was
           inuented
           ?
           Tithes
           were
           proued
           by
           the
           auncient
           Fathers
           to
           bee
           due
           ,
           when
           there
           was
           no
           Canon
           law
           in
           the
           world
           ,
           and
           were
           more
           sincerely
           held
           by
           the
           Church
           before
           ,
           then
           after
           the
           Canon
           law
           came
           in
           ,
           held
           by
           the
           Fathers
           from
           the
           law
           of
           God
           ,
           and
           no
           other
           .
        
         
           Secondly
           ,
           he
           graunteth
           that
           tithes
           are
           not
           due
           ,
           
             iure
             ciuili
          
           ,
           and
           giueth
           reasons
           why
           they
           cannot
           stand
           by
           that
           law
           ,
           which
           are
           well
           to
           be
           marked
           ,
           because
           ,
           saith
           he
           ,
           tithes
           are
           the
           ministers
           right
           through
           all
           Christendome
           .
           Now
           neither
           doe
           the
           ciuill
           magistrate
           impose
           those
           rights
           ,
           neither
           is
           there
           any
           one
           ciuil
           Prince
           that
           ruleth
           ouer
           al
           christendome
           ,
           therefore
           they
           are
           not
           ,
           neither
           may
           be
           imposed
           by
           the
           ciuill
           lawes
           .
           If
           this
           reason
           be
           good
           ,
           then
           is
           it
           certaine
           that
           tithes
           haue
           nothing
           to
           doe
           with
           iudicials
           :
           for
           nothing
           is
           iudiciall
           ,
           but
           that
           which
           may
           bee
           imposed
           by
           the
           ciuill
           lawes
           ,
           this
           is
           an
           euident
           truth
           which
           none
           denieth
           that
           knoweth
           what
           are
           iudicials
           ,
           whereby
           it
           is
           no
           lesse
           euident
           that
           Abulensis
           doth
           vtterly
           ouerthrow
           all
           that
           deuise
           at
           once
           ,
           which
           the
           schole-men
           so
           busily
           build
           vp
           .
        
         
           Thirdly
           ,
           wee
           reason
           from
           his
           enumeration
           of
           lawes
           thus
           :
           Tithes
           are
           due
           by
           some
           law
           ,
           either
           by
           the
           lawe
           of
           God
           ,
           or
           by
           the
           ciuill
           lawes
           ,
           and
           Princes
           constitutions
           ,
           or
           by
           the
           Canon
           law
           .
           But
           Abulensis
           and
           the
           rest
           of
           that
           side
           graunt
           that
           they
           are
           not
           due
           by
           the
           ciuill
           law
           ,
           and
           Princes
           constitutions
           :
           and
           wee
           proue
           that
           they
           are
           not
           due
           by
           the
           Canon
           law
           ,
           (
           because
           they
           were
           more
           duely
           ,
           more
           orderly
           ,
           and
           sincerely
           payed
           and
           held
           before
           the
           Canon
           law
           was
           inuented
           ,
           then
           euer
           they
           were
           since
           )
           
           therefore
           it
           must
           follow
           that
           they
           are
           due
           by
           the
           law
           of
           God.
           As
           this
           standeth
           against
           the
           Papists
           ,
           so
           it
           standeth
           no
           lesse
           strong
           against
           such
           as
           hold
           tithes
           Princes
           constitutions
           :
           because
           it
           is
           proued
           that
           tithes
           were
           held
           as
           orderly
           ,
           and
           duely
           in
           the
           Church
           ,
           before
           they
           were
           confirmed
           by
           Princes
           constitutions
           ,
           as
           afterward
           .
           Princes
           indeed
           may
           confirme
           or
           forbid
           the
           vse
           ,
           but
           they
           cannot
           make
           or
           take
           away
           the
           right
           .
        
         
           Wherefore
           seeing
           all
           that
           standeth
           against
           vs
           is
           declared
           to
           be
           of
           no
           force
           :
           and
           that
           we
           haue
           proued
           that
           the
           maintenance
           in
           the
           Apostles
           times
           ,
           was
           nothing
           but
           almes
           :
           that
           tithes
           were
           established
           in
           the
           Church
           as
           the
           auncient
           ordinance
           of
           God
           :
           that
           this
           ordinance
           is
           not
           iudiciall
           beecause
           it
           is
           holy
           ,
           and
           of
           things
           separate
           from
           common
           vse
           :
           nor
           ceremoniall
           ,
           because
           it
           was
           not
           ordained
           to
           remaine
           onely
           vntill
           the
           time
           of
           reformation
           ,
           but
           remaineth
           after
           that
           time
           :
           seeing
           these
           things
           stand
           thus
           ,
           we
           may
           safely
           conclude
           that
           tithes
           are
           now
           due
           to
           the
           ministers
           of
           the
           Church
           by
           the
           expresse
           word
           of
           God
           ,
           as
           they
           haue
           beene
           alwaies
           accounted
           in
           the
           best
           ages
           of
           the
           Church
           .
        
         
           FINIS
           .
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A17985-e410
           
             Numb
             .
             13.
             33.
             
          
           
             2.
             
             King.
             22.
             20.
             
          
           
             Spelunca
             latronum
             .
             Ios.
             10.
             23.
             
          
           
             1.
             
             Kings
             .
             14.
             
          
           
             Exod.
             1.
             9.
             10.
             
          
           
             1.
             
             Sam.
             5.
             
          
           
             1.
             
             Sam
             24.
             5.
             
          
           
             2.
             
             Sam.
             10.
             4.
             
          
           
             Psal.
             50.
             
          
           
             Psal.
             50.
             
          
        
         
           Notes for div A17985-e740
           
             1.
             
          
           
             Lib.
             2.
             doct
             .
             fid
             .
             art
             .
             3.
             cap.
             64.
             
          
           
             2
             
          
           
             Tom.
             1.
             contr
             .
             5
             lib.
             1.
             cap.
             25.
             
          
           
             3.
             
          
           
             The
             first
             opinion
             refuted
             .
          
           
             1.
             
             Cor.
             ●
             .
          
           
             Luke
             10.
             7.
             1.
             
             Tim.
             5.
             8.
             
          
           
             The
             second
             opinion
             refuted
             
          
        
         
           Notes for div A17985-e1200
           
             Gen.
             4.
             3.
             
          
           
             4
             
          
           
             5
             
          
           
             Gen.
             14.
             18.
             
          
           
             Verse
             .
             7.
             
          
           
             Verse
             .
             8.
             
          
           
             Iohn
             caluin
             ,
          
           
             Gen.
             28.
             20.
             
          
           
             21.
             
          
           
             22.
             
          
           
             To.
             1.
             
             Con.
             5.
             lib.
             1.
             ca.
             25.
             
          
           
             Herodot
             .
             Clio.
             
          
           
             Plutarc
             .
             Camil.
             
          
           
             Plut.
             Lucullo
             .
          
           
             Lib.
             Saturn
             .
             3.
             cap
             42.
             
             Biblith
             .
             lib.
             8.
             cap.
             2.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             3.
             
          
           
             Hist.
             nat
             .
             lib
             12.
             cap.
             14.
             
             &
             19.
             
          
        
         
           Notes for div A17985-e3320
           
             Leuit.
             27.
             30.
             
          
           
             Num.
             18.
             21.
             
          
           
             Whether
             tithes
             be
             ceremoniall
             .
          
           
             1.
             2.
             q.
             81.
             art
             .
             ●
             .
             ad
             .
             1.
             
          
           
             Lib.
             2.
             de
             Indulg
             ,
             cap.
             ●●
             .
          
           
             Gal.
             5.
             3.
             
          
           
             Heb.
             9.
             24.
             
          
           
             Tithes
             not
             iudicials
             .
          
           
             3.
             part
             .
             q.
             51.
             3.
             
          
           
             2.
             2.
             q.
             87.
             
             Art.
             3.
             
          
        
         
           Notes for div A17985-e4710
           
             Hom.
             11.
             
             In
             num
             .
             August
             .
             in
             Psal.
             146.
             
          
        
         
           Notes for div A17985-e5150
           
             Apol.
             cap.
             39.
             
          
           
             Hist.
             Oct.
             lib.
             1.
             cap.
             17.
             
          
           
             Defens
             .
             P●●●
             .
             par
             .
             2.
             c.
             25.
             
          
           
             Cuns
             .
             12.
             q.
             〈◊〉
             〈◊〉
             
          
           
             Matriabus
             ecclesijs
             .
          
           
             In
             dictione
             singularum
             parochiarum
             spiscoporum
             .
          
           
             Lib
             de
             scriptor
             .
             eccles
             .
          
           
             Orig.
             Hom
             11.
             in
             Num.
             
          
           
             Ibid.
             
          
           
             Cyprian
             ep
             .
             66.
             
          
           
             In
             honore
             sportulantium
             fratrum
             .
          
           
             Inter
             decreta
             Dionisij
             &
             caus
             .
             13.
             q.
             1.
             
          
           
             Caus.
             3.
             q.
             
          
           
             Caus.
             16.
             q.
             plures
             .
          
           
             Ibid.
             Eccle.
             
          
           
             Ibid.
             qnicu●
             
          
           
             Ibid.
             statui●
             
          
           
             Ibid.
             q.
             7.
             
          
           
             Caus.
             16.
             q.
             1.
             
          
           
             Defens
             .
             pac
             .
             part
             2
             Cap.
             14.
             
          
           
             Or
             as
             the
             glosse
             seemeth
             to
             read
             the
             dotation
             .
          
           
             Caus.
             16.
             q.
             7.
             
          
           
             Ibid.
             
          
           
             Concil
             .
             Tolet.
             4.
             can
             .
             32.
             
          
           
             Hom
             ,
             18
             ,
             i●
             Act.
             
          
           
             Hom.
             44.
             in
             Mat.
             
          
           
             Ad
             Nepotia
             .
             de
             vitacler
             .
          
           
             In
             Malach.
             3.
             8.
             
          
           
             1.
             
             Tim.
             5.
             
          
           
             In
             serm
             .
             Quadrages
             .
          
           
             Lib.
             50.
             
             Homoliarum
             homel
             .
             48.
             
          
           
             Caus.
             16.
             q.
             2.
             
          
           
             Concil
             .
             Matif
             .
             2.
             can
             .
             6.
             
          
           
             Caus.
             16.
             q.
             1.
             
          
           
             Hom.
             16.
             in
             Euang
             ,
          
           
             Hom
             :
             9
             ,
          
           
             De
             rebus
             ecclesijs
             .
             cap.
             87.
             
          
           
             Caus.
             16.
             q.
             10.
             
          
           
             1.
             
             Chron
             30.
             
          
           
             Catus
             .
             test
             .
             veril
             .
             tom
             .
             2.
             lib.
             15.
             
          
        
         
           Notes for div A17985-e8110
           
             Abulens
             .
             in
             Mat.
             cap.
             23.
             qu.
             136.
             
          
           
             2.
             
             Tim.
             2.
             4.
             
          
           
             Apud
             francis
             .
             Astesanum
             itē
             Hostiensē
             .
          
           
             De
             cleric●
             lib.
             1.
             ca.
             25.
             
          
           
             To.
             1
             con
             .
             5.
             lib.
             1.
             c.
             25.
             
          
           
             In
             Mat.
             23
             ,
             q.
             148.