THE VICKERS CHALLENGE. CLAIMING A MAINTENANCE AS DUE BY PROOFS OUT OF THE GOSPEL.  
Wherein is manifested, that there is a Competency due unto them.  
By IOS: MEENE, Vicker.  
LONDON: Printed, And are to be sold by Nicholas Vavasour, at his shop in the Inner-Temple near the Church. 1640.   

Deo Optimo Maximo Patri, Filio, Spiritui Sancto, Deo Trino & uni;  
Cui Ecclesia cognita & chara, tanquam oculi pupilla: & à quo ejus Ministri duplici honore digni habentur; Sacrilegii autem judici justissimo, vindici infensissimo:  
Minuta duo cum vidua illa paupercula in Evangelio; seu potius minutum unum piae voluntatis caetera omnia minuta comprehendens idem etiam ipsum hoc sequenti opusculo complexum, in gazophylacium divinum humillimè mittit humillimus, minimus in Divinis Minister.  
Joshua Meen.   

To the judicious and indifferent Reader, etc.  
A Preface apologetical.  
THere are sundry learned and religious Treatises extant in the behalf of the Clergy for their competent maintenance, and touching their right unto the tithes.  
To omit the Ancients and forreigue Authors, observe how no few of our own Nation have laboured in this necessary and pious subject: as the right Reverend Fathers in God, the Lord Bishop Andrews, the Lord Bishop Carlton, etc.  
Moreover, the right Worshipful Sir Henry Spilman, Sir james Sempell, Doctor Tillessie, Doctor Mayer, Doctor Rives, Master Hooker, Master Roberts: from some of whose Works in this kind, I do freely acknowledge myself to have received no small furtherance.  
There are likewise other famous Writers besides, which although altogether unknown to me, shall nevertheless with these spoken of, be immortalised by their devout and solid lines to this purpose. Although alas too true it is, that through the deep-rooted corruption of this deplorate season, their excellent endeavours this way have not attained a wished event. Whereupon some may censure my pains herein at this present, as audacious and fruitless.  
Yet I conceive it cannot be amiss to continue discourse in a case of that consequence: neither is it reason to leave our just claim, whiles we wrongfully lose our true right.  
Moreover, the bringing of the matter into frequent mention (though in a weaker manner) may prove a successful means to make those godly and judicious Authors to be better read over and again revolved, whose arguments well considered will appear sufficient to confound the adversary, and to end the controversy. It may also put men of the best ability in mindeto manage the business.  
Further the manifold dangers of execrable facriledge ought to stir up every competent person to devise and apply all possible remedies against her perilous overspreading.  
Surely the profane supposal that it was never divinely appointed for the Ministers of the Gospel to be maintained with tithes, etc. But to live as it were, upon stipendary Alms, is an error inweeded in the minds of no few folks of more than ordinary wealth and place.  
And the accursed contagion thereof doth daily diffuse itself fare and near, yea, and that not seldom, into worse degrees.  
Insomuch that now no few fear not nor blush to find fault with the payment of the tenths, not only nuder cavil of an obliterate and canceled Judicial currant amongst the Israelites: but also under discredit of a levitical and unlawful Ceremony, disannulled at the coming of Christ.  
This grievous mischief in these perverse times seems grown to that great height, that now any parcel of a Sermon in the right of the Church, though never so properly deduced from the text, and never so piously intended, procureth for the most part, a common hatred and uncharitable scandal of a covetous and trouble some man.  
I could exemplify thus much without travelling fare from my own Parish, and with no little sorrow show at large what a world of unconscionable customs, and compositions are most obstinately, and overpowringly maintained against the Church, by fockes of eminent wealth, and credit, besides the ordinary ranks.  
Moreover I might mention, that no less ridiculous than injurious wresting of the Statute of case of tithe wood, that the Mother freeth the Daughter, namely if the body be above twenty years old, than the top, although put to firing must be freed from tithing; which most unjust absurdity findoth, notwithstanding no few Patroness, even amongst some of the Law-professours, to the extreme prejudice of the Gospel.  
I might yet remember some worse matter, namely glebe-lands detained by sundry persons of no small wealth and esteem in this world, from the Church, appearing nevertheless upon record, Terriers, and other sufficient testimonies, ploinely to belong thereunto.  
Surely when as I seriously consider the worldly wisdom, wealth and place relucent in some of those that deal thus unjustly with the Church: Behold the charitoblest construction, which I can make of their actions, is to fear they are unfortivately lapsed into the foresaid error against tithing, etc. And so whiles they pretand only to allow us necessaries, they unconscionably leave us to all extremities.  
Finally, the publishing of this Treatise proceedeth not forth without the private encouragements of some of my learned brethren of the Clergy.  
To conclude, the most gracious God seemeth in these days to have in a specialler manner compassionately looked upon the calamitous estate of his oppressed Church, by sending us a Prince very propitiously inclined for her good: He hath also vouchsafed us many pious Prelates; noble and honourable personages, Judges, Lawyers, and some other Eaymen of no little worth, devoutly tendering in their proper ranks, therelief and right of the Church.  
Neither is the paternal good will of my religiously indulgent Diocesan to secure my distressed Vicarage a matter of small moment to animate. Moreover the courteous favour of that learned & virtuous Knight Sir Nathanael Brent in this kind to myself in particular, besides others. I may justly add the good Offices done me this way, by our Right Worshipful Archdeacon's in this Diocese, Doctor Binge and Master White: Also the free and honest counsel in this case of Doctor Talbot, endeared unto the Clergy by his affection, and fidelity towards them.  
Last of all, the promised assistance of my very worthy friend and wont refuge, in many malevolent and Sacrilegious projects, and practices against me in my Parish, namely the Right Worshipful Master Thomas Talbot Esquire, etc. the glory of the place were he liveth.  
The general condolement and clamour, through the whole Country, of all well affected children of the Church. (which know this miserable Vicarage) at the extreme disproportion between the great burden of the Cure, and the poor pittance of the means to sustain it with.  
Surely, none of these premises but have some force and weight: And therefore all of them considered together, cannot but prove very ponderous to induce, and persuade me for Zions sake not to hold my peace, and remain silent: But rather (in the willingly acknowledged weakness and slenderness of my abilities) to employ my best endeavours, as a dutiful Son, in the humble service of our holy and venerable Mother the Church.  
And in all reverence and lowliness of mind, I cheerfully submit them unto the Censure of my Ecclesiastical Superiors.  
Farewell in the Author of all welfare, Christ jesus; to whom, with the Father and the Holy Ghost, three persons and one God, be all honour and glory for evermore. Amen.  
Thy Servant in the Lord, joshua Meene.   
1 Cor. 9 chap. part of the 9 verse. 
Thou shalt not muzzle the mouth of the Ox that treadeth out the corn.  
THe Ox knoweth his owner (the Prophet Jsaiah expresseth) I might thus invert the words in a mystical sense; Many an owner knoweth not his Ox. For if he did take meet notice of him as he ought, it would be a means to make him change the company of his cruel muzzles, into competent maintenance.  
But as a righteous man regardeth the life, of his beast, so the bowels of the wicked are cruel, Solomon showeth. These times of Church-robberie might in some sort be said to resemble the season of jobs calamity; The Oxen were ploughing, and the Asses feeding besides them.  
It falleth out in these days of ours quite contrary unto the discourse, Gen. 41. of King Pharaohs dream: for behold the fat Oxen, the high fleshed Bulls of Bashan do eat up the lean ones by devouring their due means. How should they then be strong to labour, that there be no breaking in nor going out, no complaining in our streets, Psal. 144.  
Let us pray the Lord of the great harvest, Luke 10. that he would send forth labourers into his field, and into his Barn, and that they may be liberally allowed whatsoever is requisite for their painful places. And that through his grace, the men of this world may be drawn and moved to practise this divine precept: Thou shalt not muzzle the mouth of the Ox that treadeth out the corn.  
Our Apostle here appeareth like that excellent householder in the Gospel, which bringeth forth out of his treasury things new and old: for when as he had alleged, what liberty he might have justly assumed to himself in sundry other particulars; lo he proceedeth to a further instance touching that freedom he could also rightly take, by virtue of his ministerial function, in the matter of maintenance.  
To warrant the goodness of this his claim and interest, he seemeth to fetch aid and support out of the old Testament. For confirmation of this point, to raise likewise fit supplies of fresh forces to the same purpose out of the new.  
The sense of the words, and the several parts of this Text shall receive their dispatch together.  
Observe then first the commander, secondly, the person commanded: thirdly, the command itself: fourthly, the reason of the command.  
1 Touching the Commander. If we consider him as he is supreme; behold he is the eternal Lawgiver. But if we regard him as he is subordinate, than we must remember Moses his servant.  
2 Touching the person commanded in the word thou, let us comprehend in this circumstance, primarily the children of Israel: secondarily, all people.  
3 Touching the command itself in this clause, shalt not muzzle the mouth of the Ox. Aquinas admonisheth to understand this sentence: first literally of Oxen, which Ainsworth affirmeth, are here named but for an instance, all other sorts of labouring and useful beasts being likewise meant under that term: secondly, spiritually, of the Ministers of the world, the may in no sort be muzzled. Or at the Chaldee Paraphrast rendereth it, have their mouths tied up with the cruel cords of sacrilege.  
The sense for the Oxen is plain as the words sound, (saith Abulensis) but yet it is not the principal; for the sense which concerneth the Ministers is chief, and especially intended of the holy Ghost.  
4 Touching the reason of the command thus rehearsed, that treadeth out the corn; or as others read it, when he treadeth, in his treading or threshing: In those day's flails were not in use, but the feet of beasts, Hos. 10. other whiles wheels, sometime stones, Isa. 28.  
One of the Hebrew Rabbins recordeth a law currant in that nation, with a penalty upon the offending person; How the beast must not be hindered from feeding in his ploughing, sowing, reaping the crop, treading out the corn, carriage of burdens, etc. All which (Expositors writ) must be mystically reflected upon the Evangelicall Priests. Thou shall not muzzle the mouth of the Ox, etc.  
The doctrine from the premises may be collected in this form: The Ministers of the Gospel which labour in getting out and exhibiting the grain of God's word unto the people, must in no wise be debarred from the means of their meet maintenance in that respect.  
For proof of this point: first, we will muster up together the arguments of our Apostle in this present chapter: secondly, we will adjoin some collateral places for confirmation of the premises: thirdly, we will express the certainty of our proposition from the nature and exigency of the place of the Ministry: fourthly, we will declare the truth of this doctrine from the dueness of tithes by divine right to the Ministers of the Gospel: fifthly, we will prove the point by discourse of the unequal condition of Impropriations: sixthly, we will demonstrate our observation from the recital of sundry inconveniences, which are incurred through defect of its due execution.  
A threefold cord is not quickly broken, was part of King salomon's Sermon. Ecclesiastes 4. the same strength in persuasion befalls this sixefold combination. Thou shalt not muzzle. etc.  
1 We will muster up together the arguments of our Apostle in this present chapter: wherein we might not amiss profess, how he unclaspeth a double volume touching the case; namely, the book of nature, and the book of God's word.  
In the book of nature, first we may behold him arguing the matter with an assembly of similitudes gathered together from the vocations of war and peace, verse 7. Who goeth a warfare at any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of it?  
As than soldiers have deservedly their due stipends: as husbandmen reap their answerable fruits: as shepherds receive their pastoral profits: Surely so must the spiritual Ministers, the chariots and horsemen of Israel, the Captains of Christian companies under the great General our Lord jesus, have their full pay and wages. So must the mystical husbandmen in the Vineyard and Garden of his Church, freely participate of the grapes and fruits of their pains and plantations. So must the shepherds of men's souls receive meet benefit from among their tended flocks, and be fed with the milk of nurcing fathers and nurcing mother's breasts.  
As the Soldier meriteth his military stipend, the vineyard-planter his wine, the Shepherd his wool: So must the spiritual Pastors (representing all these callings in a divers kind) be thought to deserve, and indeed receive liberal recompense for their labours.  
2. Herein we might see our Apostle making his matter good from the manner of other Teachers: their example he assumeth as sufficient evidence for himself. Since their practice was to take of the people means for their maintenance, and it was a lawful course for them so to do; The consequence than seemed very good and justifiable for him to use no less liberty.  
Yea being a chief Apostle, a principal Teacher, he appeared to have so much the more licence herein the sundry ordinary Ministers. Thus verse 12. If others be partakers of this power over you, are not we rather?  
Dux milite major, ratem qui temperate, anteit remigis officium: If the common Soldier may justly challenge a competent part of the spoil, then may the General well expect a richer portion, a prey of divers colours of needlework, judges 5. And if the Mariner can rightly claim any privilege, then can the Pilot lawfully demand matters of more pre-eminence.  
So where a simple Priest hath a sufficient interest, much more an Apostle, a Prelate hath a title in a higher degree prevalent.  
2 In the book of God's word, Saint Paul doth assure this matter with an invincible power of divine decrees. Say I these things as a man (he expostulateth) or saith not the law the same also? for it is written, he showeth, in the law of Moses, Thou shalt not muzzle the mouth of the Ox that treadeth out the corn.  
Doth God take care for Oxen? or saith he it altogether for our sakes? no doubt this is, that he that ploweth should blow in hope, and he that thresheth in hope, should be partaker of his hope, verses. 8.9.10.  
The Apostle here appeareth with a Prolepsis in his speeches; for he preventeth that objection, which some might perchance oppose against these similitudes assumed from worldly things, because of the difference of humane matters from divine: wherefore he confirmeth the dictate of natural reason with the determination of the law of the Lord, Deut. 25.  
The argument is drawn in this place, first, from the lesser to the greater: if God's providence be thus good and gracious toward Oxen, surely than it shineth in a more excellent manner of care for the children of men.  
His statute touching Oxen, Saint Ambrose telleth us, was not intended there to stay, and to stretch no further; but it meant more especially humane creatures, most of all the Ministers of the Gospel.  
When as then the eyes of all living wights wait upon the Lord, and he giveth them their meat in due season, he openeth his hand and sarisfieth the desire of every creature: he giveth to the beast his food, and to the young Ravens that cry, he causeth the grass to grow for the cattles, he sendeth the Springs into the valleys to give them drink, and that the wild Asses may quench their thirst. He appointeth the fowls of the heaven their habitation, which sing among the branches, the Cedars to make their nests, and for the Stork an house of fir trees: the high hills a refuge for the wild Goats, and the rocks for the Coneys, as we read in the Psalmist. Besides, the Sparrows, (two of which are sold for a farthing) be under his protection, Matth. 6. yea, he hath vouchsafed to make a solemn law and constitution in the behalf of oxen for their allowance.  
Certainly then his pleasure is plain, his precept is perpetual, that the spiritual oxen of the Clergy, which labour in the field of his Church, must never be muzzled from enjoying the just means of their painful places.  
If under the example of the Ox (as Rabbi Solomon inferreth) a due provision of sustence for every labouring beast is enacted, and no unequal dealing touching them dispensed with.  
Behold then the Ecclesiastical toylers must do it in hope, and follow their work with fruition of reward: yea indeed ruling well, and being diligent in word and doctrine, be counted worthy of double honour, for the Scripture saith, Thou shalt not muzzle the Ox that treadeth out the corn, and the labourer is worthy of his reward, 1 Tim. 5.  
Thus the bruit beasts (as Athanasius and Chrysostome also conceive) which at first were made for the use of men, are like wise here mentioned not so much for themselves, as most for their sakes. Thou shalt not muzzle, etc.  
2 Our Apostle evinceth his assertion by undeniable terms of comparison, or he draweth an argument from the greater to the less: If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things, verse 11. As if he should have said, if we provide for your souls, it is a poor recompense that you should provide for our bodies, because as the soul fare way excelleth the body, so the food for the soul very much surmounteth the price and worth of bodily sood.  
If we of the Ministry bring you bags which wax not old, a treasure in the heavens that faileth not, whereas neither thief approacheth, nor moth corrupteth, Luke 12. Then open your earthly purses, grudge not your transitory treasures in that manner which Almighty God hath commanded for our maintenance.  
If we bring you Matth. 13. that one pearl of great price; that invaluable treasure hid in a field; lose it not then by sparing of cost, cast it not away for fear of charge, but imitate that devout and wise Merchant man there commended, who forsook and sold any worldly thing he had, for to buy that field, to purchase that goodly pearl.  
Quae vos nobis rependitis nequaquam collatis in vos beneficiis respondent: nos aterna, spiritualiae, coelestia offerimus; vos fluxa, temporalia, caduca, fragilia refertis. Alas would men make an impartial estimate in this matter, they would soon then conclude with themselves, that there is no proportionable comparison between those good things they bring to their Pastors, and those glad tidings brought by their Ministers unto them, between the bread of the earth, and the bread of heaven, between the meat which perisheth, & the meat which endureth.  
Quis ignorat spiritualia carnalibus esse multo praestantiora? what is the temporal tithe which Parishioners return their Priests, if we consider the eternal truth which the Priests teach their Parishioners? what, seems the sheaves of corn to stand in any terms of worth with their sentences of comfort? how vile appear their payments to the virtue of their prayers? how poor are their offerings to the price of their orations? O fortunatos nimium, bona sisua norint, agricolas! Oh happy country men if they knew their own advantage in this change; if they would well count what huge and heavenly odds of gain they get by reason of this permutation!  
Let me expostulate a little with them to inform them aright. Is the expense of corruptible Mammon equivalent to the purchase of celestial Sermons? Is the gift of glebes of answerable value to the gain of godliness? are Lammas profits of like excellency as the fruits of Paradise?  
Can the contents of this present wilderness countervail the commodities of the land of promise? doth dross equal gold? will water match wines? may earth mate heaven? can vanity compare with eternity?  
Surely, I would wish those worldly minded persons, which presume upon such disproportionable paradoxes, to anoint their eyes with eyesalve, that they may see, Apocalypse 3. Then they will not only soon discern an infinite distance between the virtue and worth of these severals, but moreover certainly determine touching this point, Rom. 15. If they have been made partakers of their spiritual things, their duty also is to minister unto them in carnal things, Thou shalt not muzzle the mouth, etc.  
3 Our Apostle fortifieth his case with an argument from God's ordinance in this wise; Do not ye know that they which minister about holy things, live of the things of the Temple? and they which wait at the Altar, are partakers with the Altar? even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel, verses 13.14.  
What God the Father primarily constituted in this case, was not afterwards canceled by God the Son, saith Aretius, for there is the same reason always subsisting of conserving the worship of God. And that indeed was amongst all nations (he noteth) by a public maintenance. This public work requireth public wages, Aquinas writeth.  
Wherefore some have here supposed, how the condition of this place hath a twofold reflection, namely upon the Priests of the Lord, and the Priests of the Gentiles. Ipsa naturalis ratio hoc habet, ut quis inde vivat unde laborat: Saint Ambrose affirmeth, how even natural reason allegeth thus much, that folks must look to live of that function, wherein they labour.  
By a divine law in the old Testament, the Ministers had a public and certain provision of means ordained for their liberal maintenance, therefore much more the Ministers of the new Testament, because their Ministry is the most excellent.  
The Priests of the Heathens had likewise this privilege; good reason then that the Priests of the Christians should receive herein no less, but rather a large allowance.  
If any would plead, why pretend you the Law of Moses unto us, who are not now obliged to these antiquated rules living under the Gospel?  
Behold Saint Paul in this place opposeth against them the divine appointment afresh: But if they replied, when did that appear? we answer, even in that season, when our Saviour Christ sent forth his Disciples, inhibiting them to make provision for their own selves, as most due unto them from others in regard for their labour and pains: threatening also such as welcomed them not in this contribution besides attention.  
Calvin here collected how the Ministers, should not live on those whom they teach, as depending upon alms (according to the error of the Anabaptists) but upon the Gospel.  
For the Lord saith Theophylact, hath so determined the matter, by enacting in the new Testament. Law's conformable to the old. So that after what manner he had anciently set down, that he who serveth about the Altar, must live of the Altar.  
So now he likewise showeth, how the Evangelicall Preachers, must not live barely of the people's allowance, but of the Gospel, lest perchance their auditors would wax proud and domineering over them, through aswelling conceit, that they had their means from them, and so were beholding unto them.  
The maintenance then of the Ministry (it is here manifest) ought not to be eleemosynary, or upon benevolence: but a settled and affixed portion: namely the tith of the increase of the fruits of the earth.  
For these seem fittest by Gods own ordinance of them; first, to the levitical Priesthood, and secondly, after the change of that Service, by way of intailement of them to the Ministers of the Gospel. Whereby (Saint Chrysostome declareth) the Priests which by right receive them, may not be upbraded; and the Parishioners, who are bound to pay them, must not boast nor be puffed up.  
Thou shalt not muzzle the mouth etc. we are now secondly, to adjoin some collateral places for confirmation of the premises. I will not be tedious with instances, the tender of this one place unto you, Galatians the 6. may seem sufficient: Let him that is taught in the Word, communicate unto him that teacheth in all good things. Be not deceived: God is not mocked: for whatsoever a man soweth, that shall he also reap, etc. Saint Paul in this passage appeareth to use very significant speeches for the purpose. It is not amiss to examine them in a serious manner, that we may the more evidently perceive, what a necessary duty lieth upon the Laity to render bacl a good return of temporals unto the Ministers of the Gospel.  
The first word which he useth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let him communicate; by this term Saint Chryostome tells us how he intimateth that there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a vicissitude and intercourse, a flux and reflux of heavenly and earthly things, between the Priest & the Parish. justice itself challengeth thus much, for men to express their due thankfulness toward their Teachers, by bountiful recompensing of their Pastoral labours with abundant supplies of all conveniences.  
Secondly, he useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which term may be taken for the delivering of any doctrine, by the organ of the voice to instruct others in the mysteries of the Christian Religion. The Apostle therefore in this place, appeareth to put a plain difference between the labouring and lazy Ministers, between the diligent Bees and idle Drones, between the industrious treaders out of the corn, and the voluptuous caters up of the corn.  
There must be ratio dati et accepti, saith Arboreus, a true reckoning on both sides; the Pastor must piously employ his talon, and the Parishioner must profitably reply in his element; the Minister must perform his part, and the Auditor must do his duty: the Sower must reap, and the receiver must return a crop with increase.  
Thirdly, we meet with the manner of communication subjoined, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all good things: not in a few, but in all; love, reverence, and maintenance, Athanasius noteth, expressing all liberality towards them, Saint Chryostome observeth. Which they may very well fulfil (these Fathers affirm) as receiving much more, than they can return.  
This is a rule saith Doctor Mayer to supply the Ministers with all necessaries; especially (as is most agreeable to the divine Law) the people are hereby enjoined freely and willingly to communicate in all those goods, which be the several increases of their fruits of the earth unto them.  
Surely this verse seemeth very powerful against no small number of covetous worldlings. Some will impart nothing at all to their Pastors' maintenance, but only perforce: some will expend in this case but a poor and unworthy pittance. Some besides wretched miserableness use wicked deceit & fraud in their payments. They pretend ill trading, how their corn is thin, their cattle did not thrive, their fruits were few, etc. the times are hard, their charge is great, their means be small, etc. But this I say, he that soweth sparingly shall reap sparingly, and he which soweth bounlifully shall reap bountifully. 2 Corinthians 3. These covetous Idolaters carry themselves clean contrary to the Apostles precept: behold he pleadeth for liberality, but they practise parsimony; he is for sincerity, but they for subtlety; he desireth plaindealing, but they delight in impostures.  
Let not then men thus impiously err in this enjoined communication of their goods. It is best for every one to take heed of deceitful excuses in this kind, Anselmus admonisheth; because although humane creatures may be often deluded, yet the all-seeing Lord, the searcher of the heart and the reins is never gone beyond. These cunning pretexts may cousin many men, but the Lord doth easily discern through the closest mist of they Sacrilegious falsehood, Saint Hierome showeth.  
This sin is much greater than you suppose, saith Aretius, God is not mocked, there will follow a doomsday book, a reckoning season, when as such base minded Earthwormes shall reap as they have sown; namely, for their corrupt and unconscionable dealing, the proper wages thereof, that is to say, eternal death and damnation.  
These Church-robbing sins, which now not seldom minister matter of laughter to profane worldlings, and seem but venial in their seduced imaginations, will then show forth a scarlet colour, a crimson die of a mournful and mortal nature amongst the greatest and most grievous offences. Thou shalt not muzzle the mouth, etc.  
Thirdly, we are to express the nature of our proposition, from the nature and exigency of the place of the Ministry. It is the complaint of learned and religious Bishop Davenant, Imperita plebecula feriari nos arbitratur totos dies, nec aliquid negotii habere postquam Templo pedem extulerimus: The ignorant Common people imagineth that we make many holidays, and that we have nothing to do but only at Church.  
Nevertheless, our case is clean otherwise; for besides the outward exercise of our Pastoral function, behold, there is, of not a perpetual, yet a daily burden of prayer, meditation, study, etc. Imposed upon our shoulders; so that the truth is, we never loiter less, than when we are thought to be most at leisure.  
It is impossible to sustain these & sundry other painful incumbencies, proper to our places without sufficiency, and affluence of competent maintenance.  
The want of this, may well occasion the Clergy to impute the fault of failing in these duties unto the iniquity of the times, and the penuriousness of the people, even as victorious Annibal cried out, negando supplementum, vos retraxistis, how he was perforce drawn out of almost Conquered Italy, by the Carthaginians pernicious parsimony.  
If ver erat aeternum, per se dabat omnia t●llus: the golden age were still in esse, with a free will offering of all delights and necessaries. If bread and fish reigned voluntarily down from Heaven, as is reported to have fallen in the days of the Emperor Otho the third.  
Were the doctrine of the jewish Talmud, verified for the present in this Island, touching the free and ready preparedness of all manner of Victuals. Can we attain to have the Angels our Caters with the Eremite Or in the desert of Thebays: or with another fabulous bird of the same feather Saint Alpias, to live a longer space here on earth without hunger and thirst.  
Were we able to walk as fare with bread and water, as the Prophet Elijah went 1 Kings, 19 Or might our poor and small measure of provision miraculously multiply like the Widows little cruse of oil, and handful of meal into many indeficient vessels 1 Kings 17. and 2 Kings 4.  
Or would a few loaves and fishes suffice to feed thousands, and increase into sundry basketfulls of fragments Matthew 14. Can our  (like the Israelites in their forty year's travail through the deserts) continue without waxing old upon us, and our shoes hold good without waist and decay on our feet, Deuteronomy, 29.  
If a Manna honey-dew could still be gathered, during the term of our mortal pilgrimage: or such a sweet shower did mellifluously drop upon our drooping spirits, as Antoninus affirmeth to have descended upon the Christian Host, marching out of Antioch against the cruel Turk Corbonach, whereby a cheerful vigour of mind and body, confirmed them in all the occurrences of that dangerous expedition.  
Were we Chameleon complexioned to feed on the air; or mouthless like the Indian Astomis, to live by odour; Then should Sacrilegious depredation and spoil be borne with more patience, and not bring so much harm and prejudice. Thou shalt not muzzle the mouth, etc.  
Moreover, whereas (contrary to Anabaptists humours, who abide no Books but the Bible, & some of them not so much as that) a good Library is the most necessary Magazine & storehouse, for to make meet provision of Sacred food for men's souls.  
Yea also to discover and discomfit the wild Boars of the wood, the ravenous Wolves, and crafty Foxes; namely Tyrants, Machiavellians, Infidels, Heretics, Hypocrites, Profanistes, Schismatics, which continually watch occasion to surprise, worry, and devour the Flock. Were now as easy and cheap a way at our wishes, to get this same needful company of meet Books; as we read how once a Ship came floating into Alexandria of the own accord full fraught with Armour to furnish their wants.  
Or were not the expensive precepts of Hospitality and alms deeds, of necessity to be performed for discharge of duty and example to the flock.  
Or would the Almighty and most glorious God, the bountiful giver of all Majesty, riches and honour, the benign bestower of all precious blessings well please and take it, that even not seldom in an ordinary man's house there appears a stately structure, a fair Cupboard of plate, a sumptuous furniture, a costly table, a seemly attendance, a stable of good Geldings, etc.  
And yet will he be contented that his divine house shall remain, in as bad condition many times as a ruinous, sordid, and confused cottage; with a course carpet, a home spun cloth to cover his holy-board, with a poor Parsonage, a beggarly Vicarage, a threadbare coat, a hungry table etc. With the worst and most refuse tith for his tenths; with poverty, neglect, and baseness for his Service and Ministers?  
Do ye thus requite the Lord, oh foolish people and unwise: Deuteronomie 32? Is this unworthy and blind partialty agreeable to the due of his glory, to the dignity of Christian souls, to the direction of Ecclesiastical decency, to the excellency of the Clergies profession, to the credit of our Religion?  
Or were these and the like particulars, impropriate upon our own private respects, and not chiefly concerning the honour of God, the propagation of the Gospel, the welfare of the people?  
Then Barbarus has segetes, we could the better suffer with wronged Mephibosheth the Sacrilegious Ziba to take all. Then tithes, oblations, and glebes might be detracted from the Clergy, with a great deal less grief and injury to themselves, also with much smaller harm and inconvenience to their Cures.  
But now since proportionable means are the necessary nerves of proceeding forward in every function: since money is the requisite fountain, which feedeth with her supplemental waters each river of humane actions and temporal affairs.  
Certainly then the Priest's Office must never be grudged, nor deprived of that like provisional privilege and allowance which indeed we use not to deny ourselves, nor others in the exercise of inferior professions of fare smaller consequences; yea we ought to afford, what is requisite in this kind unto our very labouring beasts. For, Thou shalt not muzzle the mouth of the ox that treadeth out the corn.  
Fourthly, we are to declare the truth of this doctrine, from the dunesse of tithes by divine right to the Ministers of the Gospel.  
Sundry well devoted children of the Church, Clergy and Laity have religiously laboured in this laudable subject. Their lines to this purpose would shine as most clear and resplendent lights, did not miserable men when light is come into the world, love darkness rather than light. john. 3.  
Nothing hindereth a good cause more from prevailing, than the perverse unconscionableness of covetous minded people, opposing the right for their own respects. Come not this hence, of the evil lusts that war in their members, james 4.5.  
And because this natural corruption, is the very fountain of sundry folks wilful contradiction, I suppose one strong argument for the dueness of tithes by divine decree, might aptly be fetched forth in that regard.  
Surely, when as men are bound to honour the Lord with their substance. Proverbes 3. But they are bold to break this blessed Commandment, and usually prefer their wealth in the place of God, I marvel not for my part, why the Apostle Paul hath named covetousness Idolatry.  
Although then I had much rather refer you to the excellent labours of others: Nevertheless, since this particular is propounded among the rest for confirmation of our collected doctrine: It seems best not to pass it over in silence, but to afford it a brief discourse.  
Let us then speak a little in this case of tithes. First, touching their primary intimation, and institution in the old Testament. Secondly, concerning their posteriour continuation under the Gospel.  
First, touching the primary intimation, and institution of tithes in the old Testament. Before the Law, men having not the Law, were a law unto themselves, and shown the work of the Law in their hearts, Romans, 2. Many things were prescribed in the times of Moses by direct injunction, which were practised of holy men saith Pererins, long afore that season, by a natural instinct and by divine inspiration. The jews (I have read) supposed the oblations of Cain not to have been acceptable unto God, forsomuch as the ears which he tendered, were penurious and not replenished. Tertullian telleth that cain's offering met with disesteem, because quod offerebat non recte dividebat, he dealt it not rightly. But whether he offended in the number or nature, in the manner or measure, or in all; I imagine not so necessary to determine precisely.  
It is enough for proof of the point, that we must know, even when the Church was in her Infancy, yet then before the Law, Cain and Abel were instructed (either by tradition, or else by natural reason) that a chief part of whatsoever the earth yielded unto them, was payable to the Lords peculiar worship.  
The next piece of antiquity to our purpose, appeareth in the memorable passages between Abraham and Mel●hisedech; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Patriarch with a hearty freeness divided unto him a tenth part of all, yea even of the spoils; and the Priest tithed him as having authority.  
The conclusion is demonstrative from the type to the truth, from Melchisedech to Christ, for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the one is transferred into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon this other. As blessing then, and tithing were extant in the Priesthood of Melchisedech, so are they most evident in the Priesthood of Christ: which shall more appear hereafter.  
As all sinned in the loins of Adam, so all are tithed in the loins of Abraham, Lyra affirmeth. Behold this Patriarch who had the promises, did by this his action bind all his seed, both the children of his flesh and the children of his faith.  
It than we will be happily taken up; into his Paternal bosom after our bodily dissolution, we must also make him a Father of our thankfulness: if we receive blessings in him, we ought not refuse to pay tithes in him. Thou shalt not muzzle the mouth, etc.  
Old jacob's turn is next: observe (as the learned think) that his Vision concerneth his whole posterity. It followeth then (they infer) that his vow of giving surely the Tenth unto God, is no less largely obligatory, yea upon all the families of the earth to be blessed in his seed, Genesis. 28. The two former points of jacobs' vow; namely, first that the Lord should be his God. Secondly, how that Pillar should be God's House, pass without controversy to be perpetual, touching a general foundation of Religion, and of Sacred houses for divine exercises.  
But the third particular of conferring tithes to the Lords worship and Service, meeteth with much exception against all good reason; because what would become of the two other, if this latter did not supply liberal maintenance?  
The Lord saith Ferus, needed none of jacobs' gifts, nevertheless the holy Patriarch knew it was his duty to confer toward the maintenance of his divine Service and worship; although the precept of tithing was not yet extant, yet the law of nature did dictate that we ought liberally to contribute unto these Sacred performances out of our proper goods and substance.  
Hereupon the Priests amongst the Gentiles had in all places a liberal sustentation and respect.  
Jacob he concludeth appeareth herein, to be much more piously perfect than we are; lo he long afore the written Law unconstrained, of his own free will, voweth tithes unto God. But we are so far remote off from his devotion, that in stead of paying we purloin them, in lieu of giving we take away.  
Now if any one he addeth, be forward to reply, That the law of tithes did appertain unto the old Testament, and so it is now abrogated; he answereth how the law of nature standeth still in vigour, which requireth no less than the performance of our Doctrine. Also he saith how the law of charity ought to be of that force, as to give more than the tenths in the times of necessity: yea if occasion urgeth the whole for Christ's sake, who hath given himself wholly for us.  
Neither (as Doctor Willet noteth) doth our jacob's vow at this present intimate any neglect of this duty in him before, since it is lawful for a Christian to tie himself by a new vow to perform that unto God, which he is otherwise bound to accomplish, and hath been wont to put in practice. For by these means we may whet and better our weak and dull devotions.  
Finally, the question here moved by some disaffected folks unto the Church: To whom jacob paid his tithes? seems unnecessary, and indeed not mannerly dealing with the divine word. Sem and Heber supposed by sundry to be the men, deceased long before: But the Altars, the sacrifice, the worship, the service of Almighty God (who liveth for ever) were the objects of our thankful Patriarches pious vow: And this he performed unto the Lord, whiles he consecrated the tenth part of his goods unto religious uses. Cajetan and Mercer consent to this purpose. Thou shalt not muzzle the mouth of the ox etc.  
Tithes and the Law were not twins of one time. Brentius noteth them for no new invention of the levitical Priests, but a thing long before accustomed of the Patriarches, in way of thanksgiving and devotion.  
Yea the very Gentiles, some by the light of nature, some by tradition from the sons of Noah; held this for a principle: That they were bound to honour the al-giving God with their riches; whereupon many of them paid tithes.  
Thus the Law was but a confirmer, and Levi but an observer of that maintenance long afore offered, and devoted unto divine Services. Therefore these tenths are fond by some imagined to be ceremonial, and by others judicial. The men of this world make them any thing, with a mind to pay nothing: but from the beginning it was not so. Matthew 19 The first borne were then the Priests, and they received tithes due to the Priesthood. As soon as that Sacred name is spoken of in the holy Scripture, behold there likewise mentioned the payment of tithes, that calling brought on that condition: the Priesthood and tithes seem things reciprocate. Thou shalt not muzzle the mouth. etc.  
This same divinely inspired practice did afterward proceed into precept. We may hear Almighty God, not in a sense of generality, but in a signification of special propriety, claiming them as his own origin all right. Leviticus 27. And all the tithes of the Land, whether of the seed of the Land, or of the fruit of the tree, is the Lords: It is holy unto the Lord. And concerning the tithes of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord.  
Master Calvin upon the place concludeth tithes Gods proper right, and royal revenue. He hath a common right most amply diffused in regard of his creation and providence: Every beast of the Forest, and the cattle upon a thousand hills, the fowls of the mountain, and the wild beasts of the field. Psalms, 50. All are his, and hold of his good pleasure.  
But he hath a special right unto tithes as his own reserved demeanes: they belong to his Majesty independantly: so they were solemnly proclaimed in Sinai above twenty years at least afore their assignation to the Levites.  
Thus it appeareth, although he had not appointed them to have been their portion, yet had they been still his: he vouchsafeth (Master Calvins' phrase is) to substitute or surrogate them into his own place touching the tithes: he addeth how Abraham paid into the hands of Melchisedech, what indeed be aught unto God.  
Our due acknowledgement of all fruits and increase to come from the Lords goodness, is witnessed by our tribute of tithes to him, which when he demandeth he requireth not ours, but his own.  
The most gracious God hath been pleased to make a deputation of this right, to such persons who minister unto him in holy things, throughout all ages, as well afore Moses, as under the time of his Law, moreover in the succeeding season of the Gospel.  
So that what his Majesty proclaimed, Numbers 18. Behold, I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve, even the Service of the Tabernacle of the Congregation; It appertaineth unto the whole company of his Priests whiles the world endureth in respect of their Sacred employment.  
Although God gave the tithes to the Levites, yet did he not first found them in that Incorporation, but only transferred his own right to that order, so long as it should continue. And after that expired, lo the same right descended (as it were by entail) to the succeeding ministry of the Gospel.  
Since then the Lords certain right, and demand of tithes hath been openly confirmed by his own public Statute: And since that his good pleasure hath solemnly appointed them for the holy Service sake, unto his divine Ministers in all times.  
How dareth then the contemptible creature disannul the decrees of the incomprehensible Creator? What a marvellous impudence seemeth it in humane mortality to transmute the ordinances of the omnipotent Majesty?  
How audacious doth the vile dust of man appear, for to vary and alter the celestial Laws of his unchangeable maker? Lo, he hath required the tenth, but where did he ever remit it? He hath bound us in the obligation of his precept, but where did he ever cancel it?  
Why presumeth any one to usurp upon an impious liberty, when as his Highness hath vouchsafed no privilege nor licence? Thou shalt not muzzle the mouth of the ox etc.  
Tithes seem neither Ceremonial nor judicial, neither typical nor civil.  
Touching the former: no proof is made of any repute: the ceremonies of Moses Law were so ordained, as they did prefigure, and were similitudes of heavenly things, standing in meats, and drinks, and divers washings, and carnal rites, until the time of reformation. Hebrews 9 and they lived no longer, then whiles Christ came, unto whom they looked.  
But neither had tithes any ceremonial institution, being separated for the necessary use and maintenance of the Levites: neither though they looked toward Christ, did they breathe their last gasp at his blessed birth, for than might the moral Laws have also expired at the same period.  
Touching the latter: they seem no judicials, for they concerned properly the Commonwealth, and these were peculiar to the Priesthood: they pertained to policy, these to piety: they were no judges of things Sacerdotal and sacred, these had an Ecclesiastical nature, and a being afore the order of Levi, and the time of Moses was taken notice of.  
They are consecrate to God, man may not meddle with them, but only by virtue of his Sovereign right: when men make use of them, as of the Lords allowance or wages: mark then, that this is not for our natural or civil work, but for Religion, the divine worship.  
Wherefore we must not imagine the tenths as things in common use, but separate by God himself for his spiritual service and servants, so they ought to continue without humane reversal.  
For what the Lord hath once established, and enacted, and limited within the lists o● no express space of time; Behold, that must remain, as the lasting of the Laws of the Medes and Persians are anciently written of, unchangeable for ever, until the same God himself doth repeal them, who at first ratified them.  
Whiles his divine Service endureth, the tithes which are appropriate to him, and thereunto deputed by him, must likewise keep their course of continuance. Surely, they which vainly suppose, that his sovereign statutes may be dealt with like a nose of wax, or a leaden rule, namely altered and wrested according to covetous men's corrupt humours, shall verily find him at length to breaks them with a rod of iron, and to dash them in pieces like a potter's vessel: Psam. 2. Thou shalt not muzzle the mouth, etc.  
Secondly, concerning the Posteriour continuation of the right of tithes under the Gospel: that may be entreated of in this twofold manner: namely, either by divine constitution, or else by humane consecration.  
First, touching the continuation of the right of the tithes under the Gospel, by divine constitution. It is enough, Gualther writeth to know, that the duties payable of old in this kind, aught to be transferred unto the Church of the New Testament. For although the levitical Priesthood be abolished, and legal sacrifices have ceased; yet notwithstanding the ministry of the Gospel still remaineth, and therefore the means of their living must in no wise be diminished.  
Some of the learned have alleged in this sense, our Saviour Christ's answer Matthew 22. When as the deceitful Pharisees sought so subtly to circumvent him; Render (saith he) to Caesar the things that are Caesar's, and unto God the things that are Gods.  
Caesar must receive his tribute according to the image superscribed upon the coin, God must receive his claim according to the purport of his Law in that case provided.  
We read in the 23. Chapter of the same Evangelist, how our Lord jesus reproving the hypocrisy of the Scribes and Pharisees, for making a goodly show of an upright conscience in their tithing, even of the smallest particulars, when as they omitted the weightier matters of the Law; lo he doth thus at last conclude, These aught ye to have done, and not to leave the other undone.  
Saint Augustine, Chrysostome, with sundry famous Authors besides expound this instance to our purpose. I marvel then, how a great many miserable Earthworms most vainly imagine to mount up aloft, into the heaven of bliss, coming very fare short of the righteousness of the Scribes and Pharisees in this case; when as our Saviour saith, except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no wise enter into the Kingdom of heaven.  
Neither is their cavil of any sufficient force, how the alleged place only concerned the Israelites under the Levite Priesthood; Because as the Lord Bishop Andrew's observeth, whereas other Pharisaical scrupulosities premised in the chapter meet with a brand of abrogation, this still remaineth with a mark of approbation.  
Neither dare I suppose, that the interest of the Lord solemnly established in the old Testament, doth thus sodamely expire in the New, unless his own self had signified unto us a resignation of his right.  
It is written Matthew. 11. Verily I say unto you among them that are borne of women, there hath not risen a greater than John the Baptist: notwithstanding he that is least in the Kingdom of heaven, is greater than he. Meaning, that for so much as john Baptist was next unto Christ in time, above all the Prophets, which ever lived before him, his happiness went therefore beyond them in that high respect for he saw what they desired to see, and saw not.  
Because also he was of a more worthy calling, for he might be reported to have pointed out Christ with the finger of a fuller discovery, which others could not descry, but only afar off.  
Thus likewise those men which succeeded John in this sacred Ministry, namely the Apostle, and their successors to the end of the world, are happier in a higher degree, and of a more excellent calling then john the Baptist, because living in the resplendent season of the much gloriouser illumination of the Gospel.  
Doctor Downham examining the particulars of the Levites profits, affirmeth, how they amounted to a far greater measure for the maintenance of that small tribe, than all the Bishoprickes, Benefices, Colledgelands, or whatsoever other Ecclesiastical emoluments do yet remain, yea although the Index expurgatorius of sacrilegious inquisition had not with that extreme tyranny invaded, and over-runne them.  
Why should then the Evangelicall Sun so marveilously surmounting the glimmering Moon shine of the Law, in the sweet of saving knowledge, suffer so missebe-seeming an eclipse in the most disproportionable means of Ministerial maintenance, & not rather exceed the other in necessary abundance, as it doth in notable brightness?  
If the ministration of condemnation be glorious, much more doth the ministration of righteousness exceed in glory. 2 Corinthians. 3. when as the Minister of the Gospel hath succeeded the Levite in the Ministry, and is the Minister of a better Testament, what cause can be then conceived, but that he ought also to succeed him in the stipend or allowance?  
Quatis ratio spraecepti tale praeceptum: the Civilians tell us, it is right that the Law should not expire as long as the reason of it remaineth. Moreover reason, equity, and sacred Scripture requite, that the worthier wages belong to the worthier Calling. Thou shalt not muzzle the mouth, etc.  
Further observe how the 13. and 14. verses of this Chapter, as likewise Galatians 6. will (if well considered) that the decree touching tithes in the old Testament is not dissolved in the new, but still continued, and the practice of the former a precedent for the latter.  
For that same maintenance which the Apostle Saint Paul in those places maketh mention of, is most aptly expounded by Scripture to be the tenth part.  
And though the manner of portion in them places, seem in some men's sight left undetermined, yet if we may explain Scripture by Scripture (as indeed such a mutual intercourse should be between the old and new Testament) then doubtless the clear phrases of the one may easily declare the obscurer speech of the other: And so by the context of holy writ the tenth will soon come to be discovered, and God's ordinance there repeated by the Apostle, be preserved inviolable, and carnal conceits without warrant, be discarded, and this divine Law endure in force and vigour. Thou shalt not muzzle. etc.  
The seventh Chapter of the Epistle to the Hebrews seemeth a strong champion in this case. Now consider how great this man was, unto whom even the Patriarch Abraham gave the tenth of the spoils.  
And verily they that are of the sons of Levi, who receive the Office of the Priesthood, have a commandment to take tithes of the people, according to the Law, that is of their brethren, though they came out of the loins of Abraham.  
But he whose descent is not counted from them, received tithes of Abraham, and blessed him that had the promises.  
And without all contradiction the less is blessed of the better. And here men that die receive tithes, but there he receiveth them of whom it is witnessed that he liveth. And as I may so say, Levi also who received tithes, paid tithes in Abraham. For he was yet in the loins of his Father when Melchisedech met him. etc.  
Levi in Abraham decimatus est, quoniam in lumbis ejus fuit, quando decimas dedit sacerdoti Melchisedech: Saint Augustin hath left written that Levi was tithed in Abraham, because he was in his loins, when he gave tithes to the Priest Melchisedech.  
I conceive the scope of this Scripture is to manifest, and magnify the high and honourable condition of Melchisedech, and consequently of Christ jesus. But one main argument for Melchisedecs' admirable greatness, is drawn by our Apostle from his receiving tithes of him, whose offspring the tribe of Levi (then in Abraham's loins) afterwards took tithes.  
For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he tithed Abraham, taking the tenth part of him as his due, and not given.  
Neither may we affirm that Melchisedecs' admirable greatness is since unhappily eclipsed, and fallen into wane, but rather he is as ample and evident still as ever he was, because he is the Priest of God for ever, a Priest that never dieth; and so his Priesthood and the rights of it never cease.  
But certainly his greatness in his antitype Christ, cannot be concluded to be still the same, if Christ hath no right to take tithes, for this indeed appeareth the chiefest, and most urged of the two notable arguments to declare his greatness.  
This argument of Pererius may be said to concern the point; The Priesthood of Melchisedec hath been more excellent than the levitical Priesthood. But Christ hath been a Priest after the order of Melchisedech: therefore the Priesthood of Christ is more excellent than the levitical Priesthood.  
The minor proposition is manifest, Psalm. 110. and the major is proved by Saint Paul in a twofold manner, partly because Melchisedech blessed Abraham, principally because he received tithes of him.  
What then was due and paid to Melchisedech, is also due and payable to Christ, else he were not a Priest for ever after the order of Melchisedech, if he should fail in something to be as Melchisedech was: But to grant that seemeth absurd, because he is after his order, as the Priests of the Law were after Aaron's.  
Since than tithes were due and paid to Melchisedech, doubtless they are due and aught to be paid unto Christ: And so consequently to his servants the Ministers of the Gospel, who are Christ representatively, and in whom he blesseth, & refresheth with the bread and wine of the holy Sacrament, & of heavenly consolations the faithful, which are weary and ready otherwise to saint in their spiritual warfare.  
Neither was Abraham's payment of tithes voluntary, but of duty: for were must note how Melchisedech was the image of Christ & his Church: Abraham figured forth the Congregation of the faithful.  
Although then Levi received tithes afterward by a particular grant from God for the time, yet he paid them generally with the Congregation in the loins of Abraham unto the Priesthood of Christ, here personed by Melchisedech: which being perpetual, and an image of this in the Gospel, may well note unto us, that this duty of tithing ought also to be perpetual.  
Saint Chrysostome conceiveth Abraham to have been herein our Tutor; and whiles he payeth tithes, not to a Priest offering up levitical sacrifices, but administering bread and wine (the elements of the Evangelicall Sacrament) it intimateth sufficiently that men must now pay their tithes to the Ministers of the Gospel.  
Moreover, if the order of Priesthood here spoken of be an eternal order, and yet such an order as to whom the tithes are due (which plainly appeareth in the Chapter alleged) surely then, let the Priest be either Melchisedech the type, or Christ the Antitype, yet the same matter must remain still evinced, namely that tithes must always continue to the end of the world, being the rightful due of an enduring Priesthood.  
To this purpose may be applied these words of Master Calvin on the place; The Apostle affirmeth the dignity of Melchisedechs' Priesthood to be for ever, and that of the Priesthood of Levi but temporary. The life of this latter Priesthood was one day to be dissolved, even as the lives of men liquid expire.  
Yet no Scripture speaking of tithes paid to Melchisedech, saith any thing of his death, wherefore the right of his Priesthood was not to cease but continue.  
The latter Law did not derogate from the former, the right belonging of old to Melchisedech, is not now repealed by another Law given of God by Moses, whereby to turn over that right unto the Levites.  
Saint Paul prevented that conceit, cum dicit ad tempus decimas Levitis solutas, showing that tithes were paid to the Levites but for a certain season, because they might not live ever.  
But Melchisedech being immortal, retaineth unto the end what God hath once given him; namely the dignity, duty, yea and the rights of the Priesthood, which are declared to be the tithes, etc.  
The 13.14. etc. verses of this 7. Chapter with some other passages therein, will determine the things spoken under the name of Melchisedech upon Christ without question.  
Behold than he is the rightful receiver of tithes, in his Evangelicall Priesthood, even by witness of the new Testament.  
As under the Law tithes were not so much the Levites at Gods in the Levites, they receiving them as deputed by him to take this sacred tribute.  
Even so likewise before the Law, not so much Melchisedech, as the Lord in Melchisedech did receive tithes. Now under the Gospel, not so much the Ministers of the Gospel, as he that is our blessed Lord jesus Christ in the Ministers of the Gospel, doth by divine right take the tithes.  
Miserable then are those wretches which dare defraud him, by depriving his Ministers, and regard not this precept. Thou shalt not muzzle the mouth etc.  
Although whiles Christ lived on earth, the levitical Priesthood being not abrogated, had the tithes. Moreover he and his Apostles leading a kind of travelling life from place to place, could not conveniently receive them; yet intermission for a time must not be thought to infringe their due right; no more than the suspension of circumcision for forty year's space in the wilderness, did disannul that.  
The Apostles also and their primitive successors took the price of whole fields, and possessions of those which converted to the Church, and professed the Gospel; whereby they had meet means to maintain their own selves, and the poor brethren.  
That course continued about two hundred years after Christ, and the practice of it multiplied into a very great proportion.  
Then the state of the Church being settled, the ancient Fathers taught tithes to be thus due, general counsels decreed them so, and public authority renewed the payment of them.  
To this purpose the Lord Bishop Andrew's bringeth in Cyprian, Clemens Alexandrinus, Origen, Augustin, Chrysostome, Hierome, etc. Pronouncing the detainers of tithes to be invaders of other men's goods: how neither less nor worse must be paid: how the offenders in this sort have no due fear of God, not true sense of repentance;  
Yea to be void of all thankful memory, of the divine liberality and bounty to wards them. How such wretches seem wickeder than the Scribes and Pharisees, who durst meddle with nothing for their proper uses, before they had first of all separated the tenths, fearing else a curse to fall upon them for defrauding the Lord.  
He also produceth some Orthodox Counsels, which strictly decreed decimarum pensiones et paraeciarum divisiones, the payments of tithes and divisions of Parishes: Also show the ordinances of divine Laws in this case, and the Excommunication of refractory offenders in this point.  
He also rehearseth some instances out of the Canon and Civil Laws, which anciently accounted Parishes and tithes, Clergy and tenths etc. to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reciprocate and convertible, and they did enjoin the true payments of them under extreme penalties.  
Neither did sundry old constitutions, provide only for honest dealing in predial tithes, but also their care extended to have those which are of a personal nature to be well paid. They had in conscience a notable ground for this, out of that memorable place: Galatians 6.  
From which Aquinas affirmeth, how all things whatsoever a man possesseth, be contained under the carnal things mentioned by the Apostle, and therefore he inserteth that tithes ought to be paid out of all our goods &c.  
Thus much was worthily projected in the reign of our late King Henry the eight, and more largely deliberated & allowed by many of the Lords spiritual & temporal, besides sundry other eminent persons, when the last Edward sweyghed our English Sceptre: who (as Master Studley writeth) willingly confirmed this religious, just, and necessary resolution, for all men of traffic, sciences, trades, etc. that they should put in practise the custom of the City of London, for the payment of personal tithes: Alleging there could be no conscience for Farmours, Plowmen, Shepherds, etc. to return the tenth, and nevertheless that the persons of this gainful condition would presume themselves to be free and exempted.  
It seems then an imagination void of all true conscience and devotion (whether we examine it by the light of nature, or by the brightness of grace) for any people to pretend, and plead an immunity, from liberal contributing to the maintenance of their spiritual Pastors. It is also irreverently opposite against the opinion and practice of venerable antiquity, and contrary to my text. Thou shalt not muzzle etc.  
Finally if the words of a few, otherwise supposing Autors (whether grave divines or judicious Lawyers be well pondered) I conceive in effect they speak to the point, I am sure to the purpose of my text.  
For all of them unanimously plead against wronging the Church, and for a liberal allowance to the Clergy, to furnish and maintain themselves and their families, to keep hospitality, to relieve the poor.  
Solutio decimarum Sacerdotibus est de jure divino, quatenus inde sustentantur, saith Gerson, they hold them divinely precepted in these respects.  
Yea, the Doctor and Student acknowledge it, to be grounded upon the law of reason, that every one is bound to honour God of his proper substance, by giving a meet portion of his temporal goods unto the Minister, to him of things spiritual.  
That treatise further affirmeth, how there is no cause why the people of the new Law ought to pay less, to the Ministers of the new Law, than the people of the old Testament gave to the Ministers of the old Testament. For the people of the new Law, be bound to greater things than the people of the old Law were: Matthew 5. And the sacrifice of the old Law was not so honourable as the sacrifice of the new Law is. For the sacrifice of the old Law was only the figure, but the sacrifice of the new Law is the thing that is figured: that was the shadow, this is the truth.  
To conclude, most of them commend the old tithing course: Insomuch as no few of these profess in Master Perkins speeches; doubtless had not God himself in the old Testament taken such strict orders for the live of the Levites, they had been put to no less extremities, then is the ministry of this age, which is many times so miserably muzzeled, as no merciful man would suffer his beast. Thou shalt not muzzle the mouth of the ox that treadeth out the corn.  
Secondly, touching the continuation of the tithes under the Gospel by humane consecration. Admit as some vainly surmise, that the payment of the tithes were merely a Mosaical mandate: from which men under the Gospel are made free; yet because nature hath taught men to honour God with their substance: and for that the most true and sure way to perform thus much, is by making and rendering him payment in kind, out of the very self same tiches, which through his gracious blessing the earth continually bringeth forth.  
And since that besides, Scripture hath left us an evident example of that particular proportion, which for moral considerations hath been determined most fit and meet by them, whose wisdom could best of all judge. Furthermore, seeing that the Church of Christ hath long ago entered into the like obligation of tithing; me thinks then in these days this question seems vain and superfluous, whether tithes be due by divine right or no?  
Doctor Downham accordingly declareth that tithes are due to Christian Ministers by vow: Christian Commonweals and Counsels having consecrated them to God, and his Church: neither is it now meet time, after vows to make this manner of enquiry, nor to endeavour for to alter them without divine dispensation and sufficient satisfaction.  
For grant at the first that it might have been imagined a doubtful and disputable matter, yet now our case appeareth to hold a clear correspondence with theirs unto whom Saint Peter spoke Acts 5.  
Whiles it remained, was it not thine own? and after it was sold, was it not in thine ewne power? Why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.  
If then it were not lawful for Ananias and Saphira under pretence of Religion to sell their Land, as if they would have given it to the Church, and yet concealed and detracted part thereof, for which we read their horrible tragedy in the aforesaid Chapter.  
Then is it much more unlawful to detain and withhold any part from the Church, which we never gave, but it was rightly the Churches just possession before we were borne.  
The general current of grave authority runneth this way, that whatsoever hath been lawfully given to religion, can never be taken away again, unless redeemed with a greater price, Leviticus 27.  
The reason is easily thus rendered, because the goods of the Church are holy things, and therefore not to be profaned, which offence is then committed, when as they are withdrawn from the Lords Service.  
The 250 censers of the seditious sinners. Numbers 16. might not be profaned because they had been hallowed, for by the Lords own direction Moses appointed Eleazar to take them out of the burning, and to make of the broad plates for a covering to the Altar, alleging their consecration and offering up before him.  
Neither can the evil lives of some Ministers (much less encroaching sacrilege) justly alienate those tithes, glebes and oblations, which have been hallowed and offered up unto God's Service.  
For certainly although in substance the tithes, the glebes, and other goods of the Church, seem the same that all other are, out of which they he taken.  
As for example sake, the water, the bread and the wine in the Sacraments, are all one with other water, bread, and wine; yet in regard of the use thereof, behold we must conceive no small difference: since they are made holy and sacred by dedication.  
Therefore as it were horrible villainy to abuse the elements in the Sacraments: so is it execrable robbery to profane the tithes, the glebes and other goods of the Church, and to pervert them from the religious end of their first institution, unto secular (and so sacrilegious) occasions.  
The title and right then which man had in any of these things (which seemed in his own arbittement either to give or reserve) before his donation of them to the Church, doth by the act, and from the time of any such dedication, remain the proper possession of God until the world's end, unless himself renounce or releaseth it.  
Good reason it should be thus, since equity hath taught us, that every one ought to enjoy his own, and what is ours no other can alienate from us, without our deliberate consent.  
No man having past his voluntary agreement or deed may at his pleasure change it to the prejudice of another. Should we then wickedly dare to deal worse with our good God, then his gracious Majesty hath permitted any other men to deal with us? When our tithes etc. might probably have appeared our own, we had fair colour of liberty to use and dispose them as ourselves thought good; but having once made them his whose they are, having consecrated them to his worship and Service; Let us wisely be warned by other folks fearful examples, what a heinous crime it is, even but to wash and clip that coin which carrieth on it the mark of God, the token of his divine insculpture.  
He reckoneth all these by the form of his own speeches for his own possessions. It must needs then be a most dangerous matter for the children of men sacrilegiously to invade them, and to despoil his Ministers (unto whom he hath deputed them) from the fruition of them. Thou shalt not muzzle etc.  
Moreover it seems a point of no small moment, and a thing very worthy our consideration, that the true meaning of all such as honoured the Lord with their substance, was to invest him with the propriety of what they dedicated unto him.  
Witness the stile of ancient grants. Thus in magna charta: we have given unto God, both for us and our heirs for ever. Thus Charles the Great; we know that the goods of the Church are the sacred endowments of God: To the Lord our God we offer and dedicate whatsoever we deliver unto his Church.  
Thus the Laws Imperial make somethings to belong by right of nature, indifferently to every man; some to be the certain goods and possessions of Commonweals, some to appertain unto several Corporations and Companies, some to be privately men's own in particular; some to be separate quite from all men.  
This last branch comprehendeth things sacred and holy, because thereof God alone is owner.  
Nullius autem sunt res Sacrae, et religiosae, et Sanctae; quod enim divini juris est, id nullius in bonis est▪ Sacred, religious and holy things can never be in the right of laymen's encroachment. That which is the Lords ought to be free from secular claim and usurpation. Thus we might read in the Laws of Charles the Great: There is not an Act more honourable, then by all means to defend and amplify the patrimony of Religion: Nor any more hateful and impious Constitution, then to impair those possessions, which devout men in former times, when they gave them unto holy uses, were wont in the most solemn place of God's Church, and in the presence of their Ghostly Superiors, to make (as they thought) inviolable, by words of fearful execration in this wise.  
These things we offer to God, from whom, if any man take them away (which we hope no man will attempt to do.) But if any shall go about it, let his account be without favour in the last day, when he cometh to receive the doom, which is due for sacrilege against that Lord and God unto whom we dedicate the same.  
Oh consider this ye that forget God and his Saints, in the frequency and senselessness of this soul and cursed sin, lest he tear you in pieces, and there be none to deliver.  
Thus the best and most renowned Prelates of the Church of Christ, have rather in this consideration sustained the cruel wrath, then yielded to satisfy the sacrilegious desire of their greatest Commanders on earth, coveting by evil advice and Council, that which most willingly they should have suffered God to enjoy, etc. Thou shalt not muzzle etc.  
Some person may chance move this question; can the goods of the Church, these consecrated things in no case be alienated? I answer, certain causes there are, wherein it is not obscure, but the Lord himself doth licence & warrant how we may safely presume him as willing to forgo for our benefit, as always to use and convert to our benefit, whatsoever our religion, hath honoured him withal.  
But here is an intolerable mischief, under this may be, many things which by no means must be, pass for currant and without control in this sacrilegious world.  
We deny not but occasions of many consequence may sometimes be incident, wherein the welfare and danger of the Church be also involved with the Commonwealth occurrences. We also suppose the safety of the people in sundry cases to be a supreme Law.  
We know that Kings and Princes, are the breath of our Nostrils: Wherefore Church & Commonwealth must concur in necessary care, and loyal duty towards them.  
Thus the learned apply these examples of Ahimelech the Priest, giving unto David the hallowed bread, etc. Of Hezekiah giving the silves in the house of the Lord, and the gold of the doors of the Temple to Senacherib King of Assyria, for to purchase his own, and people peace.  
Thus our Saviour Christ, in defence of his disciples plucking the ears of corn etc. allegeth the Sabbath was made for man, and not man for the Sabbath Mark 2.  
Thus Saint Augustine did cause the very consecrated vessels of the Church to be broken and coined, for the relief of the poor, in a time of extreme necessity and famine.  
After this manner the ancient Bishop Acacius redeemed seven thousand captives, out of most miserable bondage. All which and the like savour of Christian charity, but they descent from the common course of accursed Church-robbery.  
Finally, we wish that those which object some divines against the divine right of tithes, would for the safety of their consciences, but faithfully observe and practise those honest rules, which the learned men do strictly propound in this point.  

1 That there must be just cause of so doing.  
3 What is alienated must be employed to some good use in the Church or Commonwealth.  
3 There must be reserved a sufficient (not a surmised) maintenance for an able Ministry and relief of the poor.  
4 No good member of the Church, can in conscience seek the harm and hindrance of the same. Then would my text be better obeyed. Thou shalt not muzzle the mouth of the ox that treadeth out the corn.  
5 I am to make good the truth of our mentioned doctrine, by discourse of the unequal condition of Impropriations.   
Now as the doctrine doth induce this subject into question, so I intent my following speech hereof at this present, only according to the drift of my doctrine, namely, against those unjust and irreligious Impropriatours, which debar the labouring Ministers of the Gospel, from the means of their meet maintenance.  
Tithes (we may collect) continued in sacred esteem and possession some four thousand years afore our blessed Saviour's Incarnation. After his happy birth passed also about six hundred more, afore the profane hands of impious sacrilege durst invade, and violate these Ecclesiastical rights.  
Then, horresco referens, I tremble to relate it; there happened a disastrous season of hatching hateful monsters. Behold Mahomet acted the false Prophet in Arabia, Boniface played the Antichrist in Rome, Phocas most cruelly murdered his Master Mauritius in Constantinople, and traitorously usurped the Empire: At which time likewise Carolus Martellus in the Western parts under colour of defence, encroached in this kind upon the Church.  
And notwithstanding, his fair promises (as credible Authors affirm) to restore the tithes, etc. lent and entrusted (we are told) unto him, during the Barbarians cruel incursions, he salsifyed his faith, and frustrated the Clergies hope, by a wicked and wrongful alienation.  
The old saying, nulla fiaes pietasque viris qui castra sequuntur, touch military men's infidelity and profaneness appeared abundantly, verified in this martial and ambitious Prince.  
The city Tours upon the Loire continueth a lasting rrophy of his most triumphant victory. But his high towering humour reciprocating with the Babylonian beast for their own respects, & binding his soldiets to his aspiring service with the unlawful nervs of the Church, remaineth a notorious monument of irreligion not of liberality.  
The very Saracens whom he slew, would have exclaimed against such evil dealing with their Priests. Sundry writers of that time, suffered him not to escape without sharp censure, yea some of them pursue the chase of him until a fearful vision of infernal pains and torments undertook him, great pity it was that so glorious a Commander blemished his illustrious self by giving such occasion. Thou shalt not muzzle the mouth of the ox, etc.  
There was an age when Christian Religion ran a strong by as of building Monasteries, and endowing them with large revenues: a firm opinion of the piety and charity or those which were cloistered in them procured this ample benevolence.  
Their laudable beginnings in devotion, hospitality, and sundry alme●deeds were answerable. But in process of time; their idleness bred luxury to undo their devotion, and their luxury engendered avarice to destroy their charity: and then many whole Benefices seemed not seldom too few for one Monasteries devouring swallow. Men of no worth served their Churches, and spared them wages.  
These men (saith one) never of Gods making, but mere creatures of the Pope, notwithstanding his Fatherhoods protection, and no few opportunities of free corruption, did not yet so deeply degenerate, but that one of their utter enemies, Master Leaver in a Sermon before King Edward the sixth, etc. yields them this testimony.  
Whereas fifty ton bellied Monks filled their paunches, kept up their house, and relieved the whole country round about them: There hath succeeded in their place and generation of greedy guts, devouring the whole house, and making great pillage throughout a whole country, yet cannot be satisfied.  
He mentioneth also a world of fair pretences of good works at these Monasteries dissolution, vanished into nothing but delusion, and depravation.  
Moreover as at the first the Monks took but a small pension for themselves, from the appropriate Churches, and left all the rest to the officiating Vicars; but reditus tantum superfluos, a few overplus rends which might well be spared saith Panormitan, quando fructus sunt sufficientes et abundantes Clerico, when the other profits are abundantly sufficient for the Incumbent: non amplius quam quinquagesimam partem, no more than the fiftieth part, is a rule in a certain Council of Toledo.  
So when as they waxed exorbitant and immoderate, their holy Father himself (as they held him) inhibited and confined their insatiable greediness, as tending to the discredit of the Papacy, the ruin of Parish Churches, and decay of religion in all places.  
Hereupon Pope Alexander the third, commands in York and Worcester a reformation, and that the Bishops should admit none of their presentation, without a liberal provision for the Vicar's uses.  
The contrary he calleth extirpandae consuetudinis vitium, a wicked custom to be rooted out.  
Clement the third proceeded further against them, and in case they did not provide and present accordingly, he then ordered from them that power to the Ordinary.  
Clement the fourth confirmed and enlarged the former decrees. Clement the fifth, whetted still a sharper edge upon the former Constitutions, and threatened Ecclesiastical censures upon the persisting delinquents.  
Moreover it is known, how the Popes (for sear of others negligence) had their Apostolical Conservators in the Vicar's behalves. Neither passed any Appropriations from the Sea of Rome without special provisoes for these purposes, as Petrus Rebuffus witnesseth. And this text was frequently alleged against them, Thou shalt not muzzle the mouth of the ox that treadeth out the corn.  
You may soon see then by that which hath been said, how most of our modern Impropriatours come far short of the very Monks and Popes in piety and honest dealing toward the Church.  
That learned man above mentioned, termed these sorts of sacrilegious abuses in his time, perniciem et exitium totius Reipublicae Christianae, the bane and destruction of the whole Christian Commonwealth.  
Surely, if he had lived in this worse age of ours, and beheld the cunning and cruel multiplication and increase of this direful monster, he would have fallen into most bitter exclamation against it, and in some manner have resembled it to the abomination of desolation standing in the holy place where it ought not.  
Alas, it hath waxed apace to the waste of the Church: It hath quickly augmented into a viperous brood, no less deformed then ravenous, which make no meet conscience (according to divine command) of the welfare of our holy mother the Church, and of the maintenance of Christ's Clergy therein, the spiritual Pastors; but take to themselves the houses of God in possession. Psalm. 84. with a hellish greediness. Neither seemed the light of this serpentine Monster any better aspected then this bodily composed shape: For certainly if his evil eyes had well he held the Son of righteousness, such a gracious influence of supernal illumination should then have shined upon them, as they would never thus (contrary to the light of divine religion and natural reason) have insatiably coveted to muzzle the mouth of the painful ox, and suffer some slow-bellyed Cretian beasts to devour the grain.  
Nor allow the layterers the reward of the labourers: nor starve the industrious workman, and pamper up the idle person with his appointed portion.  
The rules amongst the best Lawyers, in this case run with a primary respect unto the Service of the Churches before any others necessities. The Vicar which excriseth the Cure must be preferred above all other persons, whither exempt or not exempted, Religious or Laicke, Ecclesiastical or Secular, Cloister and Chapter, etc. be the words of Bowichius and Rebuffus.  
Neither do they suppose a bare sustentation to be sufficient; perchance they writ, he shall not be driven into the extremes of want: yet nevertheless the portion may be much incompetent, if we regard a due and decent fashion (according to the conveniency and dignity of the Ministerial calling) in their meat, drink and clothing and other congruencies.  
It is not fit they should be enforced to feed fabis et aliis vilibus cibariis, with course fare and mean diet; nor yet their garments to be of the lowest rank: nec sibi debent coquere, neither may they want necessary and seemly attendance of servants. For as that Benefice is incompetent, which doth not well suffice to the maintenance of the Incumbent, and those which are necessary to serve about him.  
So these grave and judicious Authors affirm, that whensoever the Vicar's portion cometh in question, considerabitur in iis honestas, nt honoretur in iis officium sacerdotale, the excellency of the Priesthood with the due requisites, must be worthily considered and honoured, Thou shalt not muzzle the etc.  
Heu dedecus ingens! Fie then upon it, when the Impropriatour boasteth that he knoweth how to abound, but the Incumbent is compelled to bewail that he knoweth how to be abased; when as the Impropriatour laugheth that he knoweth how to be full, but the Incumbent must lament, that he knoweth how to be hungry and suffer need.  
This is a most unequal parting of Saint Paul's entire speech, Philippians fourth, and against the tenor of my text.  
It savoureth of no good piety nor conscience, that the Priest like Pliny's fish Lutarius, should perform a great deal of labour for food; But the Impropriatour, like the Egyptian fish Sargus, should ravine up the meat.  
The sacrilegious would verify the saying of the woman of Canaan Matthew 15. upon Clergy men; The Dogs eat of the crumbs, which fall from their Master's table: And so fare as they can, transform the Ministry into the jesuite Acostaes' poor fish Rambos, which is feign to sustain itself upon those refuse pittances, that slip out of the devouring mouths of the insatiable Tiburons.  
It was an old and authentical plea in the behalf of the officiating Ministers for their preeminence, Vicarius agit de damno vitando, monasterium vero de lucro captando▪ how the Vicar's labour for the good of the soul, but the Impropriatours endeavour for the goods of the world.  
What sign of equity can then be seen in so strange and sinister, sic vos non vobis; for the Clergy Bees to do all the business in collecting the honey and composing the combs, and the Impropriators drones, ignavium pecus, to consume and devour up all the honey, the reward of the others work?  
For the spiritual Shepherds to keep and to feed the flocks, and nevertheless, the carnal Impropriatours to carry away the fleeces, to reap the profits?  
For these birds of the Altar to sing, and wait upon the Altar, and yet those banes of the Altar to go away with the benefit of the Altar? For these Oxen of the Priesthood to blow painfully, and yet the profane Impropriatours to muzzle them shamefully? Thou shalt not muzzle etc.  
The Emperor Augustus Caesar, hearing how cruelly King Herod had dealt with his hopeful children, affirmed that it was better to be one of Herod's Swine then his Son, because Hogs had their privilege in judea inviolably preserved, but Herod's children were tyrannoussy murdered, against that prerogative which God and nature had given them.  
Thus might we profess in like manner, that the condition of the Impropriatours oxen seemeth much more fairly tolerable, than the state and fortune of their Vicars and hirelings. Those have commonly their meet & convenient provender to strengthen them unto their appointed task and business.  
But the ordinary portion of these is to serve & starve, to work and want, to be earnest in season, and out of season, yet without any due respect, & reason had of them in that deserving regard.  
We may justly complain at the miserable indignity of our case, with the words of Bildad, job. 18. wherefore are we counted as beasts, and reputed vile in your sight? or rather, why are we worse contemned and baselier reckoned of then bruit creatures?  
These pitiless sorts of oppressors resemble Pharaoh Necoh, killing tyrants indeed, to grant these Israelites no sufficient straw, and yet to exact the full tale of the bricke●, as when they had it; to bereave these Churchlampes of their requisite oil, and yet to remit nothing of their cantinuall burning:  
To clip off the helpful wings of these sacred birds, and yet to enforce them unto a wont flight of ministerial offices; to cut asunder the useful sinews of these men of God, and yet to call upon them to run the race that is set before them: to disarm these Soldiers of Christ from their necessary provision and weapons, and yet in praelia trudere inermes, to urge them into warfare, and thrust them upon the front of the battle.  
To deny fit tools and meet materials, and yet to constrain these mystical Architects for to toil and build, as if they had abundance: to suppress the means of all decent performance, and yet to press the practice of all manner of duties;  holds no good quarter with the rule of my text: Thou shalt not muzzle etc.  
Upon a strange surfeit which some ill tempered Clergy men, once took by a sudden overflow of outward prosperity, after a long time of persecution, arose the proverb of the Church's daughter riches which undid her Mother.  
Here was need to reform the disorderly and peccant members, but not to remove the divinely appropriate means, to apply a remedy, not to oppose a ruin.  
What an unconscionable and cruel inequality is then discernible in the Impropriatours' course, which by one ravenous mouth of sacrilege, do devour both mother & daughter; spoiling Christ and swallowing up his Spouse; robbing the Lord, and ruinating the labourer?  
What cares the Atheist for honest payment of his tithes, when as he hath despised all true religion? What faithfulness may we find in the Papists touching this point of tenths, since that he distasteth our present religion?  
But the Protestant Impropriattour seemeth to surpass them both in excess of Church robbery: For he teacheth that a man should not steal, and yet himself stealeth, he abhorreth idols, and yet he committeth sacrilege: he saith a man should avoid adultery, and yet he runneth a whoring after his own inventions: he maketh his, boast of the Law, and yet thorough breaking of the Law he dishonoureth God, and causeth his Name to be blasphemed among the Gentiles, Romans 2.  
Will a man rob God? yet they have rob him in his tithes and offerings, and so are cursed with a curse: Malachi. 3.  
This was at the siege of jerusalem, one of josephus' grievous expostulations against john and others of the seditious; if any man should take from thee thy daily food, no doubt, but thou wouldst account him thine enemy: canst thou then hope that God, whom thou hast deprived of daily Sacrifice, will assist thee?  
These Impropriatours, which debar the labouring Ministers of the word, from their liberal maintenance, deal no better with the Lord touching his worship and Service; what favour then can they flatter themselves with to find at his hand, without hearty repentance?  
Time and custom with some colour of authority have taken away the sense of this sin, and turned the remorseless offenders into the brazen faced impudence of Solomon's harlot, Proverbs 30. Such is the way of an adulterous Woman, she eateth and wipeth her mouth, and saith, I have done no wickedness.  
Some serpentine Patrons of these usurpers upon the Clergies patrimony are content to permit (where they cannot prohibit) a continuation of tithes still to the Minnistery, per vim exemplarem, by imitation of the jewish state ordered by the Almighty; but not per vim oblige ativam, by any binding force under the Gospel.  
Our divine right to the tithes is already (in a stipulation to our propounded doctrine) manifoldly made good. But admit we had (as they sane and suggest) no obligatory warrant, but only an exemplary virtue to plead for our interests, yet this seems enough to shoot such julianizers through with their own shafts.  
For where can the Impropriatours show so much colour to countenance their secrilegious encroachments?  
Did ever the Indiciall Laws of the jews afford them any such exemplary matter, to maintain their case with? No surely, for Nature, Law, Gospel, jew and Gentile, Grecian and Barbarian have often given the voices of their practices and protestations, against all such invaders of the Priest's inheritance.  
And yet, (tell it not in Gath, neither publish it within the wall of Askelon, let not the uncircumcised know of it) there are many persons named Christians, who to mount up themselves into the highest rooms of worldly Magnificoes, make no conscience to diminish and cast down the Ministers of the word, into the lowest centre of miserable mendicants.  
No small scandal to our Religion is this contumacy against the divine Injunction, Thou shalt not muzzle the mouth etc.  
The Apostle Paul affirmeth Rom. 15. that the strong aught to bear the infirmities of the weak, this is a general rule concerning all sorts.  
But the Impropriatour (whose brow is brass, whose neck is an iron sinew, and whose heart is as hard as flint) he regardeth it with the least, although it bindeth him with the most. He rampeth like a strong Lion upon the prey of the benefit, but he leaveth the whole burden to oppress the weak Incumbent.  
We are told Deuteronomy 22. Thou shalt not see thy brother's ass, or his ox fall down by the way, and hid thyself from them; thou shalt surely help him to lift them up again; yea, be they the beasts of him that hateth thee. Exo. 23  
But alas, there are too many Savage beasts in other places besides Ephesus. 1 Corinthians. 15. Namely cruel and brutish men (Theophylact and Primasius interpret the words) which practise nothing more than to oppress down the painful Paul's of the Clergy, and to let them lie in all extremity.  
We read 1 John 3. Who so hath this world's good, and seethe his brother need and shutteth up his bowels of compassion from him, how dwelleth the love of GOD in him?  
Nevertheless, whiles these impious Belshazzars' may drink and quaff with their companions in the golden & silver vessels taken out of the house of God Daniel. 5. while this merciless brood, may with the rich glutton, be clothed in purple and sine linen, and far sumptuously every day. Luke. 16.  
They have small compassion at the Lazarus of the spoiled Ministry, which want not seldom, the refuse, that fall from their rich Tables: yet they have small remorse at the Lazarus of many famishing souls; sterved through the accursed means of their execrable sacrilege.  
They have small respect at the grievous consequences of their corrupt example, because upon the opening of this bottomless pit, a gross and dismal smoke ariseth, by reason of which the Sun and the air are darkened. Apocalypse. 9 fugêrê pudor, verumque, fidesque; in quorum subîere locum fraudesque dolique, infidiaeque, et vis, et amor sceleratus habendi: All true devotion and pious affection to the Church consumed away; and there pressed into their place all manner of covetous circumvention and sacrilegious rapine. Thou shalt not muzzlee the mouth, etc.  
Behold from hence also a swerving world of lesser Church thiefs took heart afresh to commit manifold spoil upon the Clergy. They excuse themselves by the Impropriators ravening up total Benefices, to purloin & invade smaller parcels of tithes and glebes.  
Like the Pirate, who justified his robbing of the meaner Seafaring passengers, with a few Galleys; because Alexander the Great, with huge Armies and Navies pillaged & preyed upon whole Kingdoms and Provinces.  
No marvel then that this Impropriation Monster, meeteth with so bad mention not only among grave Divines, but also great Lawyers.  
The Lord chief justice Cook, that late was, observed out of Ecclesiastical History, how julian the Apostata having a purpose wholly to ruin the profession of Christianity, from which himself had foully revolted; used not the sword (as other persecutors did) but took away the means of the Ministry, etc.  
This crafty Fox well knew that the depriving them of these, would necessarily draw on the destruction of the other. And thus devilish is the profane Impropriatours dealing.  
He uttereth at last this prophetical sentence, the decay of the revenues of the holy Church, will one day be the subversion of the Service of God, and of his Religion.  
Learned Plowden in his Commentaries writeth of this observation long since by our reverend judges, how the Monks perfidious purloining all the chief profits to themselves, from the poor Vicars, ushered in a world of wicked abuses. And this is the profane Impropriatours impious case.  
He addeth, as the revenue of the Parish Church decayed, so likewise did preaching. The Emperor Justinian was wont to affirm, that from the beggary of the Ministry, follows the subversion of that holy order, and consequently of true Religion. But herein the notorious Impropriators must be appealed as grievously guilty.  
These sacred horseleeches which never are satiated, Prover. 30. they have little regard to the fearful judgement of God, who, at length without repentance and restitution, will verify upon them Solomans divinely inspired saying; It is a snare to the man who devoureth that which is holy.  
The King will question how they came in hither, not having a wedding garment? And bids his servantes bind them hand and foot, and take them away, and cast them into utter darkness, there shall be weeping and gnashing of teeth. Matthew. 22. Thou shalt not muzzle the mouth of the ox that treadeth out the corn.  
6. We demonstrate our observation from the recital of sundry inconveniences which are incurred through defect of its due execution; when as the painful Ministers are deprived of their competent maintenance.  
1 We set down the decay of true Religion. Doctor Andrews a Prelate of famous memory, discovereth an indissolvable combination between sacred manners, sacred means, sacred persons, and sacred revenues.  
These he accounteth so closely connexed, as the devouring of the one is the violation of them all. And whiles the Laity would swallow the last, they subvert the rest.  
It may be granted indeed to come for the most part to pass, that when the portions of the Levites are not given them, they flee every one to his field, Nehemiah 13. Alas, in their absence▪ where is the teaching Priest? but the wants of him bringeth men to be without the true God, and witbout Law, 2. Chron 15.  
For Romans 10. How shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a Preacher? and how shall they preach except they be sent?  
And how may we presume that the Lord will vouchsafe to send them which bring glad tidings of good things, and preach the Gospel of peace, unless men thought their feet more beautiful, and gave them better welcome.  
But verily if this indignation happen, than Proverbs 29 There is no vision, than the people must needs perish. For behold then the days come, saith the Lord God, that I will send a famine into the Land, not a famine of bread, warrant a thirst for water, but of hearing the Word of the Lord. And they shall wander from Sea to Sea, and from the North even to the East; they shall run too and fro to seek the Word of the Lord, and shall not find it, Amos 8.  
Monstrous then is the mischief and misery of this insatiable and direful voracity of sacred revenues, so consequently of sacred persons, of sacred manners, of sacred means: And in the execrable ravine of them, lo, these mystical Cannibals swallow up also humane creatures souls.  
— Quis talia faendo Myrmidonum,  
Dolopumve, aut duri miles Vlyssi,  
Temperet a lachrymis?—  
What stony hearted person would not distil down showers of tears at such a spiritual destruction? Have all the workers of iniquity no knowledge, who eat up my people as they eat bread, and call not upon the Lord? Ps. 14.  
Honour is the nurse of good Arts; Preferment is the promoter of Virtues: a liberal stipend allureth the valiant Soldiers unto service: good wages attract the greatest labourers best diligence: the richness of the prize addeth winged speed unto the runners of a race; the sufficient furniture of the rack & manger doth strengthen the work of the toilsome oxen: the plants of the Sanctuary will not well prosper, without the waters of the Sanctuary supple and refresh them: Ezech. 47.  
Hezekiah commanded the people that dwelled in Jerusalem to give the portion of the Priests and the Levites, that they might be encouraged in the Law of the Lord.  
Demosthenes told the Athenians how they must not expect to find such men, who to do them service, would be willing to undo their own selves.  
Neither is it to be thought, that men of excellent parts and eminent hopes can be readily won unto this divine profession (Master Perkins complaineth) whiles the sacred Ministry is so frequently compelled to perform a laborious travail in the shameful and tedious path way of beggary, and much contempt over-dowdeth the Clergy.  
God in his Law (he further showeth) took a strict order to prevent this mischief touching the live of the Levits. If he had not so ordained, it is like the corruption of men might have driven them to no less extremities, then are the Ministers of this age, who now (under the Gospel) be left much unprovided, although deserving to be best rewarded.  
He commendeth the children of this world (meaning the Papists) as much wiser in their kind concerning this point, than the Church of God, which he affirmeth to be a notorious blemish unto the reformed profession, likewise a lamentable eclipse unto the beauty & brightness of Religion.  
Lest therefore the number of able Pastors should decrease apace, and the knowledge of the Gospel among us decay with them as fast: he doth earnestly wish and admonish both Supetiours and Inferiors to be careful and jealous in their several places for providing a sufficient remedy against this dangerous inconvenience.  
For Panormitan well observeth, Adtennitatem Beneficiorum necessariò sequitur ignorantia sacerdotum: An unlearned and disable Ministry is for the most part occasioned from the poorness of Ecclesiastical Live.  
And Pope Alexander the Third blaming the horrible avarice and abuse of many Impropriating Monks, addeth this as the cursed fruit of so vile and impious a practice, That in those Regions scarce could there be found any Parochial Priest, who had even so much as a small portion of skill in the liberal Arts. From whence (Pope Clement the Third truly declared) pericula imminent animarum, the grievous dangers of humane creatures souls do grow on apace.  
If men held in as dear a regard their immortal souls, as they generally do their corruptible bodies, then would they never thus basely grudge unto the Pastors of them a liberal affluence of all necessaries: so that no want of worthy respect, nor of time, nor of means, might discourage them from making meet and manifold provision to lead, to feed, to fold to defend their flocks.  
But whereas the needful springs of these due supplies become dry or diverted, Behold there the very life of the Ministers duty, and the people's edification languisheth.  
The sheep will range and scatter up and down at their own pleasures: Sordent quae possunt semper haberi, All their longing is for strange Novelties, with unworthy neglect of their own Pastors, and so through their sides they wound Religion.  
The Shepherd (whose living is little better than an Alms) is overmuch laden with the study of looking for himself and his family, he cannot care as he ought, for his Cure. Hereupon his own pressures and exigences confine the precious liberty of his place into obsequious slavery.  
Thus whiles they fear to be thought enemies for telling the truth, they fall by flattery to trade for untrusty friends: they act the fawning Parasites in stead of faithful Preachers: & not daring to profess themselves honest Freemen of Verona, they appear the servile vassals of London and Placentia: because composed to praise and please, but not to reprove and pierce.  
The sword of the Spirit, which is the Word of God, Ephes. 6. they bear in vain, for they have no courage to cry aloud, not to spare, to lift up their voices like trumpets, and to show the people their transgressions, Esay 58.  
Necessity insinuates a safer seeming course, namely, to soothe up their sins, whose benevolence they always need, and whose evil will they are not able to undergo. Thus they proclaim peace, and there was no peace: and one built up a wall, and so others daubed it with untempered mortar, and sow pillows to all armholes, Ezech. 13. to the dishonour of God, to the ruin of Religion, to the destruction of souls.  
Hinc prima mali labes: this pestilent mischief sprung from the impious neglect of this precept: Thou shalt not muzzle the mouth, etc.  
I allege two profane derogation from God, first in his honour; Because, when as 2. Cor. 5. We are Ambassadors for Christ, it followeth then according to our Saviour's saying, Luke 10. He that heareth you heareth me, and he that despiseth you, despiseth me, and he that despiseth me, despiseth him that seut me.  
Earthly Princes (in respect of themselves interessed) be never wont to dispense with wrong and disgraces done their Messengers, but expect in all places their worthy entertainment: witness David's revenge upon Hanun the King of the children of Ammon for this abuse: Also for the like offence, the utter subversion of the famous City Corinth by the Romans.  
Surely the Almighty Lord must be imagined much more sensible of contempt and injuries offered against those whom he sendeth, in regard of his supreme Majesty interested with his delegated servants.  
Behold in his speech unto the Prophet Samuel, What he saith unto all his Ministers; they have not rejected thee, but they have rejected me. He that honoureth the Priest, honnoureth God, and he that despiseth the Priest, by little and little falleth to this also, that he will use reproach against God himself, Saint Chrysostome showeth.  
But how should this requisite honour be duly performed without his meet and appointed Ministers. Again, how should those Ministers of his sufficiently attend their Function without answerable maintenance? But sacrilege despoiling them of that, doth consequently derogate from God in his honour.  
2. It derogateth from God in his rightful claim and interest. The earth it the Lords, and the fullness thereof, the world and they that dwell therein, Psal. 24. Consideret homo quod omnia Dei sunt per quae vivit, sine terra, sine flumina, sine semina: Saint Augustine adviseth man to remember, that all the means of his life come from God. Yea, he induceth his Majesty thus expostulating this case; Meus est homo quem feci; mea est terra quam collis; mea sunt semina quae spargis: mea animalia quae fatigas: mei sunt imbres & pluviae: & ventorum flamina mea sunt: meus est Solis calor: omnia vivendi alimenta mea, etc.  
Mine is the Man whom I have made; mine is the Land which the labourer tilleth; mine are the seeds which the Husbandmen sow: mine are the beasts which be toiled and wearied in the work: mine are the soaking showers and refreshful rains: the cherishing winds receive also from me their welcome wings; the comfortable heat of the Sun is mine; I am likewise the Lord of all the Elements whereby thou livest.  
Since than God is the supreme owner of all, and from his free bounty flows our total maintenance, the duty of justice and gratitude bindeth us to render something back for a token of his Sovereignty, and a testimony of our thanks.  
Irenaeus writeth, that it was the use of the Church through the World in his time, and received from the Apostles; to offer some things of the blessings that they lived by, as the first-fruits thereof to him, who gave these things unto them.  
Now qui dignatus est totum dare, decimaem à nobis dignatur repetere, God that vouchsafed to give us the whole, vouchsafeth also to require back again the tenth. This most munificent bestower of all the rest, reserveth only but that part unto himself (for that his holy Word proclaimeth to be his inheritance, separate to his service) and a portion out of the other nine parts to relieve and supply the poor.  
Whosoever therefore (saith the same Augustine) is desirous either to gain unto himself a gracious reward; or to entreat an indulgent remission of his sins; let him conscionably pay the tenth to the Clergy, and out of the residue parts, let him charitably compassionate the poor.  
Oh mankind (he further addeth) empty of zealous devotion, but full of perfidious defraudation, since thou canst not but know, that all good things which thou enjoyest are the Lords, what an unthankful heart than hast thou oh unworthy wretch, to return nothing back again of his own to the giver of all things demanding it? Lo what he requireth is a due debt and tribute: thou canst not deny it, thou must not diminish it, thou mayst not delay it, Thou shalt not muzzle the mouth, etc.  
3. This sacrilegious usurpation of the Ministers maintenance doth derogate from God in his wisdom: There are many learned persons (and some of their opinions extant in print) although not so resolutely holding tithes to be due by divine right, yet they conceive no course else so apt and indifferent for the Clergies provision as by the payment of them.  
And this the reason which they allege herein, because every politic Law is to be supposed the more right and equal, by how much it resembleth and approacheth nearer to the Law of the same kind, which the Lord hath ordained amongst the Hebrews.  
But it is certain that the Law of God among the Israelites was for the payment of tithes unto the Mistress which officiated in holy duties, as well in one place of that Country as in another: and therefore the continuance of them still to the same purpose seemeth very requisite.  
Moreover, it is a common maxim, Vetus lex nulla antiquanda est, quae neque imbecillis sit, neqne inutilis; no old Law is to be abrogated, which neither is too weak nor unprofitable.  
When as therefore no want of worth, no waste of strength, no wane of utility can be discovered in this divinely enacted Statute touching tithes for the Ministers.  
For Gualther on Matthew 23, saith, Quae justior ratio excogitari potest alendi ministros, quàm ut ex decimis vivant? What juster course can be devised? what better reason may be imagined for the Clergies maintenance, then to receive the means hereof by the payment of tithes?  
Surely then it savoureth of no good discretion nor conscience in man (as if he presumed himself wiser than his Maker) to disannul this Law. Thou shalt not muzzle the mouth, etc.  
3. I urge that the withholding competent maintenance from the labouring Ministers is contrary unto legal right in sundry respects.  
Doctor Rives observeth that both the ancient grants of Appropriations, and the forms of confirming them from Rome run in this manner; saving the sustentation of the Vicar, and the right of the Bishop; reserving to us and our successors free power, when as it behoveth, of supplying and augmenting the Vicar's portion, out of the tithes, etc. for his better undergoing the burden of his Cure, and charges payable thereout,  
Yea, he inferreth out Ludovieus Romanus, that the Solution of procurations was pro modo facultatum Ecclesiae, as the Church hath ability to spare them. For thus is the mind and words of the Law saith Hostiensis, ut Ecclesia ultra posse non gravetur, the visitor must bear his own charges, rather than be grievous unto the Church.  
Moreover how the Laws of the Land consent herewith in favour of the distressed Vicar, he allegeth some Statutes in the reign of Edward the third, Richard the second, and Henry the fourth, that the Diocesan of the place, in the concession of any Appropriation should discreetly and piously ordain a yearly sum of money for relief of the poor, and the Vicar to be well and sufficiently endowed.  
At length he professeth, that he could never know of any Statute, made since the Abbey-dissolution either abrogative or derogatory, to the Common Laws in his case.  
And when as those monastical houses, etc. were put down, the King and his heirs for ever were by the statute to hold them, in the same ample manner as the Abbot then had in the right of his place: And saving to all persons, Bodies politic and their Successors, all such right, claim, title, interest, possession, rent-charges, Annuities, Leases, Farms, Offices, Fees, Portions, Penfrons, etc.  
These words seem of much efficacy and extent. I infer from them; a Vicar had at the time of dissolution, right, claim, and interest to so much of the Appropriate Rectory as was requisite for his congruous, and competent maintenance: this right is therefore still reserved to him and his Successors.  
Had the Monasteries continued, this action bade been good against them: and that they well knew, and thereupon sought to fortify themselves against it, by the Incumbents oath, bond, and by purchase of the Pope's privilege.  
So now they being dissolved, the action holds still good against the Impropriatours succeeding in the Abbot's place.  
The Diocesan likewise at that season, had a right of power, and jurisdiction in himself, whensoever the Abbot presented a Clerk unto him for institution, not to admit him without a convenient portion, assigned for his maintenance. Which if the Abbot performed not within the time limited, then had the Bishop right in himself to collate the Vicarage, and to make a fit allowance at his discretion, out of the sequestered fruits and profits of the Appropriation.  
And in case of relectancy and disobedience, the Diocesan, might compel the Abbot by Ecclesiastical censure, & if he stood refractory, there followed imprisonment by the secular power, without-baile or mainprize, until the order were obeyed.  
And if he presented not at all, the Bishop then had that right devolved unto him as in case of lapse. Therefore this right remaineth safe unto the Diocesans still against the Impropriatours: And they indeed, as with no good conscience; so against just law encroach, and usurp upon all these rights. Moreover, it savoureth of a disposition both une qual, and unmerciful in these Impropriatours, to oppose a new augmentation of Vicarage endowments; because (besides of many damnable customers defalcations) the rates of all things are now enhanced unto higher prices: in which respect, day labourer's are allowed by Law to raise their wages: Further, although King Henry the eight dissolved the Monasteries, yet he continued that Religion still, that brought the Vicars (beyond their portion) a great part of their maintenance, in oblations, altarages, confession, profits, Masse-monies, and such like Fees.  
Seeing therefore that now a pious reformation, hath put these out of date and use, just reason and equity require a supply, and recompense to the Vicars in lieu of them.  
Finally, since tithes were given in consideration of preaching the word, and ministering the Sacraments, unto the payers of them: Beneficium non debetur nisi propter officium, spiritual benefices & spiritual offices should be relatives.  
What justice then appeareth, for the people to be driven for to pay unto the Improptiatours, the tenth which never do Minister unto them, in the sacred exercises of the Service of God; And those of that divine function which perform these parts towards them, are put off with so poor and base a parcel; as that learned and pious Civilian-Docter Rives hath in regard thereof, this written wish; 
Our horse-boyes wages are not great,  
Would God our Vicar's ware no worse.   
Woe unto him that coveteth an evil covetousness to his house, that he may set his nest on high: he hath consulted shame to his house, and finned against his soul. For the stone shall cry out of the wall, and the beam out of the timber shall answer it, Habakkuk. 2.  
Let the perverse usurpers of tithes, glebes, etc. please their fancies and prevaricate with others, under a misseterme of their turning into Chattels and Lay-fees. If they had quite lost (through their forced alienation) the quality and nature of Church duties and goods, why were the profane intruders upon them feign to be enabled by favour of a Statute in the three and thirtieth of Henry the eight, to sue for them in Ecclesiastical Courts, and not have recovered them at the Common Law?  
Surely then they cease not their continual cries against the unrighteous detainers of them, with the stone in the wall, with the beam out of the rafter, and with the hedge unto the field; this is not our place, let us return, etc. Thou shalt not muzzle the mouth, etc.  
4. I object farther, this profane defrauding of the Ministers in their maintenance, appeareth wilfully to shut the eyes against the light of natural reason, which shineth forth with the lustre of this conclusion, that the workman ought in equity to have his wages, and the labourers deserve to receive their reward.  
This seemeth a character so deeply engraven in common reason, as although the direful hands of impious sacrilege, be shamefully audacious to encroach upon the substance of the tithes, etc. yet are they not sufficiently able to extinguish the stamps of its truth.  
Namely, that the excellency of the Clergies labour (being in quality and industry, in place and pains supereminent above others must needs aptly challenge the most worthy stipend and best temuneration.  
To this purpose the Lord Archbishop Sands, affirmeth that there is no state (though of that height, as fear, honour, obedience and tribute is due to it) which may more rightly challenge a competent and sufficient living, than the Ministers of the word of God.  
Wherefore those which repine at the reasonable maintenance of them, they seem to have put out the very light of nature in themselves.  
5 Because this hindrance and detraction of the spiritual Pastors' portion is very averse, and degenerate from the conceit and course of venerable Antiquity.  
For decimae erant ante legem sub consilis; in lege sub praecepto, post legem in libertate Spiritus, the payment of tenths, before the Law seemed to subsist under counsel, and in the time thereof they stood firm by precept, and when as that was once expired, still they are good in the Evangelicall liberty of the Spirit.  
As in the season of the old Law, the affection of the faithful people unto the Temple and Service there spared no expenses: yea, some of the chiefest Princes of the Gentiles, Cyrus, Artaxerxes, Darins, Alexander Magnus, Ptolomeus Philadelphus, Antiochus Epiphanes, etc. showed themselves in this sort exceedingly bounteous.  
So since the birth of our Saviour Christ, the pious munificence of Emperors, Kings, etc. also the jealous devotion of Christian people ran in the current of continual addition to the Church's patrimony, but not in substraction from her propriety.  
The Clergy held their Lands free from Taxes and Impositions, their children held their Inheritance with like freedom in honour of their Father's Priesthood.  
But now a long time, since hellish iniquity hath abounded, the holy love of the most part of our Christian World is waxed cold: the doleful tune of the desolate Church's Song is thus sad and lamentable, Isaiah 24. My leanness, my leanness, woe unto me: the treacherous dealers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously.  
King James of excellent memory employed in some places of his Realms, pious wisdom and power for a relief of our Zions shameful distress. He gave moreover many thousand Acres of good ground to the Irish Churches, an illustrious monument of his religious liberality.  
Our now most gracious King (God be thanked) followeth the devout footsteps of his happy Father in paternal protection and favour of his Clergy. His Majesty's Sovereign power and sanctified disposition is able and willing with the precious balm of heavenly justice, to cure this otherwise unrecoverable and inveterate ulcer, and to compel the due practice of this divine precept: Thou shalt not muzzle the month, etc.  
6. I allege when the maintenance of the Ministers lieth at such a low ebb, it usually occasioneth Schism in the Church, and Faction of the State; especially (as for the most part cometh to pass) where poor beneficed Parishes are most populous.  
Amongst sundry wise and learned persons sacrilege hath been concluded the profane mother of these deformed daughters.  
It is no less lamentable than shameful to consider some Clergy men (through defect of a legal provision) being stung with the, smart of want, and put to extremity, they are forced to submit their necks unto a slavish yoke of servile dependence, and base engagement unto their wealthier people, who are able to secure and support them.  
They are bound to the base peace of obsequious flattery by the cruel chain of intolerable necessity: so they dare not but quietly digest, whatsoever these inordinately do, either in conversation of life, or by confusion at Church, either in the rudeness of their works, or by the irregularity of their worship.  
Neither durst they refuse to stand as they set them, for single Ciphers, and suffer them patiently to number their sums (at their own pleasures) with the figures of such idolised Ministers as they most fancy, whether Paul or Apollo, or Cephas: yea, I wish there wanted cause sometimes to add, be he Martin Mar-prelate, or Julian, or judas, or Satan transforming himself into an Angel of light, they may scarce murmur at his preferment.  
Moreover, whiles the Clergy remaineth miserably oppressed with poverty (which contempt of their persons, and neglect of their Ministry usually accompany) so long doth that necessity of theirs, being of an active nature, seem to call in many of them a continual scrutiny of devises and shifts for the succour and relief of itself.  
And because those courses which swim against the common stream of government, and nevertheless carry an external countenance of piety and sincerity, have ever appeared most prevalent for the promotion of sinister designs; they palliate their subtle practice under this specious habit.  
Thus they declaim against the corruption of the times, and bitterly inveigh against the Ceremonies and Polity of the Church.  
It is their usual property to speak evil of those which are in Authority: chief they draw our the sharp sword of Schismatical censure against Ecclesiastical Superiors.  
The drift of their whole doctrine concerning them soundeth always With this anabaptistical accent, down with them to the ground.  
They never preach against Church-robbery, nor press in any Sermon the true payment of tithes. But for their own peculiar interests (without any due distinguishment of different reasons) they persuade this Paradox, how when the Church is poorest, she is purest.  
And whereas the ancient Fathers determined out of the sacred Scriptures, that God is to be worshipped with some liberal return of his own bounty. And how he must be thankfully acknowledged for the munificent Lord and Donor of all blessings, by a devout and freehearted reflux, and rendering back again a meet and sufficient portion of the good things and benefits given us, to his honour and service.  
Such sentences they insimulate to favour of Popish superstition, and whiles they are sure God hath no necessity, they are as secure to do him no duty: condemning for an error in opinion to offer unto him, but commending as a main ingredient of Reformation to take away from his Church.  
Thus having by these plausible insinuations skrewed themselves into a world of the people's affections, unto whom nothing for the most part, is wont to be more grateful and pleasing, than liberty of censure, matter of innovation, disorder, singularity, and Religion at their own price (which is next cost nothing) lo, They get private gains out of the public losses; & having brought conformable Ministers out of a good conceit into an evil estimation with their Parishes, they climb up by their breaches, and supply themselves with benevolences arising out of t he others ruins.  
These crooked practices have already had their dangerous consequences: the world hath seldom been without many bleeding witnesses hereof. Germany in particular may be wail not only her flain thousands with Saul, nor ten thousands with David, but her handred thousands.  
For Schism is not accustomed to stay long confined in the Church, but she is likewise wont to disseminate Faction in the State.  
Archbishop Sands (of excellent memory for the cause of the Gospel) preached at Paul's Cross, that by reason of the want of worthy wages unto these workmen for salvation, this mischief spreadeth wider, and regardeth as little the Throne of David, as the Chair of Moses, the Sceptre as the Book, the Prince a the Prophet, the Civil a the Ecclesiastical State.  
Thus as unity and peace between the Sovereign and the Subjects, and withal the people mutually among themselves, comprehends the true and proper glory of earthly Kingdoms, typically figuring the celestial unity in blessedness and eminency of the Triumphant Church of God.  
So Schism and Division of any people into variety of opinions and affections, is the bane and subversion of a Church and Nation, resembling the confusions and perturbations of Satan's infernal Regiment.  
But these will never be totally suppressed, nor can there want wicked instruments to encourage the Subjects for to run a course of contrariety and opposition to the laws and personal practice of the Prince himself, in matters conversant about the exercise of Religion.  
Neither shall we be free from the hazard of perilous Faction in our State by occasion hereof, until the establishment of a proportionable maintenance for the spiritual Pastors doth arm and animate them by example and doctrine to teach and practice (without pusillanimous dread or dependence upon any man (religious and loyal obedience; the giving to God the things which are Gods, and unto Caesar the things which are Caesar's: the fear of the Lord, and the honour of the King. Thou shalt not muzzle the mouth, etc.  
7. I allege the divine curses against bad and dishonest tithing; therefore still rather where a requisite supply and provision for the sufficient maintenance of spiritual Pastors is wanting.  
It is manifest, Malac. 3. that as upon the performance of this duty, a marvellous prosperity of the several fruits of the ground, a gracious opening of the windows of Heaven, and the pouring down plentiful showers of blessings are promised: So for the neglect and contempt of this notable present, consider in the same Chapter most grievous maledictions threatened.  
Our Elders (Saint Augustine expresseth) had a happy abundance of all good things, because they were faithful in the paying to God his tenths, and unto Caesar his Tribute. But since that devotion of tithing waxed cold, sacrilegious persons have by their covetousness in that kind, defrauded themselves of a double blessing; namely of the promises of this life, and of the life to come.  
Other exactions arise to punish their execrable avarice: what is stolen from the Church cannot be preserved in the chest, what is grudged towards the Sanctuary is urged into the treasury: when men murmur to give the tenth they are made to forego the total.  
Dabis impio militi quod non vis dare Sacerdoti, whiles men deprive the careful Ministers, they become a spoil to the cruel soldiers. The Lord is always ready and liberal to bless; but the wicked perverseness of man opposeth wretched impediments to hinder it: for he would have God bestow all things upon him, and yet he will offer nothing again unto this bountiful owner of all things.  
Quid faceres, si novem partibus sibi sumptis tibi decimans reliquisset? What couldst thou do, if he took all the nine parts to himself, and left the tenth only unto thee?  
Thus indeed he not seldom dealeth when as he withholdeth his former and latter rain, to whither and waste away thy wished harvest with a woeful drought: or when he smiteth thy fruits with unseasonable storms of hail: or blasteth them with extremity of untimely Frosts.  
And so thou grievously failest of thy covetous and greedy computation, the nine parts being taken away from thee, because thou refusedst to pay the tenth which the Lord requited.  
For this is his most righteous course to turn them unto the tenth, which will not offer to him the tenth: to punish them with want, which famish those which work.  
Witness either the proper experience of offending persons, or else the events of their posterities, Thou shalt not muzzle the mouth of the Ox that treadeth out the corn.  
The use of the whole premises is to admonish all sorts of Christians to practise the doctrine of my text: to tithe and confer towards their Minister's maintenance, according to the rules of holy Writ, within the compass of their several vocations.  
Private persons must apply themselves unto Christian's patience: the properly have no warrantable power to redress and alter public inconveniences.  
Nevertheless they must omit the duty of diligent, and zealous prayer unto God, who is able and willing to help and secure. They must appear likewise cheerful and forward in any legal course, to procure a remedy against these sacrilegious encroachments and usurpations.  
They ought faithfully herein to aid and further their Ministers by liberal contribution, and all other justifiable assistances, they (poor men for the most part) are least able to undergo expenses: And as the nature of their Calling affordeth commonly small leisure, so concerning temporal affairs they have but little skill and experience.  
Oh how liberally do the wise children of this world in their generations, see their Lawyers in matters appertaining to their outward estates; yea not seldom in strifes and contentions, which come from the evil lusts that war in their members.  
Moreover if a sickness seizeth on their bodies, they spare neither horses, nor Caroches, nor pieces, no travail nor cost for a Physician.  
Is it possible then that such a multitude of them will show their selves so base and blockish, as to grudge and repine almost at every penny that they part with, to the heavenly Physicians of their souls? when as notwithstanding the certainty is, that upon the health and happiness of the soul, all the good promises, all true welfare of body and estate depend.  
Let none then miserably pinch and spare in cases of this kind, which indeed be God's cause, and wherein the prosperity of their souls, their bodies, their posterities be very deeply interessed.  
Personages of Superior place and ability, as they have the best means, so in no wise may they slack behind in cheerful employment of them, in every loyal and lawful occasion, to relieve and right our holy and venerable mother the Church. They will find at length, nothing to be more noble, pious, nor remunerable.  
Finally, I beseech all sorts, touching the reverend Clergies maintenance, to take into serious consideration; that the God of equity hath in his divine wisdom, and goodness built his ordinance hereof, upon a fair foundation of equality in all points, and for all persons.  
We cannot stray if we swerve not from it: we shall not go wrong, if we regard this rectitude, and err not through the crookedness of our own inventions.  
The goods peradventure, of half the Christian world consist neither in Pasture nor Tillage, neither in corn, nor pulse, nor cattle, nor Fruits. A profane madenesse it is to imagine such a manifold number, & populous multitude to be free, & exempted from this manner of sacred payment.  
As if they acknowledged no supreme Head, of whom to hold their riches and substance in Chief, nor yet considered, how they had their souls under the cure of his Highness' Deputies.  
Behold then both predial and personal tithes, must yearly be yielded to supply the Lords-Service, with the Ministry thereunto, and to satisfy all folks with a course of indifferency.  
Now although the Clergy ought to endeavour carefully, nor to be overcome with evil, but to overcome evil with goodness. And (as Saint Cyprian chargeth) the Priests receiving the tithes of the increase, etc. ought not sluggishly to retire from the Altar, sed nocte d●●que spiritualibus inservire, but night and day to attend upon spiritual things; and that under extreme penalties specified in the holy Scriptures.  
For (to remember us of our duty, and to cut the comb of Church-robbery) Panormitan witnesseth, justitutio Beneficiorum fundamentum suscepit finaliter propter cultum divinum, implicantem divinorum ministerium deservientium in divinis co loco ubi instituuntur, the final end of the institution and foundation of Ecclesiastical Benefices hath been for the divine worship, and the Ministry that serve therein, in those places, whereas Church-livings are ordained.  
Yet dream not, that the unworthiness of the Pastoral Incumbent, will discharge the Laiety from these duties; for it this reason were currant, it must in like manner run upon all other ranks in their kind, and so raise a ruinous confusion upon all degrees.  
Remember therefore the case is not only man's, but Gods especially. Mark how this eternal wellspring of mercy, and goodness demandeth bacl again an honest return of this little portion; and that (without question) not to benefit himself, but to do us the more good, saith Augustin.  
Oh homines stulti, quid mali imper at Deus, ut non mereatur audiri? Oh foolish men insensible of your own profits, what hurt doth the Lord command, that you hold him not worthy the hearing?  
That little which he asketh, he allotteth to the Ministers of his Word and Sacraments unto us. Now since these actions and agents be not of man's invention or pleasure to constitute, but of his own Divine appointment and choice; why should we then make any doubt or scruple, but that his glorious Mejestie will likewise have means and revenues, tithes, and offerings of his own reserved to himself, for to sustain these holy duties, and sacred Officers.  
Have a care then every Christian person, (according to thy estate and calling) to discharge thy conscience in paying thy tithes faithfully. Which Saint Ambrose termeth neither less nor worse, our of thy Corn, thy Wine, thy Oil, thy Fruits, thy , they Garden, thy Traffic, thy Hunting, etc.  Quicunque recognoverit in se quod fidelster non dederit decimas emendet quod minus fecit. 
Whosoever can call to mind that he hath failed in any particular, he is bound in conscience to amend, and to his power for to make restitution.  
Delay not, pay speedily, Exodus 22. Grudge not, murmurre not, Deuteronomy 26. Do it with gladness: Ecclesiasticus 35. Be a cheerful giver, 2 Corinth. 9  
Pretend no sacrilegious customs for thy excuse: the Popes themselves allowed this for a Principle, Revocatur privilegium, si ex post facto incipit enormiter esse nocivum, An abrogation of their own privileges when they grew to be very grievous and hurtful.  
A wrongful possession cannot be warranted by any prescription of time. What is not right at first becometh still more crooked by continuance. Custom against the Divine and Natural Law is no better than corruption.  
Consuetudo non praestabit ubi per jus expressum reprobatur: it ought to be of no validity, whereas it affronteth equity and piety.  
I will not say in the words of a learned Civilian, All have rob, and therefore all are bound to make restitution; but it behoveth every person to put the hallowed things out of his house, Deut. 26. to usurp nothing to the offence of his conscience, to the hindrance of Religion: in no wise to diminish but rather to augment the Minister's maintenance, remembering evermore this didivine precept, Thou shalt muzzle the mouth of the Ox that treadeth out the Corn.  
Soli Deo, Laus & Gloria. AMEN.  
FINIS.