HONOS & ONUS Levitarum. OR, Tithes vindicated to the Presbyters of the Gospel: In a Sermon preached at an archidiaconal Visitation at Marleborough, in the Diocese of Sarum, on the 10. of October. 1636.  
By B. P.  Honour the LORD with thy substance, and with the first fruits of all thine increase. PROV. 3.9. I give Tithes of all that I possess. LUKE 18.12. Let him that is taught in the Word, communicate unto him that teacheth in all good things. GAL. 6.6. 
ACADEMIA OXONIESIS   University of Oxford coat of arms and printer's device of William Turner 
OXFORD, Printed by WILLIAM TURNER, for WILLIAM WEBB. 1637.   

TO THE RIGHT WORSHIPFUL SIR WILLIAM DODDINGTON of Breamer, in the County of Southampton Knight, A Mirror of Piety and Patience.  
Honoured Sir:  
THat which Solomon maketh the children and husband of the virtuous woman to bless her for, and praise her in, Many daughters have done virtuously, but thou excellest them all, Prov. 31.29. is without fawning or flattery (which God and all good hearts detest) appliable to you; many sons and daughters in our Church have done virtuously, in refreshing the bowels of God's servants, that serve him in the Gospel of his Son, and casting of large gifts into his treasury; but you have outrun them all in our parts. For not only the eye that seethe you, giveth witness to you, but also the ear that hath heard you, yea heard of you, blesseth you for the good deeds you have done for the house of God, and the offices thereof, in restoring by way of freewill offering back again to the Church, those impropriations of yours, of which you might have said, we have a law of our land, and by that law I ought to hold them: & of which many a churlish Nabal would have said, Shall I take my bread, & my flesh, & give it to men I know not whence they are? 1 Sam. 25 11. And the hearts of most of the Clergy about you are enlarged, their mouths are opened to pray for you with Nehemiah's prayer, remember him, O God, concerning this, and wipe not out the good deeds that he hath done, & to speak good of these worthy works of yours in the gates and chief places of concourse. For if that one box of ointment which Mary Magdalen poured on our Saviors head, be pronounced by our Saviour himself to be a good work wrought upon him for his burial, and enjoined to be told for a memorial of him, wheresoever the Gospel should be preached through the whole world, Matth. 26.13. much more may that grace of God bestowed upon you, whereby the riches of your liberality hath abounded, to the restitution of the Tithes of those Church-livings (which you had in your possession, and which it was in the power of your hand to have kept back;) be published and proclaimed in this our Britain world. All which as you have done not out of lightness, vainglory, or to gain popular applause (which you cannot look after, having been so long crucified to the world, and the world to you, both in your afflictions, and by your sufferings, wherewith God hath tried you as a beloved son) but out of a conscience truly informed out of the saving word of God, both of the lawfulness and necessity of your act: So that God who hath promised that a cup of cold water given to a Prophet in the name of a Prophet, shall not lose its reward, Matth. 10.44. and that whosoever shall forsake houses or lands for his name's sake, and the Gospels, shall receive manifold more in this life, with life everlasting, Luke 18.30. hath not suffered one word of his good promise to fail in you, but in his providence hath by other fair ways very plentifully restored this loss (as the world would have accounted it) to you, and blessed you (as jacob prayed for his son joseph, Gen. 49.25. with the blessings of heaven above, and of the deep that lieth under.  
Since than you have been not only a hearer, but a doer also of the duties pressed in this discourse, and brought forth much fruit in this kind, giving to many others an example what they should do therein, as Esau said of his benison to his father Isaac, that God had brought it to his hands, Gen. 27. so may I, that God hath brought you to my hands, to whom I should dedicate this part of my labours, wherein I endeavour to make it clear (unless it be to them that seeing will not see) that Tithes are as justly the portion and right of God's Presbyters under the Gospel of grace, as they were of the Priests of the most high God before the Law, and of the Tribe of Levi by God's gift to them under the Law.  
Now the God of heaven, who hath given to you not only to believe in his name, but also to do so worthily in and for his Church, and to suffer so many great afflictions, as a good soldier of jesus Christ, (wherein you have been a true son of Abraham, both in the measure of your sufferings, and the eminency of your patience) make your comforts abound by Christ, as the sufferings of Christ have abounded in you, and after you have suffered a while, filled up that which is behind of the afflictions of Christ in your flesh, and are come out of the furnace of affliction as his tried gold, bestow upon you that crown of life, promised to them that love him, and endure tribulations.  
Your servant in our LORD and common Saviour, Barthol: Parsons. From the Rectory of Ludgershall, in the County of Wiltes, June 7. 1637.   
DEUT. 33.11. Bless, Lord, his substance, and accept the work of his hands. 
IT is not unknown to them that know any thing, that Moses in this whole Chapter is totus in benedictionibus, spendeth himself in blessings, and standeth as it were upon mount Gerizzim, Deut. 27.12. to bless the people of Israel, with a several blessing upon every Tribe amongst them. The Text which I now propose unto you, is a little drop of that dew of grace which falleth here upon the head of the Tribe of Levi, which the Lord had separated from among their brethren, to teach Jacob his judgements, and Israel his law, verse. 12. And herein this man of GOD calleth upon the mighty JEHOVAH, who being the greater, can bless the less, Heb. 7.7. whose blessing is a doing of some good 
(a) Dei benedicere est hen●facere. Lucas Brug. in Matt. 25. , bestoweth some gift always upon them that are blessed of him 
(b) Dei benedictio aliqui● muneris sempe● his qui ab co lenedicuntur impertit. Orig. i● Rom. 12. , maketh rich, Prov. 10.22. and of whom whosoever are blessed, they shall be blessed indeed, as Isaac said of his blessing of Jacob, Gen. 27.33. To bless, that is, to defend and multiply: for blessing especially and properly is understood in multiplication 
(c) Benedicti● in multiplicatione solet max●●●e & proprie intellig●. Aug. 〈◊〉 Psal. 66. : according to which, Moses telleth Israel GOD will bless thee; and multiply thee, he will bless the fruit of thy womb, etc. Deut. 7.13, 14. His substance] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so after our best translators (quorum noman sit in benedictione,) I rather turn the word with many learned Interpreters 
(d) Calvin, Pag●ine, Martin Borthaus, Chald. paraphr. etc. , finding for warrant hereof this word bearing the same sense, Deut. 8.17. Beware lest you say, my power, and the strength of mine hand hath prepared me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this wealth. And Job. 20.15. He hath swallowed down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 riches: then with others, his strength 
(e) Vulg. e●it. , his army, and multitude 
(f) Ca●et. Jun. ; for the words are well glossed by Martin Borrhaus, as thou hast adorned the Levites with the Priesthood, so for the maintenance of this, prosper their riches, which consist in First-fruits and Tithes 
(g) In loc. ut sacerdotio ornasts Levita●, it a etiam ad istud conser●andum, opes illorum qua Cernuntur in pr●●nstiis & decimi● fortunat●. : and to accept, or, as Junius more fully, grato animo suscipere, with a favourable mind to receive; and as the Greek phrase runneth, Heb. 13.16. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to be well pleased with the work of his hands] so that howsoever he shall many times spread out his hands unto a rebellious and gainsaying people. Isa. 65. 2. go unto a rebellious people that will not hear, Ezek, 2.3, 4. that altogether break the yoke, and burst the bands of the Lord● ordinances in sunder, Jer. 5.5. and so may seem to labour in vain, and spend his strength in vain, and for nothing, yet his judgement may be with the Lord, and his work with his God, Isa. 49.4.  
Before I come to the right dividing of these words, 2 Tim. 2.15. and to show how they are profitable for doctrine, for reproof, for correction, for instruction in righteousness, 2 Tim. 3.16. the giving of satisfaction to two questions that lie in the way, shall be as a word spoken in due season. First, why the man of GOD more specially poureth out a prayer for a blessing upon Levies substance, than any other of the Tribes, unless it be joseph's, vers. 13. etc. upon whom the blessings also of his father prevailed above the blessings of his progenitors, Gen. 49.26. Secondly, why he prayeth not rather that the work of Levies hands should be blessed by GOD, than that it should be accepted of him? Of either a word.  
For the first. Is there not a cause, nay a double cause, why he should thus strive in prayer? why with Jacob he should not let the LORD go, unless he gave a blessing, Gen. 32.26. to Levy, substance? First, for the consolation of Levi himself. This prayer (saith Calvin) seemeth secretly to be opposed to that penury which would come upon the Levites, unless GOD had provided them food by some other means, than by the revenues of their fields. They were deprived of all common inheritance, and GOD himself was their possession. Therefore that their estate might not be troublesome to them, Moses ministereth a comfort, and biddeth them expect from GOD all abundance for sufficient food, and promiseth that his blessing shall be in stead of a large revenue 
(h) Videtur hac precatio tacite opponi penuriae qua Levitas manebat, nisi aliunde illis cibum suppeditasset Deut, quam ex agrorumproventu. Privati erant commun● hereditate, & solu● Deut era● illis pro latifundio. Ergo n● illis molesta sit sua conditio, solatium adhibet Moses, & tubet a Deo expectar● copiam quae ad victum sufficiat, ac promittit e●●● benedictionem ube●rims provent●s lo●o fore. Calv. in loc. . The other for the consternation of Levies enemies, those Harpies, who as the Poet saith 
(i) Aeneid. 3▪ ,  
Diripiunt que dapes, contactuque omnia foedant  
Immundo,—  
Triftius haud illis monstrum, nec savior ulla  
Pestis, etc.—  
For the wisdom of the Spirit of GOD, in whose eyes all things are naked and opened, Heb. 3.13. and who declareth the last things from the beginning, Isa. 46.10. foresaw and foreshowed, that the days would come, that men would be so fare from bringing offerings with the Israelites to the building of the Tabernacle, Exod. 36. that they would rather let it lie waste, yea, make it waste themselves, that they might dwell in sieled houses, Hagg. 1. So fare from ask with Saul, What present shall we bring to the man of God? 1 Sam. 9.7. that they will rather with Gehezi pursue them hard to pull somewhat from them, 2 King. 5.20. so fare from providing with the Shunamite, a chamber furnished for the Prophet Elisha, 2 King. 4.10. that rather with profane Tobiah, they will chamber themselves in the courts of the house of GOD, Nehem. 13.7. and with Oreb and Zeeb, take to themselves the houses of GOD in possession, Psal. 83.12. So fare from paying Tithes of all, with Abraham; yea, of the spoils gotten in war, to the Priests of the high GOD, Heb. 7.2. that they will rather spoil them, yea, GOD himself in Tithes and Offerings, Mal. 3.8. To show therefore that these men's ways are as much abominable to JEHOVAH, as they are different from his ways, he prayeth that where they would bring a curse, he would give a blessing; where they would devour, he would defend; where they would diminish, he would multiply; where they would spoil, he would protect; and addeth this imprecation against such, Smite through the loins of them that rise against him, and of them that hate him, that they rise not again.  
The other question is, why he rather prayeth not for a blessing from God upon their labours, than an acception of their labours by God? Since, Except the Lord build the house, their labour is in vain that build it, Psal. 125.1. Except he give increase, Paul's planting, & Apollo's watering, is nothing, 1 Cor. 3.6, 7. Except he open the heart, as he did Lydia's, Act. 16.14. their speaking to the ear is but a beating of the air; for, he hath his chair in heaven, 
(h) Cathedram 〈◊〉 coel● habet, qu● cord● d●ce●, Aug.  who teacheth the hearts (k). The answer whereof may be, that Moses prayeth rather here for an acceptation of Levies labour by GOD, as being their proper & peculiar good, than for a blessing upon their labours; which is their people's good committed to them. For although Levi, the LORDS messenger, must so unfeignedly desire in his heart the salvation of Israel; that in the fervency of his zeal, he could be content, with Moses, to be razed out of GOD'S Book for them, Exod. 32.32. With Paul, be willing to be separated from Christ for them, Rom. 9.3. Although their standing fast in the LORD, must be the life, and the joy of his heart, 1 Thes. 3.8. That he may rejoice in the day of the LORD, that he hath not run in vain, Phil. 1.16. Although every soul that he saveth, must be his crown of rejoicing, his glory and joy in the presence of Christ at his coming, 1 Thes. 2.19, 20. Yet shall John Baptist as well receive his crown for preaching vengeance against disobedient Herod, as for winning converts to come to his baptism, and profess resurrection of life, Luk 3. And we are unto GOD the sweet savour of Christ, not only in them that are saved, but also in them that perish, 2 Cor. 2.15. And although we labour in vain in the world, and spend our strength for nought: yet is not our work unregarded before God, neither shall it pass unrewarded, Isa. 49.4. He prayeth therefore for this acceptation, as being their special good for whom he specially prayeth.  
To come then to the anatomising, the unfolding of this Text. We have here honos Levitarum, the Levites honour, & onus Levitarum, the Levites duty: a substance wherewith Levi must be supported, and sustained; and a work wherewith he must be burdened. We have here, what JEHOVAH (who giveth liberally to every one that asketh of him, Jam. 1.5.) is invocated to do for him, To bless his substance.] What his Master, to whom he standeth or falleth, Rom. 14.4. is entreated fabourably to accept from him, Accept the work of his hands.] What must descend from JEHOVAH to Levi? a blessing upon his substance. What must ascend and come up in remembrance before JEHOVAH from Levi? an acceptable work. In a word, all is comprehended in a two fold petition. First, for a blessing to be poured down upon Levies substance from JEHOVAH. Secondly, for an acceptation of Levies work by JEHOVAH. In the former we have either the author from whom the blessing must come, Bless God; or the object on which it must come, substance; amplified by the property, his substance. In the later we have again, first, an intimation of a work to be performed by Levi, the work of his hands: secondly, a supplication for the acceptation of it, accept the work of his hands.  
To begin with the first, the author from whom this blessing must come, is he who openeth his hand; and filleth with his blessing every living thing, Psal. 145.16. even the LORD: bless Lord] In this particular then as in capital letters, like to that vision of Abacuk, so plain, that he may run that readeth it, Hab. 2.2. We have this lesion, that the LORD is an everspringing, an ever-streaming fountain, from which all good gifts spring and flow upon every thing: and that this King of Kings and LORD of LORDS, is as that tree shown to Nabuchadnezzar in a dream, having in it meat for all, under the boughs whereof the beasts of the field had shadow, in the boughs whereof the fowls of the heaven dweit, and of which all flesh was fed, Dan. 4. And as on the one side affliction cometh not out of the dust, neither doth misery spring out of the ground, Job 5.6. but whatsoever evil is done in the City (malum poena; the evil of punishment) it is the LORD that doth it, Amos 3.6. For whereas there are two kinds of evil; sin, and the punishment of sin 
(l) Cum sint due genera malorum, peccatum & p●na peccati, etc. Aug. contr. Adimant. Manich. : sin belongeth not unto GOD, the punishment of sin belongeth unto him as the avenger: so on the other side, not only promotion, but every good gift, cometh neither from the east, nor west, nor from the south, Psal. 75.6. but it is from above, and cometh down from the Father of lights, Jam. 1.17. and it is a general interrogatory to be ministered unto every one, What hast thou that thou hast not received? 1 Cor. 4.7. The voice of the natural man who placeth his perfection in himself, is, By the strength of mine hands I have done this, and by my wisdom, for I am prudent, Isa. 10.13. Is not this great Babylon that I have built by the might of my power? Dan. 4.30. His own power, his own mighty power. But they that are taught in the School of grace, have learned to believe with their hearts, and confess with their mouths, that it is the LORD that giveth, Job. 1.21. that because GOD hath dealt graciously with them, they have all things, Gen. 33.11. that all things come of GOD, all the store that they have cometh of his hand, and all is his own, 1 Chron. 29.14, 16. Let us beware then (beloved) of sacrificing to our nets, of burning incense to our drags, Abac. 1.16. But as all things are of him, so to him let us give glory for all things, as the Apostle coupleth them together, Rom. 11.36. And let us be as mindful to remember, as forward to receive; as ready with our Hallelu-jahs after deliverance, as with our hosannah's in the time of trouble; as ready with our Quid retribuanous? What shall I render unto the Lord? Psal. 116: after benefits received; as with our Domine misere●e's, God be merciful unto us, and bless us, Psal. 65.1. in our woes and wants: as ready to fall down at JESUS feet, and give thankes after cleansing, as afore to cry out, Jesus, master have mercy upon us, Luke 17.13.  
But I cannot figere pedem hîc; I hasten from the author of this blessing, to the object about which it is conversant, a substance, wealth, riches, (so much the word imports) and that such as is his, not others; his own peculiar, not other men's alms or voluntary contribution, to be given and taken away at pleasure; his in justice, as his proper right, not his by way of gratuity, and at other men's courtesy; for so serving at the Altar would soon come to starving at the Altar. But because the Priests, and all the whole Tribe of Levi, were to have none inheritance in the land of Israel, nor any part among them, Num. 18.20. nor to share with their brethren, in dividing the land by lot among the Tribes, Deut. 18.1, 2. let us examine a little what this substance of Levies was, what in the whole was the portion of Aaron and his seed, that were to minister unto GOD in the Priest's office, Exod. 28.1. of the Levites, that were appointed over the Tabernacle of the Testimony, to do service in it, Num. 1.50. First then, although the land was not divided amongst them, as to the other Tribes, yet had they (in all likelihood) in the Cities, and suburbane grounds assigned unto them, as much as the portion of the greatest Tribe came unto. For the forty eight Cities, which the children of Israel were commanded to give them to dwell in, with the Suburbs for the Cities round about them, reaching two thousand cubits on every side from every City, Num. 35.4, 5, 6. must in all probability equal the portion of any other Tribe, in so little a land as that was, which by St. Hieromes description 
(m) Hierom. Epi. ad Dardanum.  did contain but in length from Dan to Beersheba an hundred and sixty miles, in breadth from Joppe to Bethlehem, about forty six miles. Secondly, besides this glebe wherewith they were endowed, they had all the tenth in Israel, Num. 18.21. even all the Tithes of Corn, Wine, Oil, Fruits. Herds and Flocks, Levit. 27.30, 32. Thirdly, they had every thing which opened the matrice in all flesh, whether of men or beasts, the firstlings of Kine, Sheep, and Goats, not to be redeemed; the firstborn of Men to be redeemed at five shekels, and the firstlings of the other beasts to be redeemed at the Priest's estimation, with a fift part put to it, Exod. 34.19, 20. Num. 18.15, 16. Levit. 27.27. Nehem. 10.36. Fourthly, they had the first fruits, even whatsoever was ripe in the Land, Num. 18.13. the firh fruits of their Corn, Wine, Oil, the first fruits of the fleeces of their Sheep, Deut. 18.4. the first fruits of all manner of Trees, and of their very dough for a blessing upon the rest, Ezek. 44.30. Nehem, 10.35, 37. Fiftly, they had all Oblations and Vows, even every devoted thing in Israel, Num. 18.18, 14, 19 Ezek. 44.29, 30. Sixtly, they had every meat offering, every sin offering, every trespass offering, every heave offering, every shake offering, and the show bread, Num. 18.9, 10. Ezek. 44.29. Levit. 24.9. Seventhly, of Sacrifices eucharistical, the breast and the shoulder, Num. 18.18. Levit. 7.31, 32. of other Sacrifices, the shoulder, the two cheeks, and the maw, Deut. 18.3. and of whole  Sacrifices, the skin, Levit. 7.8. And last of all, all the males among them must three times a year appear before the LORD, in the place which he should choose, and not come empty handed, but every one was to give as he was able, according to the blessing of the LORD which he had given him, Deut. 16.16. This was the matter of their maintenance, being in respect of the quantity very large and liberal, and for the manner of it also, it was very honourable, for all these duties were to be brought year by year unto the house of God, Neh. 10.35, 37. that, (as 
(n) Lib. de prim. sacerd.  Philo Judaus observeth) from thence the Priests and Levites might receive them as from the hands of GOD, and not be upbraided by the people, as though they lived by them, and were their almesmen, which is now rise in the mouths of rude and ignorant men: But GOD stoppeth the mouths of such miscreants, when he saith, I have given the children of Levi all the tenth, Num. 18.20. I, whose the earth is, and the fullness thereof, Psal. 24.1. and not the children of men, to whom I have given the earth, Psal. 115.16. And if any for their own ease were desirous to redeem any duty, and not to carry it to the LORDS house, (which to some that dwelled afar off would have been very cumbersome) they were to pay according to the Priest's estimation, at all times, Levit. 27.27. with the addition of a fift part; and not by any injurious and Church-robbing prescription or custom, a feather for a goose, as the change of the times hath made it amongst us. And if any but through ignorance (for wilful theft in civil matter was punished with a fourfold restitution, Ex. 22.1. much more in the things of GOD) detained any thing either in whole or part, which was holy to GOD, he was to bring a ram for an offering, to make good that which he withheld, and to adda fifth part, Levit. 5.15, 16. This both for the matter and the manner was the substance of Levi, given, granted, assigned and confirmed to him, haredibus & successoribus in perpetuum, for their executing the Priest's office, for their service in the Tabernacle, for their teaching of jacob God's judgements, and Israel his law; and that not by man (by whom notwithstanding any thing devoted to the LORD is most holy, Levit. 27.28.) but by this JEHOVAH, who is implored here to bless his substance; unto whom by an eternal right, before the Law, under the Law, and after the Law, all Tithes are holy, Levit. 27.30. and so not only his, as the whole earth is his by right of creation and preservation, (for he hath founded it upon the seas, and established it upon the floods, Psal. 24.2. but by a propriety and immediate right that he hath in them, as having separated them from man's use to himself, and allowed man none interest in them at all, no not of use and possession.  
Now to come home with this to our times, men, brethren, and fathers: Was this Levies substance? Was the LORD so bountiful to the Priests and Levites under the Law? And will he not be as liberal to those whom he hath put apart to preach the Gospel, and to serve him in the Gospel of his Son? If the ministration of death, of condemnation, 2 Cor. 3.7, 9 received so plentiful and large a maintenance from the hand of God, no man that hath any understanding in the mystery of Christ, can deny, but he would be as open handed to the ministration of life and of the spirit. And why shall not the Apostles reasoning à pari, that as they which minister about the holy things, live of the things of the Temple; and as they which wait at the Altar, are partakers of the things of the Altar; even so GOD hath ordained, that they which preach the Gospel, should live of the Gospel, 1 Cor. 9.13, 14. hold as well for the proportion and quantity of the maintenance, as for the just right and authority to claim and receive it? so that from that very Scripture we may not only show, that as GOD and not any man gave the Tithes to Levi; so GOD and not man hath ordained, that the Preacher of the Gospel should live of the Gospel; not of the Disciples goods, but of the Gospel, as Theophylact 
(o) Non ex discipulorum facultatibus sed ex Evangelio. Theophylact. in 1 Cor. 9  glosseth the words, not of the Disciples goods, by way of voluntary contribution, or beggarly alms, but upon their own goods gotten by preaching of the Gospel: for neither (as Theophylact saith there) dost thou yield them maintenance, but their own industry maintaineth them 
(p) Neque emnitute in alimontum subminish as sed propria quaedam industria ipso● alit. ; but also that as great a portion and proportion is due to him that preacheth the Gospel, as to him that ministered in the Tabernacle, and served at the Altar. And if as great, why not the self same in kind for Tithes, Oblations, and vowed things (setting aside the Sacrifices, and the like, which were merely ceremonial and shadows of things to come, and are now abrogated by Christ the body and substance of them, Col. 2.) Since they were due to GOD long before the Law, as we see in Abraham's giving Tithe of all to Melchisedech Priest of the high God, Gen. 14. in jacobs' vowing of Tithes unto GOD, Gen. 28. since there can be no better course for fulfilling that Canon of the Apostle, Let him that is taught in the word, communicate to him that teacheth, in all his goods or good things, Gal. 6.6. If in all his good things, why not by way of a tenth? since there can be no more equal course, any quantity above that being too little for the teacher to receive, and under it being too much for him that is taught to give. That Tithes are to be given to GOD and his Ministers, Abraham signifieth by his deeds, jacob by his promises, afterwards the Law ordaineth it, and all the holy Doctors mention it 
(q) Decimas Deo & sacerdotibus eius dandas, Abraham factis, jaacob promissis insinuas, deigned lex statuit, & omnes Doctores sancti commemorant. Walfr. Strabo de rebus Ecclesiasticis ,  
But here,  
The scorching East, the South winde loud do bluster,  
The South-west wind up all his storm, do muster 
(r) V●â Eurusque Notusque ruunt, creberque procellis Africus, etc. Virg. id. 1. .  
The Tabernacles of Edom, and the Ishmaelites: of Moab and the Hagarins, Gebal, Ammon, and Amalek, the Philistines, with the inhabitants of Tyre, Assur also is joined with them, Psal. 83.6, 7, 8. Politicians and Papists, Schismatics and Atheists, are confederate together against GOD and his Church, for the spoiling of him and it in Tithes and Offerings, Mal. 3.8. The Politician's plea, is, that Levi was in estimation as the tenth part of Israel, and therefore having none inheritance amongst them, had the tenth for their inheritance, whereas our Clergy are not the tenth part, nay scarcely the fiftieth part of the Realm, so that they need less maintenance, and it is enough to provide them of a competent stipend. These men are wise to do evil, can reason plausibly, so long as they speak Babylon's Logic, Down with it, down with it to the ground, Psal. 137. But all their reasonings herein, are but perverse dispute of men of corrupt minds, and destitute of the truth, supposing that gain is godliness, 1 Tim. 6.5. And their mouths may be easily stopped by answering them, that howsoever the Levites were the thirteenth Tribe, yet they were not the tenth nor thirteenth part in Israel, but at that time that GOD gave them the Tithes for the service of the Tabernacle, the sixtieth part. For when the other Tribes were numbered from twenty years old and upward, such as were able to bear arms were in number six hundred thousand, three thousand, five hundred and fifty, besides those which were either but twenty years old, or unfit for service, who would have doubled the number at least: but the Levites being reckoned from a month old and above, their number was twenty two thousand; Num. 1. per totum, which was not much above the sixtieth part. At this day than the Clergy of England, and their families, being not less than the sixtieth part of the Ream, as large a portion (even in their own reasoning, out of their own mouth will I judge them) is requisite for them as for the Levites. But that fancied Chimaera, that individuum vagum of a competency, how shall it answer the Apostles rule of communicating in all their goods? Gal. 6.6. How shall it supply their want at all times? How shall there be any certainty in it? since by reason of the ebbing and flowing, rising and falling of the prices of things, it is as impossible to set down a competent stipend, as it is to make a coat for the Moon. Was not ten pounds by the year as competent about an hundred years since, as an hundred pounds are now? and who knoweth not whether future ages may not see as great alterations? Certainly these competencies have already brought our Live to an impotency, and the yoke of prescription and custom in receiving our dues after the old rate, lieth so heavy on our necks, that the more other men prosper, we pine; the more they flourish, we fade; the more their estate increaseth, the more ours diminisheth.  
Now again the Papists, and some of our own side, that have not looked so narrowly into this truth as they might have done, hold Tithes not to be required by the Moral Law consonant to the law of Nature, but by the Judicial Law, and therefore now to stand or fall in the Church, as it shall please Saint Peter's heir the Pope, (saith the one) or the supreme Magistrate, saith the other. But here, both antecedent and consequent, both assertion and inference halt down right, and find no rest for the so●le of their foot in any place of Scripture. The antecedent, that Tithes are judicials, for all Tithes are holy to the Lord▪ Levit. 27.30. separated by himself from common use; but all judicials are things in common use, not separated from man: Tithes therefore are not, cannot be judicials. The consequence again is lame, Tithes are judicials, therefore now they may be retained or removed ad placitum. For is it not a received tenant amongst many of our Divines 
(s) Pisc. praefat. in Levit. Perk. cases consc. etc. , that those judicials which serve for the backing of the Moral Law, for punishing the breaches of it, namely, idolatry, witchcraft, blasphemy, murder, adultery, theft, disobedience to parents, are still alive, stand in force, or at least have a surviving equity in them? If the rest, why not this of Tithes, which is as a bulwark to the first Table, which prescribeth the worship of GOD, the manner and maintenance thereof?  
But this position of our latter Papists, is not so old as their Canon Law: It was first invented by the Schoolmen. Alexander of Hale● the Master, and Thomas Aquinas the Scholar, and the rest of that rank. When dominus de●s Papa, had taken the Tithes from the Oxen, that either did or should plough, Job 1. the Rectors of the Churches, to whom they were properly due; and had improperly given them to the Asses that fed by the Covents of Monks and Friars. Those locusts that had made the face of the Church more desolate, than ever the locusts of Egypt did the face of the country, by devouring every green thing throughout their land, Exod. 10.15. That so his s●criledge in exempting some of their orders, from paying Tithes of their grounds, where they were due, (as Alexander the third exempted the Cistercians Hospitalars, and Templars from payment of Tithes 
(t) Alexander 3. Cistercienses, Hospitalario●, & Templario● decimarum s●lutione exemit, Catal. test. verit. To●. 2. lib. 15. . John the fifteenth gave the like privilege to the Benedictine Monks at Cusinum 
(u) Leo Maisicanus Hostiens. Epise. lib. 2. hist. ca 1. . And in appropriating Church livings to all their Covents, might the better be salved.  
Therefore, as in many other points; so in this there is war between the Canonists and the Schoolmen: the Canonists contending, that payment of Tithes is necessary by God's commandment, against the opinion of the School Divines 
(*) Quod decimarum solutio ex divino praecepto sit necessar●a contra Theologorum sententiam jans. Concord. cap. 83. ; for so the old Canon runs. We admonish and command, that by no means they neglect to pay Tithes to God, which God himself hath appointed them to pay 
(*) Admonemus atque praecipimus ne decimas omnino dare Deo negligant, quas ipse Deus dare consituit, caus. 16 qu. 2. . And the authority of the Scripture showeth, that Tithes were granted for the furtherance of piety 
(y) Decimas in usum pieta●●● concess●s esse Canonica autoritas demonstrat. caus. 16. qu. 7. . The Schoolmen on the other side striving that they are but judicials, and so laying them open to the Pope's power, to be alienated, transferred, and disposed of by him at his pleasure.  
But the schismatical and upstart generation of the Browmists cry out, (and herein the whole world will as easily wonder after these beasts, as after the beasts mentioned, Rev. 13.3.) that Tithes are ceremonies; (an opinion of yesterday, scarclely devised an hundred years since) and therefore to be thrown headlong out of the Church of Christ, aswell as all other ceremonies which Christ hath taken away and nailed to his cross, Col. 2.14. Assuredly, if their assertion be justified, the conclusion cannot be denied. I pronounce with a free voice, faith S. Hierom 
(z) Libera voce pronuntio cerimo●ias Juda. ●rum & perni●iosas esse & mortiferas Christianis. Hieron. Aug. epist. 11. , that the ceremonies of the Jews are both pernicious and deadly to Christians. That which they cannot prove, let me in a word or two disprove. Ceremonies were shadows of things to come, carrying with them an analogical resemblance of the things signified, as the shadow carrieth with it a resemblance of the body, Col. 2.15. They were carnal rites, of holy, of heavenly things, Heb. 9.10, 23. of some Evangelicall truth. Let them show then the body, whereof they were shadows; the holy things, the Evangelicall truth, whereof they were types; or else we must tell them that Tithes are no ceremonies. For, if the definition doth not agree to any thing, the thing defined cannot agree to it 
(a) Cui non convenit definitio, eidem non convenit definitum Regula Dialect. . And since all these carnal rites were but to endure till the time of reformation, Heb. 9.10. it is more than marvellous, that the Church of Christ ever retaining Tithes in use since the Apostles time, could not see them to be dead elements; yea, deadly ceremonies, till this generation arose. Oh, but they were given to the Levites for the service of the Tabernacle, Num. 18.21. therefore ceremonies. But I shall make it appear by and by, that Tithes were not then first instituted, but long before, even from the beginning, they were then only assigned to the Levites. Again, the argument holds not to prove them ceremonies, because given to the sons of Levi for the service of the Tabernacle: For what manner of reasoning is this; their work was ceremonial, therefore their wages ceremonies? May not I better reason, they were given to the Levites for their service in the Tabernacle, which was not only ceremonial, but also, yea and more principally moral; reading of the Scriptures, causing the people to understand the reading. Neh. 8.38. blessing and praising the GOD of Israel, 1 Chr. 16.4. and teaching of the people the Law of the LORD of Hosts, Mat. 2.7. Therefore they were moral duties.  
But as when our Saviour's disciples had rehearsed to him the divers opinions of men concerning him; some saying that he was John Baptist, some Elias, some Jeremiah, or one of the Prophets: He asked them, Whom say ye that I am? Mat. 16.15. So happily having proposed to you the diversity of opinions herein, some saying that they are judicial, some ceremonial, some tolerable, some abominable, some one thing, some another, most of them shooting at one mark, to wrest them out of the hands of GOD'S Ministers, you are ready to demand, But what sayst thou that they are? whether moral, ceremonial, or judicial? I am not (beloved) fearful to answer you concerning this point, but do resolutely profess unto you, that they are neither ceremonies necessary to be rejected, nor judicials indifferent, either to be retained or refused; but moral, being holy to the LORD by an eternal right, as well before and after the Law, as under it; and being by him ordained to be the portion of his Priests and Ministers, as well before and after, as under the Law; so that that assertion, all Tithes are holy to the Lord, Levit. 27.30. is no way levitical, but containeth in it a perpetual truth, and that the Ministers of the Gospel may as lawfully claim the tenth of their people's increase, as before and under the Law the Priests of the high GOD received them. For the making good whereof two points are to be proposed. First, that Tithes were ever due, and paid before the law of Moses. Secondly, that they are now due in the time of the Gospel: for from thence it must follow evidently, that howsoever in the Law they were specially assigned to the sons of Levi, yet they had not then their beginning, but were ever the Lords and his Ministers by a moral and perpetual right. For the first, Tithes were ever due, and paid before the Law. As soon as ever we find any mention of a Priest of GOD, we find payment of Tithes to him, and that eo nomine, because he was the Priest of GOD; Melchisedek was Priest of the most high GOD, and Abraham gave him Tithes of all, Gen. 14.19, 20. And this he did, not by voluntary contribution, but rather by necessary injunction; for such a gift would rather have argued the superiority and excellency to have been in Abraham the giver, than in Melchisedek the receiver: whereas the Apostle would have us to consider Melchisedeks' greatness by Abraham's giving of Tithes to him, Heb. 7.4. Again, the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 6. Melchisedek tithed Abraham; importing, that he took it by lawful authority, not as a free will offering. In this way of Abraham walketh his grandchild jacob, (who no doubt was taught by Abraham's pious direction to keep the way of the LORD herein, Gen. 18.19. and voweth payment of Tithes unto GOD, Gen. 28.20. as acknowledging that they were his right before the Law was given. But here Cardinal Bellarmine and his side would fain wring this testimony out of our hands, and conclude hence, that tithes are no moral duties, because they were vowed; he himself faith, it had been an ungodly thing to vow Tithes, if he had been absolutely bound to pay them 
(b) Impium fuisset vovere decimas, si absolutè fuisset obligatus eas solvere, Bellar. contr. 5. l. cap. 25. tom. 1. : and great a Rabbi amongst them as he, that a man may not vow a moral duty conditionally, as Jacob here doth 
(c) Alphons. Tostat. in Matt. 23. , if GOD would be with him, and keep him in his way, and give him bread to eat, and raiment to put on. But it seemeth they are ready with their answer before ever they looked on the Text. For Jacob voweth, and that conditionally, that if GOD will be with him, etc. the LORD shall be his GOD, which I think they will not deny to be a moral duty: even here then is evidence enough, that moral duties may be vowed, that they may be vowed conditionally. And if moral duties may not be vowed, why do the people of the Jews enter into a covenant, and swear unto the LORD GOD of their fathers, to seek him with all their heart, and with all their soul? 2 Chron. 15.12, 13, 14. Why doth David bind himself by an oath to keep Gods righteous judgements? I have sworn, and will perform it, that I will keep thy righteous judgements, Psal. 119.106. Thus out of the mouth and deeds of two witnesses beyond all exception. Abraham and Jacob, may this truth be established, that Tithes were held Gods right, and his Priests, in the law of Nature, before eve● the law written. The persuasion whereof was by the law of Nature so engraven in men's hearts, the practice of it in all possibility so dispersed from Noah amongst all people, that (as Fes●us saith 
(d) Decima quaque veteres diis suis offerebant. ) the old people offered all kind of Tithes to their gods, as Cyrus' overcoming the Lydians offered all to Jupiter 
(e) Heredot. Cli● , and Bacchus' overcoming the Scythians, offered to him also 
(f) Te memorant Gange, totoque oriento subacto, Primitias magno seposuisse jout. Ovid. l. 3. Fast●rum.   
They say when thou hadst Ganges and the East o'vethrowne,  
Thou settest apart for Jove the first fruits, as his own.  
And the ancient Romans did vow Tithes to Hercules 
(g) Macrob. Sat. lib. 3. ca 24. , yea the very barbarous Sabeans and Ethiopians sold not their spices to the Merchants, before their Priests had laid out their tenth for their gods 
(h) Decimas deo sacerdotes cap●unt, necontè mercari licet. Plin. nat. hist. li. 12. ca 14. . Thus have I examined and cleared the first point.  
I come now to the second, which is, that they are now due to GOD, and those that serve him in the Gospel of his Son, since the abolishing of the Law of Ordinances. And here the great Cardinal and the Popish Champions (who when the door must be set open to unwritten traditions, can deny the Scripture to be full enough without traditions, to contain expressly the whole doctrine either concerning faith or manners, and that therefore traditions are requisite 
(i) Scriptura non contiuet expressè totam doctrinam sivo de fide, sive de moribus, etc. Bellarm. li. 4. de verb. dei c. 3. : nay can with the like affection of piety and reverence, receive and honour unwritten traditions, as all the books of the 
(k) Traditi●nes non scriptas pari pieta●●● affect●● & reverentia suscipere & venerari, ac omnes libros tam veteru quam novi Testamenti, Concil. Trid. Sess. 4.  Old and New Testament) do now call for an express precept in the new Law, specifying Tithes to be the Minister's maintenance, an express precept, it is not enough to have it in sense, but we must have it in words; to have it by sound consequence and collection, but we must have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, word for word; and yet Gregory Nazianzen saith, that those things which are gathered out of the Scriptures, are alike to those things which are written expressly 
(l) Perinde sunt ea qua e● Scriptures colliguntur, atque ea quae scribuntur. . If I can then deduce it by good consequence out of the New Testament, it shall be enough, though it be not written in totidem verbis & syllabis. When the Apostle than mentioneth living of the Gospel, and that ever so, as they which wait at the Altar are partakers of the Altar, 1 Cor. 9.13, 13. when he urgeth communicating to our teachers in all our goods, Gal. 6.6. we may not here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, collatis testimoniis demonstrare, (as Beza interpreteth it, Act 9.22.) by comparing testimonies of Scripture, by laying one place to another, show, that this living of the Gospel, this communicating in all our goods, should be now by the tenth, as being a course held before the Law, and under the Law, unless man will be wiser than his Maker, and devise a new way of living for them, of communicating to them, leaving the old which GOD had settled from the beginning of the world. And what shall become of that double honour, double maintenance, which the Elders that rule well are worthy of, 1 Tim. 5.17. if the portion of the Presbyters under the Gospel come short of the portion of the Priesthood under the Law? for so to understand honour the next verse there giveth us light, for the Scripture saith, The labourer is worthy of his reward; and accordingly Saint Hierome expoundeth honour to be maintenance, and understandeth by maintenance Tithes; adding also, What we have said concerning Tithes which heretofore were given by the people to the Priests and Levites, understand it also concerning the people of the Church 
(m) Quod de decimis dixim u● qua olim dabantur à populo Sacerd●tibu● & Levitis, in Ecclesiae quoque populis intelligito. . May we not find here as good evidence in these testimonies for Tithes, as any where in the New Testament, for the perpetual and unchangeable observation of the seventh day (cried up with more than a Jewish rigour, by many not zealous according to discretion 
(n) See their absurd positions in Roger's preface to Articles of Relig. ,) for the baptising of infants, and many other truths, which are not expressed in the very letter, and so many words, but sound and justly gathered out of the sense and purpose of the holy Scripture? And what think we of the Apostles reasoning, Heb 7.6, 7, 8, 9 when he proveth Melchisedechs' Priesthood, and so Christ's, which is all one, greater than the levitical: first, because in Abraham Levi paid Tithes to Melchisedeck, and so to Christ. Secondly, because Melchisedeck is a tithe taker that liveth still, and Levi is a Tith-taker that dieth. Do not these consectaries follow and flow from it? First, that if Levi paid Tithes in Abraham, than they are originally no levitical ceremonies, howsoever under the Law they were specially assigned to him; for that is a crossing of the levitical ordinances, which enjoin, that Tithes should be paid to Levi. Secondly, if before the Law Tithes were paid unto Christ in Melchisedeck, (than he receiveth them of whom it is witnessed that he liveth, vers. 8.) why should they not likewise be paid unto Christ in his Presbyters, after that law is abolished: now they must live of the Gospel, and being in his stead, 1 Cor. 5.20. are fittest to be his receivers. Thirdly, if other things wherein Melchisedeck the type, and Christ the antitype agree, and are brought to prove his eternal Priesthood, are ever true of him; as, that he is King of righteousness, King of peace, that he is without father or mother, without descent; having neither beginning of days, nor end of life. vers. 1.3. Why not this, he ever taketh Tithes: since he receiveth Tithes of whom it is witnessed that he liveth, and since this paying of Tithes is produced with the rest, to prove Christ's eternal priesthood.  
Again, is not sacrilege accursed, and accursed for sin, not only in the old Testament, (it is a snare to to the man who devoureth that which is holy, Prov. 20.25.) but also in the New? Thou that abhorrest idols, dost thou commit sacrilege? Rom. 2.22. Is it not punished as a capital sin, not only in the one Testament, (in Balshazzar, Dan. 5.) but also in the other? (In Ananias and Sapphira, Act. 5.)? For the sin is so much the more grievous, by how much it cannot be committed, but against God. 
(o) Tantò gravius est peccatum, quantò committinon potest nisi in Deum.  And so speaketh Beza of Ananias sin: To this sacrilege there was added diffidence and hypocrisy: And so St. Ambrose, 
(p) Beza in locum.  whilst he taketh away part of that which he promised, he is condemned both of sacrilege and fraud: of sacrilege, because he deceived God of his promise 
(q) Dum exeo quod promiserat▪ partem subtrahit, sacrilegii simuleondemnatur & fraudis: sacrilegis quod Deum in pollicitatione fefelle●at. Ambr. ser. 9 . Now if sacrilege▪ which is the taking away of things deputed and consecrated to GOD and his worship, being either such things as God by express reservation hath consecrated to himself: or else such as man hath consecrated and set apart to him, be still a sin under the Gospel, still make men guilty before God. How then should not the payment of Tithes be a moral duty, stand still in force under the Gospel? since (as for mine own part I take it) God hath consecrated them to himself by an eternal right: which right he challengeth, (Levit. 27.30. All tithe is holy unto the Lord.) At least (as no man can deny) they are by the Laws, not only of this Land, but almost of all Christendom, consecrated unto God for the maintenance of his worship and ministry. And as the Scriptures are pregnant enough on our side to prove Tithes a moral duty, and now to be continued under the Gospel. So in the primitive & best times of the Church, the best of the Fathers and Counsels understood, interpreted, and pressed them so; required them as a moral and Christian duty: and for almost a thousand years it was never held in the Church, that they were either judicial or ceremonial. Origen, who was near to the Apostles times, (there being but eighty four years between John the Evangelists death and his birth) urgeth the payment of Tithes as a doctrine then received in the Church, and binding Christians. How doth 
(r) Quomodo abundat iustitia ●ostraplusquam Scribarum & Pharisaeorum, si ●lli de fructibu● terra sua gustare non audent, priusquam primitta● sacerdotibu● offerant, 〈◊〉 & Levitis decimae separent●r, & ego nihil horum faciens, fru●tibus terra ●ta abutar, ut Sacerdes nesciat, Levita ignoret, divinum altare non sentiat Orig. homil. 11. in Num?  our righteousness abound more than the righteousness of the Scribes and Pharisees, if they dare not taste of the fruits of the earth, before they offer the first fruits to the Priests, and the Tithes be separated for the Levites: and I doing none of these, shall so abuse the fruits of the earth, that the Priests shall not know it, the Levit shall be ignorant of it, GOD'S Altar shall not perceive it. And further, there he delivereth his judgement for that point. I think it necessary that this Law should be observed according to the letter 
(s) Hane egolegem observart etiam secundum literam, necessarium puto. : and expoundeth our Saviour's words (Mat. 23. These things you ought to have done, and not to have left the other undone) to be a precept no less binding Christians than Jew's. Thus did he hold them to be moral, found them in novalege. St. Cyprian (whofe martyrdom fell about two hundred fifty nine years after Christ,) giveth us to understand, that Ministers then lived of Tithes, then distributed to them by the Bishops, who were the general Stewards of Church goods 
(t) In honore sportulantium fratrum tanquam decimal. ex fructibu● accipientes. Ep. 66. Sportula was the stipend allowed by the Bishop to the Presbyter. : living (faith he) of that honourable stipend, with their brethren, as they who received Tithes of the fruits of the earth. St. Ambrose also presseth this payment and a reformation, when fault had been committed afore. Whosoever shall call to mind in himself, that he hath not faithfully paid his Tithes, let him now amend that which he hath failed in 
(u) Quicunque recogno verit in se, quod sideliter non deder it decimas, quomodo emendet quod. minu● fecit. Ambr. serm. 34. in fer. quadrag. . St. Augustine also can find footing in the new Testament for Tithes, when he expoundeth, Give unto Caesar the things that are Caesar's, and to God the things that are Gods, Mat. 22.21. Tribute to Caesar, Tithes to GOD 
(x) Caesa●i censu●, decima deo. Hom. 48. tom. 10. . When he saith again, Set apart the Tithes, although that be a small matter; for it is said that the Pharisees gave Tithes: And what saith the LORD, Unless your righteousness exceed the righteousness of the Scribes and Pharisees, you cannot enter into the Kingdom of Heaven 
(y) Decimas exime quanquam parum sit, dictum est enim quia Pharisas decimas dabant: & quid art dominus, nisi abundaverit, etc. Idem in Psal. 146. . And it seemeth that this was no new thing done under the Sun in his time, by that which he faith again, Our Ancestors did therefore abound with all store, because they gave Tithes to GOD, and paid their Tribute to Caesar. But now because devotion hath decreased, exactions have increased: we will not give the tenth part to GOD, and now all is taken away; that which Christ cannot have, Caesar will 
(z) Maiores nostr● ideo coptis omnibus abundabant quia doe decimas dabant, & Caesar's censum reddebunt, modo autem quia decessit devotic, accessit ●ndictio fisci, nolumus partiricum deo decimal, m●dòauté tollitur tetum: hec tollit fiscus, quod non accipit Christus. Id. hom. 48. inter 50 ser. . The time would fail me if I should produce other testimonies out of Fathers. Counsels, Ecumenical and provincial, laws Ecclesiastical and Imperial: all of them acknowledging payment of Tithes to be a moral duty, commanding them now to be paid to the Church. The one of the second Council held at Matiscon, anno 586. shall serve for all 
(a) Leges divina consulentes Sacerd●tibus & Mi●istris Ecclesi●rum pro hareditar● a portione, omus populo praceyerunt decim as fruct●●um suorum locis sacres prastare, ut nullo labour impedite per res illegitimas, spirit●●alibus possis vacare Ministeri●s, quas leges Christian●rum congeries longis temporibus custodivit intemeratas. Vnde statuimus etc. . The Laws of God providing for Priests and Ministers of the Churches, for their hereditary portion, have commanded all people to pay the Tithes of their fruits to the holy places: that being no ways hindered by unlawful things, they might attend their spiritual offices: Which laws the Christian Church hath a long time kept undefiled. Whereupon we ordain that all people shall pay their Ecclesiastical Tithes. And so I conclude with that of Junius, that Tithes have been holy to God by all right since the memory of man 
(b) Decima iut● o●●ns post hominum memoriam Deo fuerunt sacra. : And that it was sacrilege in the Pope at first, to appropriate them to Monks and Friars, from the labouring Oxen: no better in secular persons at the dissolution of the Abbeys to invade them, in Patrons to set them to sale, to detain any glebe or Tithes consecrated to God: In Parishioners, either by secret practice, or pretended customs, to defraud the Minister of them: And that God is much rob in our Church, partly by prescriptions and customs, which snatch away somewhat from every Church in our Realm; partly by impropriations, which of nine thousand two hundred, eighty and four Parish Churches, (for that is the just number in England and Wales 
(c) Cam●d. Brit. pag. 262. ) have devoured three thousand, eight hundred ninety five, almost the half in number, but fare above the half in value and goodness. God put it into the hearts of our Reverend Bishops, Deans, and Chapiters', and Colleges, (who hold many of them still in the right of the Church) to proved so conscionably for those that labour in them; that whilst they serve at the Altar, they may not starve at it. But to dream of any restitution of them from the Lay possessors, (unless it be here and there one, like a berry or two in the top of a bough, whose heart God hath touched) were as the Poet saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a dream of a shadow. When we have said and reasoned all that we can, they have against us one argument for themselves, ab utili, which we shall never solve nor dissolve. In this case let me say to you as Jeremy said to the Prophets that prophesied, Behold the vessels of the Lords house shall now shortly be brought again from Babylon. If we be Prophets, let us now make intercession to the LORD of Hosts, that the vessels that are left in the house of the LORD, go not to Babylon, Jer 27.15, 16. For as the Israelites of old cried, so may we; The sword of the LORD and of Gideon, Judg. 7.20. It is the goodness of our God, and the Piety of our gracious King, that yet preserveth to us from those Evening wolves, these,  
Relliquias Danaum, atque immitis Achilles 
(d) Virg. Aeneid. 1. .  
That I have so long dwelled upon this point and petition, The blessing of the Levites substance, I may say to these evil times whereinto we have fall'n, as Paul to the Corinthians in another case, Ye have compelled me. In the next petition, which is another request for an acceptation of the work of his hands. I will briefly touch the first branch, which is an intimation of a work to be performed by him, as being most pertinent to this time and personshere present.  
Accept the work of his hands.] There lay a necessity upon man, even in his innocency, to labour in an honest calling: The LORD GOD took Adam, after he had made him, and put him into the garden of Eden to dress it, Gen. 2.15. But when man had sinned against his Maker, and forfeited his state in that Paradise of pleasure, when his labour should have been with pleasure, without defatigation; he was turned out into the wide world; into the earth, cursed for his sake, Gen. 3.17. In which with the sweat of his brows, even with difficult labour, pain, and sorrow, he must eat his bread, and get his living. For now all his days are sorrow, and his travel grief, Eccles. 2.13. And now labour lieth on him not only as a duty, testifying his obedience, wherein he must imitate the holy Angels, who are created of GOD to be ministering spirits, Heb. 1.14. Yea, his heavenly Father, who laboured in the beginning of time, in the creating of all things, and at this time; and to the end of times; worketh in the preservation of all his creation, John 5.17. but also as punishment of his disobedience; Man is borne unto labour, as the sparks fly upward, Job 5.7. And this working with his hands, is the discharging of the duties of that calling wherein GOD hath set him, as the LORD hath called every man, so let him work 1 Cor. 7.17.  
Now this work of Levies hand, was (that I may distinguish the things that differ) either ceremonial, or moral. The ceremonial was to minister in the Priest's office, Ex. 28.1. to offer gifts and sacrifices, Heb. 8.3. to be over the Tabernacle of the Testimony, over all the vessels thereof, and all things that belong unto it; Numb. 1.10. The moral was to thank and praise the GOD of Israel, 1 Chro. 16.4. and 23.31. to bless the children of Israel in GOD'S name, Numb. 6.23. Deut. 10.8. to read in the book of the Law distinctly, give the sense, and cause the people to understand the reading, Neh. 8.8. to show the people the sentence of judgement in hard matters, Deut. 17.8. 2 Chro. 19.8. Ezek. 44.23, 24. to exhort them in war, Deut. 20.23. to teach them at all times the Law of the LORD of Hosts; and to walk before the Lord in uprightness, that so they might turn many stom their iniquities, Mal. 2.6, 7. Now the first of these, the ceremonial work, was to endure but till the time of reformation, Heb. 9.10. the fastening of that hand writing of ordinances, to the cross of Christ, Col. 2. that law being changed, and abolished, this work of the Priesthood is abolished also. The other work, the moral, is to continue, though not in the tribe of Levi; yet in those Prophets, Pastors, and teachers that Christ gave for the perfecting of the Saints, the work of the ministry, and the edifying of his body, Eph. 4.11. till the end of the world; the appearing of JESUS CHRIST, Mat. 28.20. 1 Tim 6.14. This work in regard of the authority by which, or master for whom it is done, is called the Lords work. 1 Cor. 16.10. in regard of the dignity of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good or godly work, 1 Tim. 3.1. and the workmen thereof labourers together with God, 1 Cor. 3.9. in regard of the greatness of it; a work hardly to be fitted with a workman, who is sufficient for these things? 2 Cor. 2.16. it is onus vel ipsis angelis formidan● dum 
(e) Bernard. ; a burden to be feared of the very Angels. Ars est artium regimen animarum 
(f) Gregor. in past. par. 1. ca 1. ; the government of Souls is the art of arts.  
Now beloved Brethren of the Clergy, the chariots of Israel, and the horsemen thereof, 2 King. 2.12. Since the lines are fall'n to us in this pleasant place, suffer, I pray you, a few words of exhortation. As, then, we have taken upon us the Ministerial office and work: so that ministry which we have received from the LORD, let us fulfil in the LORD, Col. 4.17. even do the work of Evangelists, 2 Tim 4.5. And since we are Ambassadors for Christ; let us in Christ's stead pray our people to be reconciled to GOD, 2 Cor. 5.20. show all the counsels of Christ to the household of faith, Act. 20.27. Since we are watchmen set over the house of GOD, let us take heed unto our flocks; watching night and day, in season and out of season, for the Souls committed to our charge, Heb. 13.17. For if all aught to watch, (saith Bernard) much more ought the shepherds 
(g) Stomnes vigilare debent, multo magis pa●sto●es. Bern. de vigil. pastor. . If he so laboureth and watch who feedeth Laban's sheep, (saith St. Basil); with what labour, and what watchings aught he to bestir himself, who feedeth GOD'S sheep 
(h) Sisic laborat & vigilat ●us pascit oves L●b●n, quanto●a bort, quantis●ue vigiliisd be●●ntendere, qui pascit oves D●●? Basil, hom. de pae●st. . Since we are GOD'S stewards, let us give to every one of his household their portion in due season, Luk 12.42. For if he who provideth not for them of his own house, the bread that perisheth, Joh. 6.27. hath denied the saith, and is worse than an Infidel, 1 Tim. 5.8. Much more is he to be accounted so, who provideth not for those of GOD'S house, the bread that endureth to eternal life. The ruler's slackness is their charges wrong 
(i) Incuria praposits est insuria deposits. Hieron. Epist. ad Furian. . Since we are sowers▪ let us go forth to sow, Mat. 13.3. not to reap only: since planters, 1 Cor. 3.6. let us engraft in the minds of the faithful, that word which is able to save their souls, Jam. 1.21. Since waterers, let us water those tender plants, that are planted in the courts of the LORD; and let it not be our fault that the LORDS field should seem to be cursed with the curse of the mountains of Gilboa, upon which neither dew nor rain fell, 2 Sam. 1.21. Since builders in the house of GOD, let us so build up the household of faith upon Christ Jesus the corner stone, that they may grow unto an holy temple in the Lord, Eph. 2.21. Since men of GOD, let us quit ourselves like men, 1 Cor. 16.13. preach the word, be instant, reprove, rebuke, exhort with all long suffering and doctrine, 2 Tim. 4.1, 2. Since the salt of the earth, let us have salt in ourselves, Mark 9.50. and let all our speech be so seasoned with salt, that it may minister grace to our hearers, Col. 4.6. Since Messengers of the LORD of Hosts, let our lips preserve knowledge, Mat. 27. let us bring glad tidings of good things to our auditors, Rom. 10.15. And since we are labourers in his vine-yard, let us go into it; and that not only to feed there, but also and much more to labour, Mat. 20.4. Let us not be dumb dogs, such as cannot, or will not bark; and who have need that Christ should cast out of them that dumb devil, Luk 11.14. nor dead idols, who have mouths, and speak not. Psal. 115.5. Nor Pastors derived by Antiphrasis, a non pascendo, from not feeding 
(k)  moniam non movendo.  or of pascor pasceris, to be fed only: For when they do not feed, but are fed themselves, they are not derived from pasco, to feed; but from pascor, to be fed 
(l) Cum enim non pascant sed pascantur, non agrave; pasco der●vantur, sed à pascor pascerit. Vetus poema per Illiricum, de corrupt. statu Ecclesiae. . Let not those complaints light upon us which Saint Bernard darted out against the Clergy of his time, saying, that they were in habit Clergy men; in following after gain, men of the world; but in work, neither: that they laboured not as other men; but whereas all states of men have some labour, and some pleasure, that they by a new cunning dividing between these, have chosen that which is delightful in every thing, and rejected that which is displeasing 
(m) Eos esse habitu Clericos, quastis mundanos, actu neutr●s; in labour hominum non esse, sed cum cuncts status hominum aliquid habeant laboris, & aliquid voluptatis, Clericos inter haec novo quodam artificio discernentes totum quod delectat in quolibet elegisse, & totum quod molestat respuisse di. 3. de consideratione. . Let the Pope only take this privilege to himself, that though he draw millions of souls after him to hell, yet no man may presume to say to him; Sir, why dost thou do so 
(n) Distinct. 40 in decret. . But let us take heed unto ourselves, to reading, or exhortation and doctrine, that we may save ourselves, and them that hear us, 1 Tim. 4.26.  
But above all things, let me put you in mind of one thing, that we be not only such as have the light of knowledge, but such also as are endued with the fire of zeal; that our lips may not only preserve knowledge, but also (that which the LORD requireth in the Tribe of Levi, Mal. 2.6, 7.) that we may walk with GOD in peace and equity; that we may wear upon our breastplates, not only the Urim of light and knowledge, but also the Thummin of integrity and good conversation, Exod. 28.30. that we may always enter into the sanctuary of the LORD with our golden bells, the sound of preaching; and Pomegranates, the fruit of good living, (as St. Gregory interpreteth it 
(o) Greg. lib. 1. epist. 24. ) mingled together, Exod. 28.33, 34. that we who teach others, may teach ourselves, Rom. 2.21. who preach to others, may not ourselves be castaways, 1 Cor. 9.27. For it belongeth to GOD'S Priests, not only to teach, but also to do the laws that they may not only teach their people and flock committed to them with words, but also with examples 
(p) Sacerdotum. enim est propriè non solum docere sed & facere, legem, ut nequaquam verbi● subjectos sibi populos, & creditum gregem, sed exemplis doceant. Hieron. in Jerem. 16. . This is the best harmony of all, when the Priest's mind, hand, and tongue agree 
(q) Haecest pulcherrima harmonia, quando Sacerdotis mens, manus, lingua, concordant. Idem epist. ad Nepo●. . But on the other side, it is nothing to preach the truth, if the heart disagree from the tongue 
(r) Praedicare veritatem nil est, si cor lingua dissentiat. Aug. in Psal. 37. : Nay, if we could speak with the tongue of men, should be so skilful in Oratory, that we could at our pleasure lift up, advance, amplify, extenuate, and as it were by an enchanting power of eloquence, turn any thing into what shape and habit we would; and so subtle in disputing, that we could work any thing out of any thing: if we could speak with the tongue of Angels, (if there were any angels tongues 
(s) Si quae sint Angelorum lingua. Hieron. , for the words are to be understood hyperbolically) if we had prophecy, the gift of interpreting the Scriptures, and knew not some few, but all mysteries; even the whole mystery of godliness: and had not some little knowledge, but all; even not only the wisdom of this world, and the Princes thereof, which come to nought, 1 Cor. 2.6. So that with Solomon we could speak of plants from the Cedar which is in Libanus, to the Hyssop which groweth upon the wall: and of beasts, and birds, and creeping things, and fishes▪ 1 King. 4.33. but also the wisdom of GOD hid in a mystery, and had not charity: not only these excellent gifts are to be accounted nothing, but we ourselves are nothing, 1 Cor. 13.1, 2. To such Pharisees who say and do not, that same song of St. Bernard, not pleasant but profitable, must be sung. 
(t) Monstrosa res est gradus summus, & ●uimus infimus, sedes prima & vita ima, lingua magniloqua & manus o●●osa, sermo multus & fructus nullus, vultus gravis & actus levis, caput canum, & cor vanum, facies rugosa & lingua nugosa, ●ngens autoritas & nutan● stabilitas, Lib 2. de considerate.  It is a monstrous thing to have an high degree, and a base mind; the chief seat, and a lewd life; a tongue speaking great words, and an idle hand; much speech, and no fruit; a grave countenance, and a light carriage; a grey head, and an idle heart; a wrinkled face, and a trifling tongue; great authority, and a tottering stability. To grow to an end then, let us so take heed to ourselves, that we may live well, and to our doctrine, 1 Tim. 4.16. that we may instruct our people committed to our charge: Let us so shine as bright stars in the militant Church, (that is in Chrysostom's interpretation 
(u) Chrys. hom. 11. in Matt. , Let. us so teach that men may not only hear our words, but also see our good works) that at length we may shine as bright stars in the triumphant Church for ever and ever, Dan. 12.3. And let us so jointly do, and teach the least, Mat. 5.19. the greatest, all the commandments of GOD, that we may be called great in the Kingdom of grace; may be found heirs in the Kingdom of glory, and sit with Christ in his Throne, Rev. 3.21. To whom with the Father, and the Holy Ghost, three Persons, one GOD, and King eternal, immortal, invisible, and only wise, be Honour and Glory, for ever and ever. AMEN.  
FINIS.