VINDICIAE decimarum. OF TITHES, a Plea for the ius divinum.  
Drawn from the Text, BY John CARTER Diacon.  ECCLES. 35. 9 
Dedicate thy Tithes with gladness.  Div Augustin Serm. 219. 
Decimae ex debito requiruntur, & qui eas dare noluerit res alienas invasit.  Isidor. Hispalens. in Gen. cap. 12. 
Patriarcha magnus decim as omnis substantiae suae Melchizedec Sacerdoti post benedictionem dedit; sciens spiritualiter melius sacerdotium futurum in Populo Gentium quam Leviticum.  
Printed at London by T. Cotes. 1640.   

VINDICIAE decimarum. Of Tithes, a Plea for the Divine Right.  Heb. 7. 8. There he receiveth them, of whom it is witnessed that he liveth. 
AS of the whole Epistle, So of the Verse now read: Aaron and Christ; the Law and the gospel; Death and Life; of it and that; these the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, they are the sum. In it then, this Verse, ye have Priesthood, compared with Priesthood; upon the 
a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Oecumem. h●●.  appearing of the one, of the other ye have the falling down; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} here, in this Levi's dying: in that, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} there, Melchizedec's living; of the one the declining, it serves to set out the dignity of the other. When among many arguments of Saint Paul's, this portion of Scripture it is 
b Hic ponitur terita ratio quae talis est. Ille qui semper vivit major est eo qui ●o ●●ur. Sed Sacerdotes vet. testam. erant mortales, non sic autem Melchizedec. Ergo major est, & Sacerdotium ejus majus est Sacerdotio Levitico. Lyra hic Cum filii Levi sint morientes & iste vivens, apparet quis sit praeserendu●. Anselm hic.  One by which he intimates to the Jew, What a great Priest in respect of Aaron, Melchizedec was; that the Excellency of the levitical Priesthood, it was nothing to that of the Messiah: if an Hebrew could but tell him how much for worth living did excel dying; then happily he might guess in glory and in repute, how exceedingly the priesthood of the gospel doth transcend that of the Law. For touching the Priesthood Judaical, it was of no other Make than its Priests, in its condition merely mortal: a Life indeed it had, but such a life that was but as a span; in it its Priest were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Men that die: and this is that which the meanness doth denote, of this Priesthood the worthlessness. But now as for Christ: 
c Hic ver. 4.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Consider how great this man is; who is a Priest, 
d Psal. 110. 4. Non dici potest Leviticum Sacerdotium subintrasse ut cessaret illud Melchizedec. Occurrenseni▪ Apostolus declaravit Melchizedec, esse vitae insolubilis Pontificem. Leviticum igitur Sacerdotium subintravit post promissem, non ad abrogandum illud Melchizedec, sed ad ●oborandum potius & illustrius reddendum. Le● eo modo 〈◊〉 promissionem Patrinostro Abrahe factam subintravit ut non evacuaret promissionem, sed ut Legis in utilitate cognitâ clarior fieret promiscia. Erat enim Sacerdotium non secus ac ipsae Legis promissiones; videlicet non spirituale sed carnale sacrificium, non ex ore Altissimi, sed per os Mosis secundum mandatum carnale. Catharinus in priorem partem hujus capitis.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: for ever after the order of Melchizedec: and in respect of this, his eternity is infered over the legal, of his Priesthood the praeeminenty: for this order of Melchizedec, as it was afore that of Aaron's, so it is after; when the mosaical in such sort it entered in, that in no wise it should abolish that of Melchizedec; sed ad r●borandum potius & illustrius readendum: but rather to be its Strength; and in a greater lustre to set it forth: for this it came in that in publishing its own unprofitableness to the Excellency of that under which we are, it might give a grace; 
f Hoc ideo additum est, ●e videatur posterior Le● (ut moris est) priori quic quam derogasse. Eucipi enim al●●qui poterat, jus illud quo cl●m potitur ●rat Melchizedec, esse jam obsol●tum, qu●● aliam legem Deus per Mosen tul●sset, qua illud tran●●●rebat ad Levitas▪ Sed occurrit Apostolus cum dicit ad tempus decimas Levitis sol●tas suisse, quta semper non viverent. Melchizedec, vero qui immortali●●it retinere usque in fi●em▪ quod a Deo semel illi datus est. Calvinus h●c.  and so, no need for us now in point of Tithe to look at Levi; no need to urge a duty from a Law that's dying; when from the Law first in force, the latter Law did no way derogate; Aaron's claim touching these did no way prejudice Melchisedec's right. Ad tempus decimas Levitis. Tithes to Levi, they were but a temporary due; the Men that did receive, they were men that die▪ to ●●em, these, they became dead, their order once laid in its grave. But now Melchizedec, Christ; in the text, the He who receives with disconsolate Job he could ne'er say, 
g Job 17. 14.  To corrupiion thou art my Father, to the worm thou art my Mother. 
h Rom. 6. 9  Death over him it had ne'er power. 
i hic ver. 16.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. he, made he is a Priest after the power of an endless life. Tithes then to receive, He it is who is alive; for he saith it, 
k Rev. 1▪ 18.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, I am he that liveth and was dead; and behold I am alive for evermore. Thus the eternal debt of tithes to make it good, to him it is that we betake us; to no other than of Christ the everduring Priesthood: for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} there, in the Priesthood of Melchizedec, of the gospel; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. There he receiveth them, of whom it is witnessed that he liveth.  
The sovereignty of Christ's Priesthood in the Text over the Jewish, being manifested from its eternity; jus decimarum, the right too of Tithes, sub Evangelio, it doth manifest to be as Lasting: a necessity there is of having these under the gospel, since of its Priest we have such certainty: when {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} there, in the Priesthood of the gospel; he, Melchizedec, Christ receiveth Tithes; of whom it is witnessed, that is, Witnessed by the Scriptures: for so 
l Contestatur; so. Scriptura, ut Anselmus, Lyra, Dion. Carth, Cajetan, Catharinus, Estius, just nian, Lodovic. ●ena, Cornel. a Lap. hic. Vel ut all i Contestatur, i. mecum testatur, vel Contestatur, idem in multis locis contestatur. Gen 14. Psal 109. Hug. Card. Gorran. ibid.  expositors give the meaning of testatum est. In the Scripture it is witnessed, that he, Christ, Melchizedec liveth; who there, in the Priesthood of the gospel receiveth Tithes. Of these words therefore for the clearer handling, I am to deliver them under a threefold Quaere: Quis, who receives? Quantum, how much he receives? Quare, why he receives?  
1. Quis, who receives? for here we do begin; the original of Tithes, fetch it we must from the condition of the party, whose of these was the first receipt: then Quis, who receives? Is He; for his kind of life, in the Text, He who receives; Is He; a Priest he is: for He whose dues these are, 
m {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; Chrysost in ver. 5. Quidecimas accipit Sacerdos est. Catharin. ubi supra. Sacerdotis est proprium decimas accipere. Salmeren in ver. 2. Tota decima● perceptio, est Sacerdotum propria Ludov. Tena. in ver. 4.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. None but a Priest he is, whose of these is the right primordiall: Tithes and a Priest, they are much of a standing; of the 
* Gen. 14. 18.  Office no sooner the appearance but unto it of the deserved reverence ye have the performance. He then who receives in the Text is a Priest; and is to be considered two ways; either  
1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in the figure, or for the work sake which he underwent, and by way of subserviency; and so, Is He, is Melchizedec; who was of Christ the type; the Priest presentative, He receives Tithes: or else consider this Priest.  
2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the truth, and of these dues as He is the proprietary; so none but Christ, who is 
n Chap. 4. 14.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the great high Priest, Is He, Jesus Christ receives Tithes. This the He who in the gospel is the tithe-taker. In the Law, the Text {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} here, 'tis {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Men; 
o hic. ver. 23.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, they were many Priests to whom this portion was delivered: but under Grace, in the Texts {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} there {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} no more than one He, one Priest. He who receives there, is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: the Priest God-man, He receives. This the first Quaere, Quis; who receives: the second follows, which is  
II. Quantum; how much it is this Priest receives? for that a right he hath to somewhat of each ones goods it will pass unquestioned: yet his right runs not at large: for the muchity of that he receives it th'end left at random: that he should take so much now, and thus much then; here this, and there that; more at one time, and less at another; nor, doth the Priest refer himself for what he receives, to the pleasure of those who are bound to give; but of that he takes the Quantum: So much it is, as he once and for ever hath been pleased to determine of; in the text it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Tithes: of what is yours, he hath severed for himself a special, a peculiar part. What he had of Abraham he requires now of you: You must give, as Abraham gave; As he, so the 
p ●u●Abraham id est fidelis dat decimas omnium. Gloffa ordinar. in ver. 2.  faithful. Now for the quantum which Abraham did impart, praecisen it was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a tenth; so much is the tithe in the Text. 
q Franc. Silvius in Aquinat. 2. 2. quae. 87. Act. 1.  Decima vocatur ex decem alicujus rei portionibus una: one portion in any thing of ten, this is that which we call a tenth. Of what the Priest receives this the quantum, the tithe; no other it is than what they had who were of Levies order, the dues of Men that die, to him always they were and are alive. Therefore, it is our part now to weigh them, just so, in no otherwise then at first appearance, as by Abraham into the hands of Melchizedec they were delivered: in the handling then after a two fold manner they are to be treated on. extensiuè quoad res; intensiuè quoad personas.  
1. extensiuè, in regard of the matter, or the diversity of severals, out of which they are to be taken; so your Tithes are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Tithes of all: to him who in the Text receives, Abraham as it is at the second verse, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, He gave a tenth part of all. Any thing of which yourself makes a gain, it is matter for a tenth; all being good, nothing this way is to be refused; but in respect of the specialties, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Of all that ye possess, out of Each your Priest is to receive a tenth; tithes in their latitude, being of all a tenth part: thus they are to be preached extensiuè: but beside this they are to be weighed.  
2. intensiuè; that is, they are to be treated on, as they respect the frame and disposition of his soul; who, to him who receives is to pay tithes of all: thus the tenth it is 
r hic ver. 4.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; the tenth of all, in each sort, it should be the best of all; for so of old runs the reading at the fourth verse. Cui & decimas dedit de praecipuis Abraham Patriarcha. 
s See the right reverend Lord Bishop of Norwich against Selden. chap. 1. pag. 173.  To whom the Patriarch Abraham gave even the tenth of the chiefest: to translate it decimas spoliorum, as you have it, the tenth of the spoils; is a construction too restrained: when {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} primarily in respect of chiefness, it hath reference to the quality of a thing, and for the sake of this, the quality doth import the matter, or subject. If then of spoils it be translated to the meaning of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it will come nearer, to render it 
t Grace de primitiis frugum. Nam {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} significat principale quod est in frugis cumulo, id quod est in vertice cumuli, &c. Et regrediens triumphator Abraham, spoliorum optima quaeque in dec●mas obtulit Melchizedec. Michael. de Palacio in ver. 4.  de praecipuis spoliorum; a tenth of the best or chiefest of the spoils. This reading 
u {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Theophylact, in ver. 4. Non constat {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} exuvias significare, & si constar, &c. Dris Prideaux orat. de decimis. Num. 5 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Socrat Hist. Ecclesiast. lib. 1. cap. 5.  unto the Greek Church is not unknown; and in the Latin {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} went ever for praecipua till the century that is last past. As then of all is to be received a tenth, so too, that tenth of all it should be the most especial. By Abraham what in tithes was rendered to Melchizedec, of all it was the primest; all and of all the best it is that must be for tithes. Now thus stands the point touching the quantum: it is a tenth that doth determine the how much the Priest receives; concerning which was our second Quaere: there is yet the third and the last which is  
III. Quare; why he receives? the reason why; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} It is witnessed that he liveth: therefore the Priest receives tithes, because it is witnessed that he liveth. Of him here {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the life, it is ratio proxima, the very reason or cause immediate, why these are now due: of tithes, this the why durative. under the gospel, the claim for these 'tis still of force, in that the gospel to receive Tithes, hath a Priest that liveth: of this portion for the receipt, ye may see it in the Text; the very ground or warrant, it is from the perpetuity of the priest's life. Therefore his dues ever tithes, he a Priest ever being; from his ever living, is the cause that tenths are never-dying. For, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. There he receiveth them, of whom it is witnessed that he liveth. Thus of these words the severals; the Quaere we begin with, is Quis, who receives? expressed in our text by the particle, Is he, a Priest receives.  
I. Is he; a Priest receives. Now this Priest no other wise in this Quaere, ye are to behold him, than as Abraham's tithing sets him forth: not 
x Ex supra dictis vidistis qualis fuerit Melchizedec sed nunc Intuemini quantus sit hic, id est quantae dignitatis, sanctitatis, & perfectionis, &c. Anselmus in ver. 4.  Qualis, such as he is quà Priest, but quantus in his Office how great he is, ye a●e to take notice of him: for this it is from his receiving at Abraham's hands in the fourth verse, Saint Paul would have considered. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Consider, saith he there, how great this man was, in the text the He, unto whom the Patriarch Abraham gave the tenth of the chiefest. That then for which tithes serve, it is of,  
Priesthood to set out the greatness; to signify unto us of how eminent a quality this holy function is, this it is for which at first tithes had their institution. 
y Chrysostom. Ipse Abraham nullo modo decimas Alienigenae dedisset, nisi plurimus et excellens ejus Authoresso●. Ambrose. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Oecumen. Abraham 〈◊〉 Alie●igenae decimas non dedisset nisi excellentiorem esse sciret. Anselm. Abrah. decimas non dedisset, nisi ●o major fuisset. Dion Carthus. Iste Melchizedoc tantus est, quod ipse Abraham Pater Sacerdotum Regalium & totius Populi dedit ei decimas. Cajetan ut priores in ver. 5. See the Lord Bishop of Norwich. p. 174. Ipsa decimarum oblatione Abraham minorem se Melchiz. professus est. Estius in ver. 4.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. It was for the honour of Melchizedec, that these dues Abraham paid. The Finis ultimus then why tithes were ordained, it was to manifest of the Priest the excellency; to denote of how great digni●y He who receives, for this cause it is that they were appointed; to point out unto us the Priests {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; his prerogative to be very great. For tithes they are the medium by which our Apostle proves, in the person of Melchizedec, of Christ's Priesthood the sublimity; in that Abraham who paid tithes, 
z Abraham dans decimas Melchizedec, hoc ipso confessus est se illo esse minorem, & hoc ipso se illi subjecit. Cornel. a Lapide, in ver. 5.  hoc ipso in this very thing, he was made lower than Melchizedec, who received. What then in this part we must pursue, it is that for which tithes had their rise: in the beginning these they were assigned to discover unto us what high esteem is due unto Priesthood; yea even to that of Moses. For this was the ground, as from the fift verse 
a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Oecumen. in ver. 5. Judai non dedissent Sacerdotibas decimas nisi propter excellentiam Sacerdotum, quam ex divina ordinatiove habebant. Dion Carthus. ibid. Omnes Hebraei in subjectionis fignum subministrabam & Levi●is & Sacerdotibus decimas. Mich. de Palac. ibid. In lege populares Sacerdotibus Levitici generis tanquam majoribus decimas persolvebant, quâ ration● Populus ille fatcbatur Sacerdotes esse cujusdam excelsioris dignitatis. Justinian. ibid Deus jussit omnibus judaeis etiam Levitis ut decimas darent Sacerdotibus Aaronicis, volens hac ratione honor are ac praeferre Sacerdotes. Cornel. a Lap●de, ibid.  the learned do observe, Why to Aaron the children of Jacob in this duty stood obliged; when this portion which beneath Melchizedec, did argue Abraham, above any of the Hebrews, Levies tribe they did praepose: as him, who received their tenths, with those of Israel, none so honourable; though one with another People and Priest, all alike honourably descended; yet with these the honour due to the Office outstrips the honour had by the birth. 
b Tanta erat Sacerdotij excelleatia, ut qui similes essent honoris progenitoribus, & enudem haberent progenitorem, tamen ut multo meliores essent fratribus suis quo Sacerdotio digni effi●erentur. Ambros. Chrysost. Theodor. Ans●lm. Glos. ordin. Hug. Card. in ver. 5  Tanta enim erat Sacerdotii ●xcellentia, &c. say the Fathers. Even of Levies Priesthood the excellency it was so ample, that all of such a kind, it exalts them above all of the same kin: to Aaron's order, paying of tithes, their dignity, that it did surpass any of the race of Jacob it doth ascertain. But to let pass the legal Priesthood; to that of the gospel it is, that I must keep me; and must tell you from the rendering of tithes, over all whomsoever of its Priest the superexcellency; this to be it which is inferred. For our Evangelical Doctor saith. I●tuemini quantus sit hic. He who receives, Consider how great he is to whom the Patriarch Abraham gave &c. mark well who gave. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Abraham the Patriarch; this eminent Christian in the top of his dignity is set before you to usher in the greater dignity of the Christian Priest; it is the Patriarch Abraham: 
c Vi habent Anselm. Lyra. Hugo Cardin, Estius, Justinian. Gorran. Co●. a Lap. &c. in ver. 4.  that is, Abraham the chiefest of Fathers, the very first Father; Princeps Patrum Abrahamus. If literally the term Patriarch be taken, than such a Father he from whom all the Fathers in Israel had their beginning: but if Mystically and Spiritually, than Abraham he is, 
d Rom. 4. 11.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: the Father of all them that believe: which of the two was the greater glory. Now then, let the renown of Abraham, ne'er so much exceed, be his fame ne'er so flourishing; 'tis but that which the Apostle would, that none among the Israel of God in glory should be so great as he: for in that one so glorious did tithe it to Melchizedec, how glorious then must Melchizedec be? This is it which Saint Paul would have considered: and too, he would have all hence to learn the lesson which Abraham tithing reads unto them; which is this, that when  
Tithes ye give of yourselves to your Melchizedec, it teacheth you the humbling; that wherein it instructs you, 'tis nought else than of yourselves, unto him in the lowly submission: for these they are the test of the awful reverence that to the Priest is due; in giving up of these as Abraham, so every man else, to his Melchizedec, he doth declare his subjection; 
e Oecumen in ver. 5.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: 
f offer decimas alteri fignum est subjectionis & inferioritatis. Ludo. Tena difficul. prim. in hoc cap. Decimas persolvere certum est symbolum ejus subjectionis cui nullam parem homines hominibus debent. Probat Apostolus hanc decimarum oblationem signum esse subjectionis ab ex●mplo Levitarum, qui a caeteris tribubus hoc veluti tributum ex mandato Dei accipiant, quod ultro Abraham Melchizedec obtulit. Bezae majores annotat. in ver 4 & 5.  Signum subjectionis; 
g Scultet. in ver. 4. Quod Melchizedec Sacerdoti primarius Dei servus & Propheta Abraham obtulit decimas, eo confessus est honoris gradu supra se excellere. Calvin in ver 4.  testimonium erant reverentiae erga eum cui pendebantur. He still passeth a great deal for the better man, to whom 
h Quod Abraham Dea debebat propter partam victoriam, Deo s●lvit per manum Melchizedec. Salmer in ver. 5. Quod debebat Abrah. Deo, solvit in manum Melchiz. decimarum ergo solutione se minorem professus est. Calvin. ut ante:  God's dues, his tenths they are delivered: of a whole people the man most chief, tithes sets him below the Priest; the charge it warrants to be right high, to which of these the payment is referred: between man and man they put a difference, but the receiver, still they assure him to be the more worthy: that here which is inferred from the Patriarchs paying of tithes, it is before himself of his Priest the preferring: for 'tis {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. &c. Confid. &c. It tells him that gives, that he is not like to him who takes for dignity, before any other, these tithes, they are the seals of the priest's promotion; here above the Patriarch they set Melchizedec. Your rendering then of these to your Priest; they are the real the manifest profession of your submission. For of whom Religion requi●es this fe●liy, over all such it shows its authority; and learns them their own humbling, in this sort enjoining their obedience. 
i Ioh. 6. 60.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. This is an hard saying, I dare say to the most that hear it; to hear that honour's due to an outcast Priest, and that by tithes; to you, to whom the very sound of Priest is even ominous, is not this a theme that's sour? It exacts therefore the closer pressing. Know, then know, that the reverence had to those who are entrusted with the dispensing of Sacred verities, tithes denotes it to be of a more delicate strain, than what's borne to other men; though men to be admired for their condition, amiable for their graces, and for their piety even imirable of the Priest himself; yet of these with the Priest, none to be compared. For as the Patriarch among men, for dignity none so supreme; Yet to the He who receives, here he stoops and lets down his sail; to Melchizedec, Abraham, be 〈◊〉 it in his glory; in honour unto God before himself, he prefers his Priest, and did publish to the world his own lowliness when he tithed it to Melchizedec. With a serious eye then of the gospel Priest, weigh now the Super-excellency: that Abraham, that he who for his glory of all his posterity was the most unmatchable; that he, who for his worth had never any that could ever equal him: but all, at all times he did surpass: yet this man who did outstrip all; that Melchizedec the He, who in the text receives, that the Priest should surmount him? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. &c. Consider how great this man is; this He of how great perfection. 
k Cui non solum multas alias venerationes sed & decimas dedit Abraham. Vade maximus apparet & inestimabills magnitudinis, cui Pater aliorum Patrum decimas dedit, in quose longe inferiorem isso esse reputavit. Anselmus. in ver. 4.  That besides many venerable respects that Abraham bore him, that to him too he should give tithes; it was an argument more than prevailing, that of Melchizedec, the dignity it was non-pareil: of devouter Abraham this devouter act, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by many, very many degrees, it puts him below God's Priest, though a Patriarch than any in Israel much more illustrious. This, of tithes the effect; of their payment the issue, 'tis to confirm how great a Priest, the Priest of the gospel: for Abraham to the He who receives, these argue him much unaequall Abraham for dignity to Melchizedec; and make the Patriarch too mean to come in balance with the Priest; since to this great man these they do subject Abraham: this deed preacheth aloud, that Melchizedec to this loyal Saint he was superior; and declares the good man obsequious to God's Priest, though he triumphed it over Kings. Thus Melchizedec the figure; for all that was done, verily to him it was done who was the type, and did the service for him who indeed in the text receives. Now then, if Melchizedec for repute even to astonishment was so wondrous as that to his sheaf Abraham's must bow? then Christ, the great high Priest, Jesus Christ, how he? If the semblance doth bear down all before it, than the substance what? 
l {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Chrysost. in ver. 4. Occum. in ver. 4. & 5.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} &c. If of command so powerful be the appearance; then of the truth itself how glorious the royalty; 
m unde 〈…〉 veritatis in Christo majestatem. Junius lib. 3. Paral. in hoc cap.  its Majesty how perspicuous? to Jesus Christ, in what to him did Abraham stand bound? in what? verily by the current of our text in nought else but in that which he receives, that is, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, tithes; that which Abraham owed here it is them, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: He receiveth them, tithes. The upshot then of that, which as hitherto hath been promiscuously delivered out of this first Quaere; distinctly it is but Quis and Quare.  
1. Quis, who receives? in respect of Service and assignment Melchizedec he receives; but in regard of Lordship and propriety, the He who receives is Christ▪ for He is Lord of the soil, out of which these fruits are gathered; of these his is the right original; tithes in the primary claim they are his, who {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is the Priest; to none but to him they appertain in their premier Seizint his jus decimandi in the first tenure, by way of self-owning and title indubitate he receives tithes who is 
n Ioh. 1. 41.  the Christ, our Jesus. This the 〈◊〉 who will satisfy you, whensoe'er in this point ye put forth Quis. But than  
2. Quare, it may be demanded for what cause at first this Priest received tithes? I have told you the cause why; in the beginning it was no other, but of priesthood by the payment of these that the greatness might be declared; and so, this of tithes is the why institutive: of the Priesthood of the gospel to set out the great honour which is due unto it, to this they are appointed; unto Christ's Yoke, the badges and tokens they are of his subjection, who soe'er pays: for this cause at first ordained, that at all times by these the people might witness what reverent abearance they owe unto their Priest: over all from whom he receives his Superiority they are to denote. And this of the first Quaere, in its several branches is the sum: we proceed now to the second, which we proposed in the term.  
II. Quantum; how much this Priest received? in the Text definitely set down to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} tithes or tenths: so much by Abraham was given to Melchizedec. These tenths than they are to be treated on either,  
First in respect of the things offered; and so Abraham's tithes, they were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} tithes of all: or else,  
Secondly, in respect of the persons offering, and so the Patriarchs tenth, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, of whatsoever his tenth was, of the Chiefest it was a tenth. Of these two, that which must first be set before you, it is that which shows how large a spread Abraham's tithing had; to all it did extend. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 
o Hic. ver. 2.  He gave unto Melchizedec a tenth part of all; which is the first part of our second Quaere, touching the Quantum, and comes now to be handled.  
1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: of each ones goods his 
Extensive qu● adres.  part who lives, it is a tenth part of all: for this quantity of his Priests, this the claim; this Melchizedec did receive, this Abraham did impart, of all the tenth.  
Of any thing than you do possess, of this portion there is no exempting: with what ye are blessed no stinting of Christ, otherwise than he hath been pleased to stint himself. His command is 
p Luk. 11. 42.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, ye ought to tithe all manner of herbs, 
q Gen. 28 22.  Et Omnium decimas. Of all that thou shalt give me I will surely give the tenth unto thee: of blessed Jacob this was the righteous vow. 
r {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Chrysost. 54. in Gen.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. This of Jacob by no means the Christian let it pass: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; but what he afore the Law, under Grace, it is ours to do as much: decimas omnium Jacob. And under the Law, 
s Deut. 14. 22.  'tis Omnem proventum cement is tuae. Thou shalt truly tithe all the increase of thy seed that the field bringeth forth year by year. And again, the Israelites upon the charge of King Hezekiah: 
t 2 Chron. 31. 5. 6.  Copiose decimas omnium. The tithe of all things brought they in abundantly. yea tithe of Oxen. 'tis too in the Prophet. Inferte omnem decimam. 
u Malac. 3 10. Tobi. 1. 7. Luk. 18. 12.  Bring ye all the tithe into the storehouse; which could not be all the tithe, if not of all. Thus precept as well as practice makes it good, that the tenth, his dues who receives, Of whatsoever was to be tithed to be a renth; implying Abraham's duty whiles to Melchizec; Ex omnibus, of all that religiously he might, he paid tithes. For 
x Touching the extent of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, See the Bishop of Norwich against Selden chap. 1. p. 140. &c.   
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of all, it is set down in the largest sense; and so not to be confined by any particular. That then some would have all of these, and others all of those, of all to be the all; this their opinion pass it doth with me for the instance of the Patriarchs action, not for the restraint. It is not I that deny Abraham to have imparted of the spoils a tenth; 
y Decimas praedae atque victory Ambros. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Chrysost. Praedae decimam Theodoret. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Oecumen.  the Fathers say he did: nor yet is it I who dare gain say him to have tithed all 
z Decimas omnie substantiae suae. Isidor Hispal. De omnibus re 〈◊〉 su●s dedit decima●. tossed. in Gen. 14.  the goods that were his own: 
a Bish. Norw. pag. 150.  when he who saith of all excludeth nothing. 
b Decimas omnium non solum frugum sed & praeliorum. Hugo. Cardi in ver. 2. De omnibus spol●is aut etiam aliis rebus. Dion. Cart. in Ge. 14.  Decimas praeliorum, a tenth of the spoils that he got in battle that he did pay, I do believe it; and too, decimat frugum, with the tithes of the fruits of the Earth that were his, with these that he did present his Priest, I am verily persuaded. If then any say, 
c An de facultatibus suls, an etiam de spoliis hostium? Sic Apostolus, Heb. 7. 4. Patri archa dedit ei decimas ex spoliis. A●●ui hit ver. 23. Abraham recus●●it ex spoliis vel cor: igiam accipere. Non ergo ex his dedit et decumas. Respondeo disting●t●da sunt spolis. Hostibus non solum praedam Sodomiticam, sed & reliquam aliunde compilatam eripuit, quoniam castris penitus eos 〈◊〉. Ex Sodomiticâ prada quicquam ac●ipere recusavit, ex coigitur Melchizedec non dedit, quia non suam sed alienam duxit. Hostium vero spolia 〈◊〉 dixit. Ex his igitur Melchizedec tribuit. Pareus in Gen. 14 Quoniam in lib. Gen. recus●vit Abraham quicquam de spoliis ex hostibus detractis, mirum videri possit quomodo ex manubiis dicimas obtulerit? An Abraham cum dixit, Levo manm, etc Non de 〈◊〉 spoliis, sed de ipsius Regis Sodomae bonis loquebatur, de exuviis omnibus qua ad se pertinebant decimas dederit Melchizedec. Justinian. hic in ver. 4.  that  
1. Abraham gave these dues out of the spoils that he gained from Chedorlaomer and those other Kings against whom he raised the war; that of all these as included the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} should be meant, 'tis confessed: for as our tithepayer jure belli 
d Bish. Norw. pag. 147.  had a right to these, in that they were the peculium of the Assyrian Princes whom he vanquished; so to the tithe of these in respect of him who gained them, Melchizedec also had a right, Or if as it pleaseth 
e 2 〈◊〉 Vel quod video aliis platere, oblatio decimarum prasente Rege nec contradicente facta est, atque ita, iis si●t dubio exceptis, ut etiam excepta sunt illa quae tulerant s●●ij Abrahae, cuncta Regi restituit. Justinian ut ante. De omnibua puta quae recuperaverat ca sis belle Regibus. Junius in Anal. Gen. 14. Videtur de suis rebue decimas dedisse; nisi intell gamu● eum priusquamid diceret Regi Sodomorum ut ordo Historia postulare videtur, has Melchizede● obtulisse, ut postea decimis exemptis reliqua pradaprater id quod excipi voivit Abraham, restitita fuerit Regi Sodomorum. Mercerus in Gen. 14. De quibus rebus decimas Abraham obtulerit Melchizedec? Pro solutione notandum est duo genera honorum posse hic confiderari: Primum eorum qua a quatuor Regibus Verisimile est accepisse Abraham. quanquam sacra Scriptura id non declarat: quoniam ad comple● entum victoriae sufficiens fuit declarare bona Sodomorum fuisse recuperata. Secundum genus est eorum bonorum quae quatuor Reges a Sodomis acceperant eisq Abraham postea restituit; & haec omnia verè sunt spolia. De quorum primis at Pe●iera quod Abraham decimas dedit. Meliu tamen asserit C●jetanus de his omnibus spoliis decimas dedisse, quia hic omnia fuerunt ve●e spolia ill us victoriae, & ita melius salvatur quod Gen. 14. dicitur absolute El dedit ei decimas ex omnibus. Lud. Tena difficul. 4 in hoc cap.   
2. Others; the spoils to be those which Abraham recovered from the conquered Kings, and were the very goods of Lot, and of the Kings of Sodom and Gomorrah; such there are who say, these to be the all, of which he paid tithes. With these men so of all, these spoils might go for one part, I'd join hands: when {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is large enough to comprehend these also. For consider, that albeit 
f Bish. Norw. pag. 176. Piè & Sancte Abraham hanc partem Deo dicatam excepit ip●e, quia plora poterat exeipere, Deumque ex officio hac parte muneratus est. Nam cum etiam juste & honest sibi suisque mercedem servare potu●ss●t, ea liberaliter cesserat: tantum quod debebatur Deo, de cujus potestate nihil volutt aut potuit cedere illud ex pretatis & religionis officio pralibavit sive praecerpsit Junius ut supra.  abraham's juravi elatâ manu meâ ad jehovam, &c. That himself would take nothing of the King of Sodom; yet his vow did not tie him, nor could it withhold him from giving to the Priest of the most High God, that which belonged to him; even the tenth part of all the spoils that were recovered. Once more, be there 
g Quod additur de omnibus dedisse decimas, id neutiquam ad praed most referendum. quia textus paulo post clare do●et neque cordulam neque corrigiam voluisse Abraham a●cipere de prada cum offerretur a Regibus. Igitur particula (de omnibus) non ad praedam est referenda, sed ad f●cultates Abrahae. Luther in Gen. 14. Incertum est spoliorumne decimas an honorum quae domi possidebat ob●u●erit? Sed quia Verisimile, non est liberalem suisse de alteno, & praedae decimam partem largitum esse, ex qua ne filum quid matting 〈◊〉, potiut Coniicio Sumptas foisse decimas has ex propriis ejus fructibus. Cal●mus ibidem.   
3. Others who put aside the spoils, and deliver the all to be Abrahae facultates; this with me of the all, as another 〈◊〉 all it will 〈◊〉 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} belly, all this it will hold and 〈◊〉, burst. That Abraham paid tither of all where: with himself was enriched, I gladly yield it, and of all that he gave, it was too of all that was his own: for if the Patriarch did pay. tit be 〈◊〉 all the spoils; shall we deny him to have discharged, this debt with the the of all that he had, out of his certain and standing possessions? About what then our Moderner tug, and to; the exempting of all the rest, for such a specialty would conclude: go it may, not for the bound; but for that which of the all may help to the making up. In brief of all that the Patriarch gave, would you have the totull? Touching it, 
h Bish. 〈◊〉 pag. 150.  what I have received, that I deliver to you: in all humble obedience to his Priest he gave a tenth part of all; that is, of all whatsoever be had; Of all the spoils that for himself of the enemy he gained; the tithe of all the spoils of Sodom, and substance of Lot, which he brought back and recovered; of all that he carried out with him, and of all that he left at home; even of all that any way he possessed. Thus, his decim●● omnium without any the least violence offered to the text, to all tithe able stuff whatsoever that was within his power, it may be stretched.  
Well then, to make no hue and hue after any who hath stole from Abraham's {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: oneone-onely we'll put forth a Si quis. If then there be any manner of man, who cannot be induct to allow Abraham's piety of his goods to be so lavish; but that it stood better with his wiser thrift to have offered once, and no more, to his Priest a tenth of the spoils, out of that so renowned a victory; if there be any such that can be found? such a foundling, for my part let him have his will: for once to the theology that is municipal we'll endeavour meekly to subscribe; that only of the spoils, and of nothing else, but of these only, a tenth part was only imparted: as by the monk of the order of Cleroborus it hath been only said, so be it; that what Abraham gave was of only spoils, merely spoils: if only so, what then follows? In so saying, this divine Solus, he did not prejudice the Priests right, but only of the Patriarch, from the well-known zeal he doth detract: he only delivers to the world Abraham to godward, to have been piteously penurious; that of his dues to Religion he was a niggardly micher, that he was an Abraham clunchfisted; and all that this way went, he thought it only ●aste; that the good child Judas that he did, he did learn of his father Abraham, 
i Mar. 14. 4.  Quorsum perditiohaec? Not at all from Melchizedec he doth withdraw. For once then, in this pinching sparing, scraping wise, let it be admitted; that Abraham gave a renth of nothing but only of the spoils, which at such a time he got at such a battle: but withal then let it be admitted what Saint Chrysostom hath left; for indeed he says 
k {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Hom. 35. in Gen. Abraham decimas Melchize. dedit, viz. omnium manubiarum quas secum ferebat: his sc. Melchizedec secretis vicem 〈◊〉 rependit; 〈◊〉 facto mortales omnes docet ut se gratos erga Sacerdotes exhibeant, 〈◊〉 decimas omnium dent, qu● Deus ipse 〈◊〉: Elias Cretensis e Catalogo Dri● Tilleslie An. 1020  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: and we say so too: if you will, let the father say, that only with the spoils: for, doth he not say in that famous homily de Autolico made to the Legists of Praedonia; there, doth he not say there that Abraham was the first who put in practice modus decimandi? Be it so then, that Saint Chrysostom says that only with the spoils, which Abraham brought back, he gratified Melchizedec, But then of this holy Father the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} we would have you to take home unto you: for saith he {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, by his giving a tenth of the spoils; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; Hence, to all Abraham is made a teacher; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. This Abraham in giving a tenth of the spoils, preacheth unto us, that as he, so each man else should give unto God, the first favites of what he gives unto him. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, &c. of all which he did bring back a tenth he severed for Melchizedec: hence to all Abraham is made a teacher; Now to no more we urge you, than from Abraham's deed, Saint Chrysostom enjoins: be it a tenth part only of the spoils that he got; we press you to no more, than only to the rendering of a tenth part of that you get. Thus the payment from the spoils, Melchizedec's dues it doth no way impeach; for unto him as to each Priest else, there was no more due than the tenth of all that did anew come in: of your latest incre●se, so much that ye should contribute, from Abraham's fact this it is of the golden-mouthed Greek that is required. And therefore now to proceed, your  
Duty, suit it should with his practice; of all that you get bound it is to the giving up of a tenth part. For 
l Ambros Ser. 33 fer. 2. post. Dominic prim. Quadra. tom. 5  Decimas nostras annis singulis decunctis frugibus, pecoribus praecipit erogand●s Dominus. Of all fruits, of all cattle, each year the Lord commands a tenth to be given out. And 
m De grano suo aut de vino suo, out de fruct 〈◊〉 arborum, aut de pecoribus, aut de horto, aut de negotiis, aut de ipsa venatione sua. Quia de omni subst &c. Idem fer. 3. ut ante. Vide Doctris Tilleslie catalogu●s, Annis. 430. 6. 0. 630. 786. 791 812. 813. 940. 1050 1191.  De omni substantia quam Deus homini donat decimam partem sibi servavit, For himself God keeps the tenth of all the substance which he gives to men. 
n 1. Cor. 9 11.  If we have sown unto you, saith the Apostle, spiritual things, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Is it a great thing if we shall reap your carnal things? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, your carnal things. 
o De 〈◊〉 re est judicandum secundum ejus radicem. Radix autem solutionis decimarum est debitum quo seminantibus spiritualia debentur carnalia, secundum illud Apostoli, 1 ad Cor 9 Si nos vobis seminav, &c. Super hoc enim debitum fundavit Ecclesia determinationem solutionis decimarum. Omu●a autem quae homo possidet sub carnelibus continentur; & ideo de omnibus decimae sunt So vendae. Aquinas. 2. 2. quae. 87. art. 2. in corp.  Super hoc debitum, upon this debt of returning things carnal for receiving things spiritual, saith Aquinas, doth the Church ground its determination for the paying of tithes. omnia quae homo possidet, all that a man hath sub carnalibus continentur, under carnal things it is contained: and therefore de omnibus possessis, it is inference, Of all that a man hath, he must pay tithes. De 
p Si jus Scriptum 〈…〉. Lessius. lib. 2. de Iur. & Iust. cap. 39 dub▪ 3.  fructibus & quasi fructibus omnium ●erum quae quodam modo nobis sunt frugiferae: of fruits and of each thing fruit-like, that bringeth in increase; Omniumquè negotiorum lucrosorum: unto your Priest, the manifest of your subjection it must be from all your affairs, whence ye have your gain. 
q Chrys●st in ver. 4.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Out of the very fruits of his very labours these dues Abraham raised for his Melchizedec. 
r Carnalium nomine continentur omnia quae possidemus, neque est 〈◊〉 quare ex 〈◊〉 〈◊〉 praebeantur deci●●●, & non ex aliis. Franc. Silvius in praed. Aquinat.  Neque est ratio: neither is there any reason since all that is yours, comes under things carnel, why of some of these you should pay tithes, and not of others. Of the trade then that any of you drive, thence it is to your Priest in this matter that your obedience ye must make good; of each one from each thing righteously got, thence Heavens quota pars. With Abraham he gives not tithes of all, who is conscious of any one thing to the keeping back. Therefore, 
s Si decimas non habes fructu●m ●errenorum quod habet Agricola; quodcunque te pascit ingenium, Dei est; & inde decimas expetit 〈◊〉 viv●; de militia, de negotio; de artificio red decimas Augustin. Serm. 219. Tom. 10.  Si decimas non habes fructuum terrenorum quod habet Agricola. If of fruits of the earth ye hand tithes as the Husbandman; yet quod cunque te pascit ingenium, whatsoever craft sustains thee, inde decimas expetit, unde vivis; our tenths are to be demanded whence ye live: Courtship, camp, Or bar; Shop Or Plow; all in these are alike engaged. 
t Sicut decima praediales debentur ex fructibus praediorum, ita personales ex 〈◊〉 personarum; qui fructus sunt actiones & labores ipsius personae & l●cra illorum.  Be then thy gains from the earth, that is thy possession, or from the very labours of thy very person; if of thy 
Suarez. lib. 1. tract, 2. de Virtut. Religi. cap. 31. num. 7 Cum non minus fructus nostrorum laborum sint a Deo quam fructus terrae, non minus decet ut ex illis Deum colamus quam existis. Ibid. ca. 32. num. 2.  pains thou findest the fruits, thence with a tenth Melchizedec must be served; in these matters of your travail tithes follows the success; nor of what sort of calling the tithepayer be, so a lawful, upon that Religion does not stand, but to all that a man gets its dues it doth extend: for as of Abraham, so of each man else that which he hath obtained, it is titheable: even those minutula, things which in themselves are little worth, and seem of no account; as Rue, anise, Cumin, yet of these for tithe no omission, 
u Mat. 23. 23. Vide dilegentius quomodo sermo Domini vult fieri quidem omnimode quae majora sunt Legis non tamen, omuti & haec quae secundam literam designantur. Quod si dicas, quia haec ad Pharisaeos dicebat, non ad discipulos: audi iterum ipsum dicentem ad discipulos. Nisi abundaver●● justitia vestra plusqu. &c. Quod ergo vult fieri a Phari●●is multo magis & cum majore abundantia vult a Discipulis impleri, quod autem fieri a Discipu●is non vult, nec Pharisaeis imperat faciend●●. Origen Hom. 11. in Num. Commendat Deas haec sacienda ubi ait Vae Vobis Scrib & Pharis. Cum ilico subjungit Hecoport. facere. Oporterigitur, & semper oportet quod Deus oportusse testatur; neque parvi-pendendum suit, aut erit unquam, quod Deus vel furi fussit, vel factum, facientis devotione commendavit. E catalogue. Doctris Tilleslie. An. 828.  These ye ought not to leave undone. For though in his 
x Licet singula in his videantur esse parva, & nullius aestimationis, tamen omnium cumulus magni aestimari debet, & necessarius vel valde commodus ad convenientem sustentationem Ministrorum. Rapinel de la Torre. ●n praedicta Aquin. disput. 3.  singula, of these each several may seem of little or no moment, yet omnium cumulus, in their heap and sail, they may amount to much: now that cannot but stead the Priest which to the owner is advantageous. It is a tenth then, and a tenth of all that is sub manu, which of the Priest is the portion. 
y Gal. 6. 6. 7.  Let him that is taught in the word, saith the Apostle, communicate to him that reacheth in all good things. Here is a Text for you of London: Men much addicted to him that teacheth, but nothing to the Priest, to Melchizedec; For you then; What we hear of you it is no good report; in the business that we are now about, it is too well known that ye deal double. Therefore (in the behalf of the Curates of London, to keep close to that taking device of the incomparable Selden, and withal to bring you to your duty) that he who teacheth may be provided for of sufficient living: we advise you that ye do not deceive, and yourselves be not deceived, for God is not mocked. For him then whom ye would have, your teacher; what for him that teacheth, ye are commanded to set aside, somewhat it is, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in all good things. Now as a 
z Cum hac verba audio, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: similis mini sonus videtur atque illorum ad Heb. 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; ut conjectura sit, nec Illa levis {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Apostolum ad illud Genes. recté illam {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} insinuare qua usus est Abraham, fidei suae filiis per omnia ubi & quantum datur imitandus. Quid si autem sic? Praeceptum illud quod vel optime consalit {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, antiquandum non est. Ist●c autem quin sit sanctio de decimis dubium non est. Per eam namque vera est, & (si per vos liceat dicere dicam) realis communio bonorum omnium, tum fractuum, tum fatuum, terrae, plantarum, animalium; vos ipsi apud vos reliquam inductionem contexite. Stipem ejus loco ponite, Capite censionem, taxationem aedium: multi errores; pars celatur, pars subducitur, ausim dicere {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Lancelot. Epist. Winton. de Decimis inter opuscula posthuma pag. 147.  Right Reverend of our own hath it, this all of Saint Paul, in all good things; no other it doth insinuate, than the all of which we have hitherto treated; nought else but Abraham's all: it would that you of the City, as well as those of the Country should impart to him that teacheth in all good things, one part in ten. For attend; as Christ in our Text must be honoured, So are ye to communicate; now the tenth is that which he receives, and the tenth is that which ye of London ought to give. For otherwise than the Priest takes in all good things, should we allow ye to contribute. We should make Saint Paul to the Galatians thwart and clash with Saint Paul to the Hebrews: but, my beloved Londoners, no such matter; since the Text that's loose, is to be bound by the Text that's strict: what then in one place in all good things, he leaves unlimited, that is to take quantity from the place that doth determine; the Scripture tithed, is to be the rule to the Scripture which is unti●hed: and so, the part in our text Christ's right being a tenth; it remains in the behalf of him; as Abraham, so ye Citizens to him that teacheth, ye should ensure your subjection in all good things of a tenth, by the communicating. Of tithes touching the extent thus stands the case: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in each kind it ought to be a tenth part of all coming in. But here we rest not; all is not all, unless as Abraham's all it be de praecipuis, of all the most chief. Abraham's all, which for the quantity was the tenth; that too for the quality of all, it was the most principal.  
II. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; the tenth of all than any of the other nine parts, was m●ch were 
intensiuè quoad Personas.  choice: for this term {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 
a Bish. Norw. pag 181. b 171. 194. Touching the divers modification of this word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. See this right worthy Author. pag. 163. 164. & 165. Bish. of Chichest treat. of tith. chap. 2. pag. 7. Graca vox {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} significat praecipua; qua five de singibus, sive en spol●is Deo offerri solent. Estius in ver. 4.  the Apostle useth to extend it to all ordinary tithes of increase; and unto that eternal duty of paying tithes it will fetch in the best and principal of men's possessions. Hence than we urge; each one of this duty whiles he is in the performance, of each parcel that he offers unto a diligent survey: in these matters not to deal with God hand over head; but as for himself in every thing he would that which is most singular, so in point of tithe to be as studious; not to set apart that for him who receives with which himself can not away; to the Priest no offering of that, which so it be gone, we care not much who hath it. Such dealings as these they ne'er stood with the fidelity of Abraham. God who 
c Neh. 9 8.  found his heart faithful before him, for the choiceness of that wherewith he ministered to his Priest, no doubt but he found him very Solicitous; to give that which did more excel right industrious. He who loved so much what was of little or no value for his Priest, a meet present he could ne'er think it: but what in honour to his Melchizedec he did perform, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} no other from Abraham could proceed than of the chiefest even a tenth. Ye may then believe me, to pay his Saviour with his trash to his believing soul it was abhorrent; nay rather, his tenths though ne'er so precious, of what they should in his own esteem, did they not fail? Indeed, to give tithes of any thing, no matter what, so it be a tenth; it denotes a fear had to him who doth command, but of the son not the fear: the sonlike fear, if this way a work; for the sort 'tis dainty, it severs, and culls, and picks, and weighs, and chooseth that which is most pleasing for him who hath its reverence, its love puts its God before itself in each part of its substance. As then in all moral duties it fares with each agent, so with him who tithes it. 
d Chrysost. Hom. 18. in Gen.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Tithing aright hath a strong and most especial regard to the mind and purpose of him that offers; that he do it out of a willing and ready disposition, with all strength of affection: which near so well appears as when his subjection to him that lives savours of all his soul; as when his tenths shows that for his Redeemer, he thinks nothing too good; when the tenth of every thing is better than that which he reserves for himself; and his own profit is put behind his dues to Religion; not aught more worth, and that no present for the Priest: in a word, when a man gives a bare tenth, he gives of his goods, but he gives himself whom his tenth gives up the best. Now whosoe'er doth thus, doth no more than to what he stands bound. 
e Num. 18. 29  Out of all your gifts, optima & electa cuncta; ye shall offer, saith the Text, of all the best thereof. 
f Gen. 4. 4. Mal. 1. 8. 13. 14 Jude 11.  Righteous Abel, ex primogenitis & pinguissimis; unto the Lord he-brought the firstlings of his flock, and of the fat thereof. On this offering of Abel's, will ye hear Saint Chrysostom to descant? thus than he 
g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Chrysost. ut supra.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: unto the Lord merely o his sheep Abel did not bring: but What? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, of the first of his flock, he; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, of those that were prizeworthy, of the delicate; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: and after that out of those firstlings which were choice, again did Abel select the choicer. Now did Abraham in his oblation come behind the pious Abel? Non 
h Anselm. Dion, Carth. Hug Card. Salmer. Gorcan. &c. in ver. 4.  devilioribus, he, sed de praecipuis ac melioribus dedit ei decimas. To give unto Melchizedec the refuse of his store, it ne'er stood with Abraham's piety. He, whose Lord had long afore his heart, in his tenths unto him he could ne'er be heartless; but what he paid with a deal of care he did all; not set apart he, and of what not 'fore think; but what was of most esteem he did first discern, and then let it go; with a busy eye be overlooked all; but nought his Priest he did assign, but what for worth the rest did overtop. Abraham's tenths, they were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the richest of the spoils, the most liking of his cattle, the purest of his gold, of his silver the most refined. For 
i Gen. 13. 2.  Abraham, as the letter hath it, was very rich in cattle, in silver, and in gold. Touching the matter then of this present duty how much it is? that it is decima a tenth; and too, a tenth of all, ye are not ignorant: but as for the manner, how good it must be? the Apostle tells you that it must be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the prime, something more surpassing in that kind any of the rest; this at least it must be: but whether? to put that to the question which indeed is out of question. As it is then,  
Whether nothing so good? of all whether it should be the best; look you to that? such as is your offering, such is your devotion; if ye fail not of so much as you are commanded, for you give a tenth; yet render not so good as ye are able: 
k Mar. 22. 37.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; with all the heart, as ye should, do ye love the Lord your God? If in what ye tithe, ye give Christ what is good, yet in that kind keep back somewhat that is better, above all, is Christ then, is he preferred before all? 
l Anselm. in ver. 4.  Cui meliora, ille melior. That's better than God, for which is reserved a better thing; and whiles of your estates ye return him the common stuff, no affection it denotes but what's common; slightly served he, and as slightly prized. In your tithes then the choiceness of what you bring; What reverence ye bare him who receives, hence is the lively evidence: in religion cold and frozen, nay dead is that soul, which could set out his gleanings, and withdraw his sheaves; make show of the gudgeon, but to convey away the Salmon; that he might gainsay his timber would flatter you with the chips; when he should pay the pearl, doth very frankly set down the pebble. But not so Abraham, of what he made up his tenths, of that he was curious for the kind; God was first in his soul, and too first in his possessions; still the best that a man hath, it is for his service, who hath the best of a man. nought too dear for God, if once in our better part, we are endeared to him: Tithes than cannot but be de praecipuis, unless in ourselves the High Priest be end praecipuus. Thus did Abraham, and ye must no otherwise: his tenths they were of all, and of all the most choice; your duty of no other stamp; of your increase the tenth of all in each several, and in each of all no other than the chiefest. Of ●i●hes this the condition, when Abraham tithed it to Melchizedec; so much they were, and in such a manner to be delivered up: and in this matter at this day no change: for the old honorary, the old claim, since no Priest now, but the Priest of old; when your Priest than Abraham's Priest he is no other. 
m Heb. 13. 〈◊〉▪  Jesus Christ the same yesterday, and to day, and for ever: it was Gospel then, it is Gospel now, therefore the same tithes, since the very self same Priest; there being no other Priest, there needs no honour of a new Edition: So that your duty's not a whit altered; his dignity being full as fresh, he as great as he was before. To him then even in these times by tithes the same subjection holds firm; in that in office he the same continues: that, which unto us and all that come after us brings down the why institutive; it is of tithes the why durative: for the awful reverence, which by this tribute Abraham showed to the greatness of the Priest; why at this day it must be observed, it is at this day of the Priest from the endurance. In the very way then of Abraham's payment, we come now to the reason for which tithes are to be continued; for touching your duty, wherefore in conscience to render these ye are obliged, and that we have authority upon the peril of your souls to command the fulfilling; in the text the ground, of the Priest is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: of your obeying and our enjoining, the life it is the warrant; for, He who receiveth tithes, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Of him it is witnessed that he liveth: of the Priest the life, why tithes are now due it is the Quare; and of the three Quaeres as the last proposed comes to be considered {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that he l●veth.  
III, On {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Helives, and he lives a Priest, for under 
n Quisest qui vivit? Ille factus est Sacerdos in aternum secundum ordinem Melchizedec ●ypum gerentis Pontificis nostri, qui se metipsum obtulit hostiam Deo placentem, non ex necessitate qualibet sed ex voluntate propriae potestatis: qui nihil morti debuit, ideirco pontificali sacrificio sui corporis omnium abluit peccata. Ambros hic. Bish. Chichest. treat. of tithes. chap. 2. &. 3.  this notion it is, that we are to present him to you; and in the kind you wot of, why Abraham's duty to Abraham's Children it should descend; the grand quaere is; not in that simply believes; but because he always lives a Priest. What then is of notice most especial, why tithes still are your debt; of his life it is the diversity of consideration: which is to be set before you either primitiuè or dispensatiuè.  
First primitive, ye are to behold it, as Christ, he who lives for your eternal profit, puts it into action; and so, this his life, being unto you the life of a Priest; hence it is that in the first rise unto him, from you tithes are due; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in that for you he liveth now a Priest.  
Secondly, this his life is to be weighed dispensatiuè; as the Melchizedec's here below have the managing of it, to discover what precious fruits do accrue unto you from this his life; it being a life for your spiritual good, wholly behooveful: and this is the Quare why of the Gospel the now Priests, they of tithes are among you made the receivers; it is because the word which they bring, it is the 
o Phil. 2. 16.  word of life: for thus, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. &c. Of him it is witnessed that in them he liveth. What then in the first place warrants unto him Abraham's performance to be your service, it is in that  
1. primitiuè and in se, in his own personliely l●ves a Priest: and no mean motive this from all Christians for the pleaded-for subjection, if but duly thought on: when this Priest, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in that he lives; it is to pray, and 
p Esay 53. 12:  for the transgressors to make intercession. 
q 1 John 2: 1.  If any man hath sinned, saith Saint John, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, we have an Advocate with the Father, Jesus Christ the righteous. For, 
r Iere. 30. 21. Zach 1 12. Rom. 8. 34. 1 Tim. 2. 5. Apoc. 8. 4.  who is this but he who hath engaged his heart to approach unto the Lord? In respect then of him for the abidance of tithes, this the Quare: in that in himself a Priest he lives; even now to be our spokesman, to plead, and sue out our pardon, to reconcile and set us at one with him, whom our sins hath set at odds. 
s chap. 2. 17.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: It is for us that he is at this present, the merciful and faithful High Priest, in things pertaining to God: When none of us without this life that dares deal above; that can go to God, and yet go without Christ; who is it that can appear an offender before his judge, and not provided of a satisfaction? would a release of his bonds, and neglect the life that paid the ransom; stands in need of mercy, and yet 
t Dan. 9 17.  for the Lord's sake does not petition it? Behold then the life I set before you this day, and of the priest's claim, yield to the justice; hence in Abraham's way, ought ye not to apply yourselves to Abraham's subjection? for as to Abraham, so to you he lives a Priest; this his life in your behalf he wholly employs it; where he is, the managing of your affairs altogether takes him up: On {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that he liveth, as a good Priest should he abides our suitor, and that thither we may come whether he hath ascended, for this he lives to request the Father. Prayers than he doth offer up, and in 
u {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Oecumen. in ver. 25.  this a Priest: but this is not all at which we are to look; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that he liveth and intercedes; but too, the sacrifice, we must regard, 
x hic. ver. 25.  which he did once when he offered up himself: since this also in se, as in himself he is a Priest, it is to be considered. That then 
y Esay 53. 5, 6. John 1. 19 Tit. 2. 14. 1 Pet. 1. 18. 19 2 24. 1 Ioh. 1. 7. Gal. 3. 13.  for our transgressions he was wounded, and bruised for our iniquities; as ever, so now, 
z Officium Intercessionis & Redemptionis ita sunt conju●cta, ut dignitatem, virtutem, se● efficaciam intercessionis Christi ex meritis. Redemptionis pendere ostendat Apostolm ad Heb. c. 7. &. 9, Chemnit. ex. am. Concil. Trident. de In. vocat. Sanct. p. 169. col. 1. intercessio nihil allud est quam Redemptionis applicatio, & continum quasi vigor 〈◊〉 apud Deum concilians, &c. Mediatoris nostri apud Deum Intercessio nisttur ejusdem satisfactione & merito: unde in Sacerdota●i Christi officio satisfactio, meritum & intercessio indivulso nexu conjunguntur. Gerardi. loc. come. tom. 8 de Morte.§ 385. 4,§ 389. 5.  this is that which makes him a powerful Orator: when from the redemption that he wrought, is the life of his intercession; the strength of his interpleading, it is from the dignity of his merit; from his passion, of his prayers, is the prevalency. So then, for the point in hand, ye see upon what warrant we ground the urging; this homage of yours what now commands; but that in which consists your bliss eternal? from that which of the Gospel is the very pith; ab Evangelii Evangelio, from the life of a Saviour, hence the now Quare: his Priestly being is the why at your hands this service why now he must receive; from a perpetual benefit, it is that the bond is perpetual when for us it is inse, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that a Priest be liveth in himself: for our sakes, it is that the Deity is still solicited; to appease the wrath that we have provoked, this the cause that before justice eye his precious sufferings are still set; that the remembrance of his forepast Chastisement this Priest renews, 'tis to effect our peace; and now powers out the desires of his soul for that only which we all desire. Yet further; that which adds to the worth of this his executing his Priestly office; and so, unto you makes the enforcement the more strong; it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that now he lives a Priest enthroned: for, 
a chap. 9 24.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: into heaven itself he is entered now to appear in the presence of God for us. Therefore, all his doings ye are so to construe them, as of his infinite glory they suit with the present condition: weighwell ye should of the now Priest, the now state; an all-glorious life it is of an all glorious Priest. Christ's then 
b Vnigenito filio pro homine interpellare, est apud coateruum Patrem seip sum hominemdemonstrare; etque pro humana natura rogasse est ean dem naturam in Divinitatis suae celsitudine suscepisse. Gregor. magn. Moral. lib. 22. cap. 13. Illa interpellatic Christ. Doctorum omnium vera assertione, non summissa est postulatio, sed ejus passionla quae semel suscepta, semel pro nobis in sacrificium oblata est, aeterna commemoratio, &c. Rupertus de divinis officiis lib 9 cap. 3. Vide Estium hic in ver. 25.  pro humanâ naturâ rogasse; at this day his mediating for us, no other it is than in the stateliness of his Divinity his taking to him our nature; and thus, in his own Person having assumed it, in our behalf what he will he obtains of this by the presenting; all things then to him are granted, not from the submissness of his desire, but upon the knowledge of his desert; as a suppliant he does not now crave, but as a conqueror he procures. What I say ye may believe, when 
c Chap 8 1.  we have such an High Priest, who is set, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: on the right hand of the throne of the Majesty in the heavens. To his claim then unto the debt we preach for, ought ye not to have regard? when this Priest though he liveth so 
d Phil 2. 9  highly exalted; yet in nought fallen from his office; but the priest's work, it is still his 
e Estius ut ante.  Non otiosum gerit Christus sacerdotium: from the business due to the Priesthood, though he be in heaven he is not discharged; but for your heal it is that even there, he abides a Priest all-sufficient: since, 
f Hiever. 25.  He is able to save, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to the uttermost them that come unto God by him, seeing he ever liveth to make intercession for them. The remission then of your sins; unto a better hope, the acceptance of your persons; for your time of being here, your priest's plighting of his word for your upright abearing; upon his own back his taking of your load; his fulfilling whatsoever you fail in; of his now being the now majesty: in a word, all that the gospel reveals touching this Priest, all serves but to make the continuing Quare the more weighty; that ye may be the more easily induced by ●ithes to evidence your submission. Thus, to the sons he that lives being the same Priest that he was to the Father, Abraham's dues, that they should be your debt is it any more than right? 
g Tertul. lib. 4. contra Martion. cap. 9  Christus Jesus Catholicus Pa●ris Sacerdos. He being of his Father the Catholic Priest, is there any reason that he should be denied a 
* Videtur totam tribum Levi confer cum Melchizedec in hunc modum. Cum Levitis Deus concesserit jus exigendi decimas, Israelitis omnibus eos praefecit, licét en eodem essent omnes progeniti. Atqui Abraham qui omnium est Pater Sacerdoti alienigenae decimas solvit; ergo omnes Abrahae posteri huic Sacerd●●i sunt subjecti. Ita jus illud reliquit quod in fratres delatum est, in Levitis. said Melchizeder, sine exceptione Deus in omnes praesecit. Salmeron in ver. 5. Causam non reddit Apostolus, ac si decimas ideo Sacerdotes accipiunt, quod sint ex Filiis Levi, sed totam illam tribum consert cum Melchizedes in hunc modum Cum Levitis Deus concesserit jus exigendi decimas a Populo ita Israelitis eos praefecit omnibus, & si ex eodem parent essent omnes simul progeniti. Atqui Abraham qui omnium Pater est Sacerdoti Alienigenaesolvit decimas; ergo huic Sacerdot; omnes poste●i Abraha sunt subjecti. Ita jus Leviticum particulare suit in reliquos fratres; sed Melchizedec sine enceptione summoloco statuitur ut sibi subjiciat omnes Calvinuss. ibid.  Catholic subjection? according to that he receives, of all is it not necessary that there be rendered to him one and the same obedience? since as for Abraham so for all, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: Of him it is witnessed that a Priest he liveth: from him quà Priest, there flowing an universal good, unto him ought there not to be returned a duty universal? Of tithes for the permanency in this manner stands the Quare, in regard now of the right primitive: in se, he who receives, as he is in himself if beheld; ye find unto you {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that he liveth still a Priest: and therefore for this cause it is by tithes your allegiance unto him ye ought to make apparent. But yet, in the spring head and ascent upmost, though his they are: yet as he lives otherwise, than in himself a Priest, so too, for the lasting of tithes, an other sort of right, his life it doth produce, a right derivative; when  
2. Dispensativè; in a second way we told you, that in those he lives to whom of this his life he hath committed the dispensing. Thus we are fallen upon the point wherein we are to discover how to tithes the now Priests of the gospel they lay claim: when tithes not only primarily as they are owned; but too, Secundarily they are to be treated on as they are assigned: indeed it is in heaven that the receipt is ratified, though the payment ne'er were but upon the earth; ye give here to the hand, what's there due to the body. Now then, to come to those to whom tithes sub Evangelio are to be delivered: of these touching the endurance to handle the Quare as it concerns us. The reason why also tithes are our dues, for these in a surer way we cannot lay the ground, than in the Text upon the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: since to the now Melchizedec's, of the Priest, of Christ here {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, of all their labours it is the life: that which makes us bring 
h Rom. 10. 15.  glad tidings of good things unto you, is it not in that with this life we come fraught? for 
i 2 Cor. 2. 16.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: of life unto life we are the Savour; and our now charge 
k Act. 5. 20.  it is to stand and speak to the people {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: all the words of this life. Hence than it is that we receive tithes, since of his life, the saving benefits effectually to impart we are enabled: for their work sake here below to the Melchisedec's, of the gospel the now Priests, 
l Rom. 15. 16.  whose it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to them this honour, hence it is that they have it warranted; the Priest lives in them to communicate his life; and of his living priesthood these sacred annexa in them he receives. But that we may take the whole Scripture which concerns this matter along with us; it doth well be seem us in the old way to set our footing: and so, it is our duty to set before you of Melchizedec and of Aaron the Quare; that from their why for ou●constant receipt of tithes, we also may fetch our Why: which may so be done, and yet of the Priest from the life we not all together turn aside. What then first of  
1. Melchizedec was the Quare; that which was the reason wherefore of this standing tribute, he was deigned the honour; the cause was a benedicendo: from the blessing, which on Abraham he did confer. Melchizedec 
m hic. ver. 1. 2.  blessed him saith the Text, to whom also Abraham gave a tenth part of all. Now then, mark; if Melchizedec of the Patriarch upon his 
n Quaero de jur●, quo jure? non sacrificii, nullum enim obtulit. Benedictionis ergo. Coharent enim iste, Benedixit Melchisedec, decimas pendit Abraham. I am assumo. Melch. benedicenti debentur decimae. Idem jus sub Christo manet. Qui id constare potest? ex ver. 12. ad 7. Heb. Non sit {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Ius non transfertur nisi translato sacerdotia. Atqui idem Christi sacerdotium & Melchizedec (pro quo si opus est Deus ipse jus jurandum interponet) Ps●l 110. Ergo idem sub utroque jus. Christo igitur debentur, in quo, & a quo, & per quem omnes benedicti sumus benedictus ipse in secula. Quas aequum est ut illi Christi nomine percipiant, qui Christi nomine nobis benedicunt, &c. Manet ergo sub Ch isto decima●um jus. Episc. Winton. de decimis pag. 143. &. 144.  blessing did receive tithes? in his way in the behalf of us for the same debt is there not the same cause? since as he to Abraham, so we to all that are of Abraham do impart the blessing; 
o Gen. 14 19  even the blessing of the most high God possessor of heaven and earth. This blessing we dispense; which is no other in the richness of it, than the life of him, of whom in the text it is witnessed, &c. For the Quare then, why unto us of Melchizedec tithes the endurance; there being from us nought now but the same blessing, what should be to us, if not the same subjection? when whose at this day is the very office, is not theirs too, the very rights, tithes? for Melchizedec blessed, and 
p Tanquam sacerdos & Propheta ordinarius benedixit illi. quo nomine etiam Ab●a. illi decimas ex omn bus impertitus est, & ille ab co non dubitavit accipere tanquam fretus autoritate Dei, & ex ea rite perfungens Sacerdotis officio. Junius lib. 3. Paral. in hoc cap.  eo nomine, of a tenth part of all he was made partaker. To the same purpose then that by Abraham these dues were given to his Priest; the same end in your rendering of tithes it ought to be observed: now to him the tenth it was assigned to set out how great a Priest he was. And for our parts, since we are to you, 
q 2 Cor. 5. 20.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. in stead of him that liveth; and nought do, but 
r 〈◊〉. 10.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in the person of Christ what we do; and if anywhere received, 
s Gal. 4. 14. Luk. 10. 16.  as Jesus Christ we are to be received; and since, 
t Obad. 21.  Servatores sumus, we are the saviour's that come up on mount Zion: this being considered; as tithes did from Abraham to Melchizedec, so from you being paid; are they not to demonstrate of our Callings excellency, your dreading approvement? In respect then of each particular duty, our high function enjoins, these are to ensure your obedience unto us, who have 
u Heb. 13. 17.  the rule over you. To this tithes serve, that to the world they may declare, what great men they are, who now are evangelical Priests; in that the honour which for himself Priest-Christ commands, to us he vouchsafes, his tenths, In token then of your submission to our authority, of all increase, of all your substance the best in tithes is to be imparted: when Melchisedec's superiority doth follow the charge of Melchizedec; the life which in the blessing of Melchizedec, was the very cream, the life of the Priest, this is the blessing we bring: with the Bread and with the Wine; with the Body and with the Blood: with an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, we come. From Melchizodec then unto us for the continuance of tithes we infer the Quar●: being enjoined his task, this the why in dis  
Even so hath the Lord ordained that they should live who Preach the gospel. 
e Oecumen ●n 1 Cor. 9 13. Bish. Chich. treat. of tith. chap. 1. pag. 3. chap. 4 pag. 23  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. In matter of maintenance the Apostle does not bring in, any new, strange, unheard of thing, he innovates nothing at all; with a new egg of his own addling he does not present the Corinthians: but the old practice upon former precept to be continued that it is ordained this he preacheth. The power that he had 
f 1 Cor. 9 4.  to eat and to drink, it was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Even so, as that of Levies, who 
g hic. ver. 5.  to take tithes had a commandment. Touching those then who sub evangelio officiate for him, Of whom it is witnessed that &c. Aaron's portion why their pay ye have the Quare; the stile of the now Law warrants it to be according to the Law afore; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be no other than even so. Thus look which way you please; to the subjection due to Melchizedec, or to the maintenance owed to Aaron; to hoc fac, or to Crede hoc; to the 
h Rom. 3. 27.  Law of Faith, or to the Law of works; to the rule by which ye are justified, or to the line by which ye are sanctify; of these take which ye will; and of the priest's life the now dispensers, of these rents how they authorised to be the takers up, ye will easily discern. Or, if either of these pleas the now Priests should let go; yet in the Text a hold they have impregnable; when out of all danger of assault is: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, of the Priest the life: Of a right then unto these dues, 
i 1 Cor. 4. 1.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, those who unto you are the stewards of the mysteries of God; of a title unto tenths, these they can ne'er fail, unless our Text fail: keep then to this, and keep up tithes: when this assures you of an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} there, where tithes are ever to be received; for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} there, in the Priesthood of the gospel, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. There he receiveth them, of whom it is witnessed that he liveth. And here, to our discourse a period it might be put; but that other things are yet behind needful to be observed, As first,  
1. All this while, by the Text what's received, and what's paid, it is but tithes, than a tenth, 'tis no more. Therefore, as if this portion were too exceeding; or that, in the requiring of these we went beyond our commission, that ye may not repine, or what we write with a head hung down entertain: we are further to acquaint you, and as the troth is deliver it; that to the  
Now Priests of the gospel, 
k Populus novae legis ad majora obligatur Ministris Dei quam Populus vet. etc Si dignitas Ministrorum attendatur plus ila debetur quam Ministris Legis. Cajetanus in praedict. Aquinat. solut. ad dub. secundum Populus Christianus accepit a Christo majora beneficia quam Israelitae, ideoque ad plura Deo obligatur, Sylv. ibi. Conclus. 4 rat. 2.  tithes to be the least of that which justly they may claim; but a very pittance of that greater sum in which ye all stand engaged. Indeed if we look at Scriptum est, and jus strictum in respect of a part determined; than a mere, a bare tenth, no more can be challenged: but if the worth of that we bring were it possible to value it; how little then of that great deal ye owe would a tenth prov? for consider, thus much, tithes, the Christians gave who were afore the Law; and those who were under the Law paid tithes, all which had the Priest that lives in a promise only, and in a figure; so much as this they imparted, and all upon the belief that he was to come: now that he is come, and 
l Rom. 8. 32.  in giving of himself hath freely given all things unto us: to be returned than the wonted tenth whether there be no more? judge ye. In this matter to yourselves I do appeal: does not Nature teach, that the better ye are used, the deeper ye are obliged; and such as is the fare, such should be the pay; and that a more abounding crop, should follow a more plenteous sowing; and that we should receive in, according to that we have laid out? bethink yourselves; in the breast within, have ye not a thing that to this bears witness? But to keep to Scripture: for the legal Priests then, if first fruits and tithes, and what not were due to those, whose 
m Heb. 9 10.  Service stood in ordinances that were carnal; and all that they did, tended no further than 
n 13.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to the purifying of the flesh? if of such the ministry had so ample an endowment? then to him 
o 14.  whose blood from dead works is able to purge the conscience, that ye may serve the living God: to him, I say, in his now Priests, can a tenth be a tax so intolerable? 
p {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Chrysost. Hom. 4. in Ephes. Si is qui dat dim dium 〈◊〉 operatur, quanti erit is qui ne decimam quid●m praebet. E catalogo Anno. 544.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. If under the Old Testament such doings there were as these, then much more should there not be under the New? This quantity of Levies order, to set out the excellenty it was appointed, whose work was but the 
q 2 Cor 3 7, 8,  ministration of death; and to those of our rule, whose is the ministration of the spirit, to us than a tenth shall there be due no more? Our Priesthood then as it is 
r Levitis jus decimarum. At ministerinm nostrum ut est natura praestan●●●● dignitate eminentius, ita usu fructuosius. Et plura & majora Populus noster a nobis commoda percipit; debentitaque majora rotio siation dictat. Quis pudor est Christianos qui debent majora non solvere pavia? Vberiores fructus recipere possimus si ratio audiatur, tennior●s non possumus. Episc. Winton de deci. pag 155.  Natura praestantius, dignitate eminentius, ita usu fructuosius. As in its nature that of Aaron's it doth far surmount, and in its exercise being far more fruitful, and in that we of the gospel come loaded to our people with better commodities, and far more precious than those of the Law: this being so, in your offering to us, your reverence how should it exceed that of Israel; how outstrip that? Quis pudor est Christianos qui debent majora, non solvere paria? Oh the fhame! that Christians who owe more, should ne'er be found to return so much. What shall we say? Did not the Scribes and Pharisees pay tithes of all that they possessed? Now 
s Mat. 5. 20.  Except your righteousness shall exceed the righteousness of the Scribes and Pharises:— from What follows God defend; but except your righteousness, &c. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ye shall in no case enter into the kingdom of Heaven. Deceive not yourselves; of these miscreants the righteousness how doth yours 
t Quomodo abandat justitia nostra plusquam Scribarum & Pharisaorum? fi illi de fructibus terrae suae gustare non audent priusquam Sacerdotibus primitias off●ranrant, & Leviti● decimae separentur: & ego nihil borum saciens fructibus terrae ita abutar ut Sacerdos▪ nesciat, Levites ignoret, divinum altare non Sentiat Origen Hom. 11 in Numer.  exceed? if in that ye are ever peccant wherein they were never guilty? 
u Exime aliquam partem reddituum 〈◊〉, decimas vis? decimas excipe; q●anquam parum sit. Dictum est enim quia Pha●s●i decima● dabant, &c. Et quid ait Dominus? Nisi abundaverit, etc Et ille super quem debet abundare justitia tua decimas dat, tu autem ●ec mille●imam das. Quomodo superabis eum, cui non aequaris? August. in Psal. 146. tom. 8.  Qnomodo superabis eum, cui non aequaris? In this duty if these ye do not equal, that ye go beyond such when will be the time that it may be found? Of the Scribes and Pharises ye are yet to learn; these though too bad, yet to teach you truly to 〈◊〉 it wondrous and Sufficient: of your profession is not this the blot; that to Scribes and Pharises ye should be to go to school? Now then, if it be tithe, and more than a Tithe to which the now Priests have now right,  
2. What warrant then for that unwarrantable competency that everywhere is in practice? or what conscience will allow you to abide by a mouldy custom fetched from time out of mind? or for your teacher to think that right meet which comes from the raw discretion of an upstart Vestry? or what ground is there for a 
x Iudg. 17. 10.  Be unto me a Father and a Priest, and I will give unto thee ten shekels of silver by the year, &c. 
y Ezek. 18. 2.  Have not our Fathers eaten sour grapes; and the children's teeth are they not set on edge? As if the now Priests were the accursed progeny of unhappy Eli. 
z 1 Sam. 2. 36.  do they not come and crouch for a piece of silver? and for their putting into one of the Priests offices; for the most part is it not the end, Vt panis frustum, that they may eat a piece of bread? when tithes which were ever due, they are now nowhere paid. 'Tis in the text a Priest & tithes; of the blessing upon Abraham's receiving, of these is Abraham's rendering. To the goodwill then of the many no referring of the Priest for that which must sustain him; and upon the hearing of the man, no giving accordingly as you like him; and amend his pay, thereafter as he mends his Preaching; for if in your wifedomes he chance to improve his talant, perhaps he shall be considered for it: or if for his bigger preferment he can hire out himself for more, then to truck it with him for his longer tarriance: as if, He who lives should not all this while receive tithes? or for those who of his gospel are the setters forth he had no way provided; only their allowance he hath so left it, that nothing's theirs but what it pleaseth you to give. Now is this the honour that ye do your Priest? 
a Zach. 11. 13.  Thirty pieces of silver, a goodly price that I was prized at of them: ye know full well of whom 'tis said. In the name of God then, from the beginning of the World to this present time, and ever after; from the bond of tithes have ye had a general acquittance? that concerning the worship due unto your Priest, ye are so sapinely negligent? It is witnessed that he liveth? and here on Earth must he be so abased; that those who negotiate for him must stand to your good liking for what they have? nought receive, but what wherewith to part ye think fit? was this the awful regard that Abraham bore to his Melchizedec? that ye should handle your 
b 1 Cor. 4. 15.  instructors in Christ, as ye do those who have the charge of your bounds? the man now in the Stable, and him in the Church between one and other is there any difference? for what must keep them, both alike do they not rely only upon that which your own inventions have imagined behooveful? the kitchen and the Pulpit do they not work as you and they, thereafter as ye have agreed? As if tithes had nothing to do with conscience; nor God ere call to a reckoning, of this Sacred Revenue for the vile unhallowing. So long then as ye hear of a tenth, and of one who lives tithes to receive, so long as ye have tidings; so long know it is not left to you to dispose of the Priesthoods dues according as you last: but that it is yours first to quit you of your debt, and then to talk of your gratuity; till ye have performed your bounden duty, let alone your benevolence: if what ye owe, ye fail to pay, with a largesse of the n'one coming to d' of God, ne'er dream; ne'er build upon a piece of self-willed charity, till in what justice would ye have satisfied your Priest, in his tithes. Indeed a freewill offering it may not be denied, that to the now Priests it is due: and over and above your tenths that much more ye owe, we grant it to you: for, Except your righteousness exceed, &c. We confess too, that the overplus which to render ye are enjoined, in respect of a fixed, a set part, in this ye are left to your own liberty; as a tenth; so more than a tenth is necessary upon precept; but than a tenth how much more ye ought to give? In regard of you this is the matter only arbitrary; to your own power, ye are to be referred to define of that which must exceed; free in this ye are at your own choice for the muchity to offer to your Priest. Seriously but weigh this, and will ye not find it damnable and deadly to your souls; when to the prejudice of tithes, to carve as ye list to your Melchizedec ye ne'er fear to presume? For whiles by contributing less than a tenth, of your debt ye fancy the discharging: what do ye but run more upon the score, and make your burden the more grievous? In diminishing the sum, ye add to your disobedience; and eternally undo yourselves in impoverishing the Priest. To draw to an end; on your parts, what then remains now, but to the  
3. Priest, 
c judeorum imitemur e●ordia, ut Sacerdotibus & leultis bonorem debitum deferamus?. Hierom. in cap. 3. Malac. tom. 6.  ut honorem debitum deferatis? nought but of your faithful service this humble tender; that in paying of tithes, as tithes require ye make good your subjection; it is true, with a great deal of goods ye must part; but too ye must do it with a great deal of submission: because ye enrich the man, by no means yourselves exalt. The Priest fares well, and indeed must: 
d {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. &c. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Chrys. in 1 Cor. 9 Homil. 22.  yet for the fleece never a whit beholding to the sheep; because of the Parish sustained, he is not therefore brought under of the means ye have it is that he lives, but not of you; at the people's hands it is that he doth receive, yet on the people it is not that he doth depend; but only thence his livelihood, whence his Office. 
e Oecumen. ibidem.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. For the work of the gospel it is that he is appointed; and too, not of those he teacheth, but that he live of the gospel it is ordained. 
f Ambros.  Ipsa naturalis ratio hoc habet, ut quis inde vivat ubi laborat. This of nature 'tis the dictate, that of each one thence be the support, whence is the ground of his employment. Ye give then, and ye give to him; yet what he receives, 'tis that which of you the gospel claims; the duty which ye owe him, 'tis for the service which he doth it. Hence of the Priest your obeying; by your substance his subsisting doth not make you his Good Masters; but in what he takes, in that ye declare yourselves debtors. In the behalf then of the Priest that ye are put to charges. Non 
g Fecit (D Paulus) securit castum Evanglistam (sc. Timotheum) &c. ut intelligeret quod necessarium sibi sum bat ab tis, quibus tanquam provincialibus militabat, & quos tanquam vi●e●m calturà excreebat, vel tanquam gregem pascebat, non esse mendicitatem sed potestatem. Augustin. lib d●opere Monachorum cap. 15. tom. 3.  est mendicitas, sed potestas. In this ye relieve not his penury, but bear witness to his authority; in so doing, ye do not help his wants, but yield to his power. It would be his sin then to crave, that which of right he may command; and in you a foul fauli to expect his asking, when 'tis your duty to deliver up. For so long as your tithes ye do with hold, so long of your Priest from the dignity ye do withdraw; ye lessen his reverence, in denying his maintenance; and make him little, in keeping from him tithes which should make him great; whiles ye defraud him of his portion, ye avile his function; ye 
h Malac. 3. 8.  rob and steal from God, in depriving him of his goods. It is high time then to betake you to your charge, and of this debt in the performance, as it would thereafter to demean yourselves: Ever remembering that this way whiles ye advance your Religion, your obedience thereunto ye do but anew testify, and that all is for the honour of your Priest, when this part ye do so devoutly dedicate; to make apparent his praeeminence over you, to this it is that tithes they were allotted: for that which made Melchizedez greater than Abraham, was it not tithes? To shut up all: I only exhort you of these to the payment; ye have a Priest who lives to receive, and whom may ye better follow than him whom ye have for your Father. Abraham, he paid tithes of all, and the best of all in honour to his Melchizedec: now, 
i John 8. 39  If ye were Abraham's children, ye would do the works of Abraham: what he performed that of you it is required. Therefore, 
k Ambros. Fer. 3. post Domin. prim Quadrag. tom. 5.  Quicunque recognoscit in se quod fidellter non dederit decimas suas. This of Saint Ambrose 'tis wholesome counsel. Whosoever among you doth acknowledge that in matter of tithe he ne'er dealt faithfully: modo emendet quod minus fecit: now, let him now amend that of which afore he fell so short. Quid est fideliter dare decimas: to give tithes faithfully wherein doth it consist? nisi ut, nec minus nec pejus aliquando Deo offerat. But that to God of whatsoever ye have, ye offer neither worse nor less. Abrahami actio, est nostra institutio, Abraham's action, 'tis our instruction.   

March. 16. 1639. Imprimatur,  
Tho. Wykes.   

Errata.  
PAg. 13. line. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. l. 14. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. p. 17. l. 28. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. p. 24. l. 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. p. 25. l. 26. court, or ship; p. 29, l. 26. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. p. 30. l. 26. who in. p. 32. l. 10. best? that 3 p. 40. l. 25. receipt. p. 44 l. ult, their b medium. p. 45. l. 8. through. p. 52. l. 20 coining.  
Margin.  
PAg. 2. c Non dici po. p. 3. Promissio. p. 6. Art. i. p. 17. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. p. 25 Elocatarum. p. 27. Episc. p. 31. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Dion. Carth, Gorran. p. 4● {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  
FINIS.