THE Maintenance of the MINISTRY.  
Wherein is plainly declared how the Ministers of the Gospel ought to be maintained: and the true and ancient practice of our Church in this case, showed to be agreeable to the word of God, and all Antiquity.  
Necessary in these times to be read and considered of all sorts of Christians, but specially of such as live in Towns and Cities.  
By RICHARD EBURNE, Minister of the word.  1. Cor. 9 11. If we have sown unto you spiritual things: is it a great matter if we reap your carnal things. 
LONDON, Printed for Eleazar Edgar, and are to be sold at his shop in Paul's Churchyard, at the sign of the Windmill. 1609.   

To the right Reverend Father in God, james by divine Providence, Lord Bishop of Bathe and Wells, Richard Eburne wisheth in Christ jesus felicity external, internal, and eternal.  
IT is the Custom (Right reverend father in God) and that usual, ancient, and approved, of such as publish to the world their writings, to dedicate the same to some or other parsonage, eminent in the Church or Commonweal. What others ofttimes do, more for fashion then occasion, for favour then need, thereto am I moved and even compelled by some Necessity; because handling an argument somewhat rare (for few they be that have laboured in the like) and though very profitable for the Church of God at all times, and in these exceeding necessary, yet not very pleasing to such as either by too much covetousness, or too little consideration may be carried with unequal censure to condemn that they like not, or reject without just cause, that they understand not; I need the Patronage of such a one, as by his authority countenancing it, might shield it from injury, and by his judgement approaching it, defend it from envy.  
And to this purpose, after I had penned this my Treatise of the Maintenance of the ministery, bethinking with my self whom to I might offer it, upon some necessary & just causes I resolved to dedicate the same above any unto your Lordship. First▪ in regard of the very subject and nature of of the work itself: which being such, as wholly concerns the Fabric (as I may say) of the Church, whereof your Lord: is a principal upholder; and the estate of the ministers in the Church, of which no small number do labour (if I may so speak) in your vineyard, seemeth properly to require such a one to undertake the protection thereof, as by his calling and dignity in the Church, rather than the commonwealth, is enabled thereunto. And then in regard of myself who have heretofore employed the first and no small part of my ministry within your Lordship's jurisdiction and Diocese; and now again (by God's special providence) called back to finish my course within the same, do acknowledge it to be my duty to respect above other, as the vine under whose shadow I rest, that Architect under whom and by whom I am set on work: and do hope I may be bold to have recourse as a Soldier to his own Captain, or a servant unto his own Lord, for the patronizing of my labours, where myself am entertained.  
Touching the work itself; The scope whereunto I have therein principally, & in manner only aimed, is to declare how necessary and convenient it is, That the Ministers of the word in all places, & in each several congregation should be provided of due and competent maintenance. In explaining whereof I have have showed, by whom, by what means, and in what sort, this maintenance should be yielded: withal, against such as affect new fashions, and whom nothing pleaseth but what is deformed by some innovation, I have made it apparent that the ancient and most usual practice of our land in this case is agreeable to the word of God, & practise of the most ancient and best times. Such indeed as can not justly by any pensionary or other like confused and strange course be bettered and amended. Where our practise doth digress, as best things seldom stand any long time without some corruption and declination from their integrity, I have in hope of some redress partly noted. It is a thing too manifest, that the estate of our ministery at this day is not such, that we may affirm of it, That it is every where duly provided for: & that we that are therein have no cause for want of maintenance and necessaries for our life to complain. But chose, howsoever in many places it is, yet (God be thanked) Such as it ought to be: yet in not a few, by reason that that course which God himself hath appointed, equity approved, and ancient practice confirmed, is interrupted, and not in any measure there observed, it is such as becometh not the Gospel of Christ: such as not a little hindereth the prosperity thereof, in a word such as the ministers themselves have a just cause to complain of, all reasonable men must acknowledge needs amendment; & it behoveth those that are in place and authority thereunto graciously, to hear, farther to consider of, and speedily and duly to redress.  
Which being a work acceptable to God, needful for our Church, profitable and honourable for the whole land, will (no doubt) the more be respected, and the sooner be effected, if it shall please your good Lordship, together with the rest of your brethren (the most reverend fathers of our Church, looking according to the experience & wisdom that God hath enriched you withal, into the estate of many distressed and impoverished churches within your jurisdictions) to open your mouths in the cause of the afflicted, and according to the power & authority, which God hath given you for the benefit & edification of the church, endeavour to repair the ruins, & make up again the breaches thereof. Wherein you may do great service to the Ch: much further the Gospel, and become even founders of many churches within your several Dioceses, which ●ow (alas) through unreasonable customs, cruel▪ and hard compositions, beggarly stipends, small endowments, and non payment of personal tithes, be in manner desolate; and do pity the hearts of all such as duly regard learning and religion, truly love & respect the ministers of the word, rightly know what becometh the house of God, and unfeignedly wish the prosperity of our Zion, to see how they lie in the dust. You are the Pillars upon whom we do stay, the mountains from whence we do look for help, and the rocks under whose shadows we trust to be assisted and sheltered against the rage and violence of such extremities & miseries as many of your churches are subject unto. And we hope that the love you bear to learning, the care you have of the people committed to your charges, the zeal you carry unto the Church of God, and the respect you have to us of the ministry under you, of whom many (having not in this plenty and peace wherewith God hath blessed Israel, wherewith parcè & duriter to sustain their lives) are discouraged not encouraged, unabled not enabled to the work they should perform, and made even weary of their calling, will move you, after the Gospel itself now thoroughly settled, and the sects and schisms of our church now quieted, as loving fathers, to relieve what you may, the external wants of your children; & as good Captains, what lies in you to provide for the due pay of all such Soldiers as are under your hands: that henceforth none of them (as commonly yet many are) be enforced, as it were starting out of the camp, to entangle themselves with the affairs of this life; but attending wholly the service whereto they are priest, may please you that have admitted them, but chiefly Christ jesus the high Bishop of our souls, & Primate of the whole church, that hath called them to be soldiers.  
To further, and (if I may presume so to speak) as it were to open a way to this so godly, so good and necessary work, I have, occasioned thereunto above many, (and which I might not with good conscience not prosecute) as the poor widow offered my mi●e, and as a plain, but a willing hearted workman bestowed a little labour. Which if your good Lordship, approving my sincere and religious purpose above mine ability (which, knowing myself to be, as from my heart I do acknowledge the meanest of a thousand▪ & most unable of many thousands to put my hand to so great a work, and open my mouth in so weighty a cause, I freely confess is very small) vouchsafe in good part to accept; and whatsoever my desert or handling of the cause be, to affect and favour the cause itself, which for itself's sake, deserveth all furtherance; that so what I have spoken in the behalf thereof, being defended from the perverse judgement of the ignorant, and injury of all, others may be moved of their abundance to cast in richer gifts, and as God hath filled them, like unto Bezaleel the son of Vri, and Ahol●ab the son of Ahisan●ch, with greater knowledge & more plenty of his spirit, to adorn & enlarge what I have but rudely informed, or may be but sparely pointed at: you shall encourage me to proceed yet what I may, in that I have begun, till I see it come from seed to fruit, and purchase both the thanksgiving of many to God for your readiness to this work of the Lord, and the prayers of me & many others with me unto the Almighty for his graces & blessings both spiritual & temporal, to be continued and increased upon you. The Lord jesus vouchsafe unto you his heavenly gifts, and so guide you by his holy Spirit, that you may sincerely set forth his Gospel, & seek his glory in this world, & in the world to come be crowned by him with celestial and eternal glory. Amen.  
Your Lor. ever to be commanded in the work of the Lord, Richard Eburne.   

To the Reader.  
ACcept I pray thee (Christian Reader) in good part, what I present unto thee, to good purpose. Let not my plainness displease thee; which for to profit thee, as the fittest phrase for an argument of this form, I have more then ordinarily affected. In other stile I might happily more better have pleased a few, but am assured should less have satisfied all. It is the hearers duty that I principally teach: necessary therefore I should so express it, that they, even they of meanest reach, and slowest capacity, husbandmen, tradesmen, artificers, and whosoever else, might fully conceive me. As here is whereby to direct the unlearned, so there wanteth not wherewith to exercise the learned, whether teacher or hearer. Th' one shall find his due, th' other his duty, more plainly taught then hitherto by any. To whom this seemeth not enough, occasion at least is offered, the way thus opened, to perform more. Mine attempt is no restraint of other men's liberty. For the matter, I nothing doubt of thine assent in most points. If in some we descent, so it be not in the chiefest, the matter is not great. Yield me these, That the Minister ought to have certain, sufficient, and liberal maintenance: that thereto every one of any ability, ought (according to his ability, and of such goods as he hath) to contribute: That the best means to raise it, must needs be that, which God, God's church, and all Antiquity have, by practice, approved: and for the rest I will not contend, nor when these are duly practised (for of that, questionless we come yet far too short) any more complain.  
Thus hoping, if my labours like thee, thou wilt wish to them such success as thou perceivest I desire: if not, yet thou wilt afford me that ordinary favour, which other men in works of less moment, & worse argument, do often obtain, I wish to thee as much good as thine own heart, christianly affected, can desire.  
Thine in the Lord, and for the service of the Church, R. E.   

The Argument and Sum of the whole Treatise following, according to the Chapters thereof, which may serve in steed of a Table.  

¶ The first Chapter  
THe first Chapt. as an Introduction to the whole, i● of the Writer of the parcel of Scripture which in this Treatise is handled, and of the occasion why it was written. And therein is showed: 

1. How necessary and fit this kind of doctrine was then and is now.  
2. How contrary ministers in these days are oftentimes dealt with  
3. The principal causes of such ill dealing.     

¶ The second Chapter  
Showeth, That every one that is taught by the minister, ought (having goods) towards his teacher's maintenance to be contributary, and can from that duty by no privilege, custom, etc. be exempt.  
God doth assign and warrant to Ministers their maintenance.  
They ought to have it, first and principally in regard of their labour.  
Which is painful to themselves, profitable to others.  
2. For that they do not intermeddle in other men's labours & Trades of life.  
Their maintenance cannot without great sin be denied them.   

¶ The third Chapter  
BEing a more special explication of the hearers duty before in general sort only set down, declareth: 

1. What this word (Goods) used in the Text doth signify.  
2. Of what sort of goods the minister must have a pa●t.     

¶ The fourth Chapter  
1, THat the right & best manner of payment to the minister, is▪ That he be paid his part of every thing, in its proper kind, as naturally God doth send it.  
2. and not by a set Stipend.   

¶ The fifth Chapter  
THat toward the Minister's maintenance, every man ought to contribute proportionably, and not voluntarily only what every man will.  
That is tolerable only in some cases,  
But generally or ordinarily it is a course very pernicious and evil.  
Yet how it might be somewhat tolerable.   

¶ The sixth Chapter  
THe Minister must have 〈◊〉 his maintenance, not an imagined competent portion only. But specially besides offerings, the Tithes of all things.  
Which are still due by divine right: And be of ●. sorts. viz. Predial & Personal.   

¶ The seventh Chapter  
yieldeth some special reasons, why God vouchsafeth to have (as his own.) some part of all men's goods.  
Why the Ten●●.  
Why so great a portion, as is Tithes, Offerings, etc. be hath assigned unto his Ministers. Where the Reader shall find divers weighty cause●, why Ministers ought to have, not a beggarly and sparing, but ample and liberal maintenance.   

¶ The Eight Chapter  
Containeth Answers to divers Objections, Namely, 

1. Touching the unworthiness of the Minister.  
2. The greatness of the Tenth.  
3. The wealth of the Minister.  
4. Custom.  
5. Personal Tithes, which to pay is a benefit.  
6. The Statute of Edu▪ De Decimi●.    
Why it were to be wished, that for a perpetual Composition about Personal Tithes, the Custom of the City of London, above any other, might, the whole Land through, be put in practice.   

¶ The ninth Chapter  
WHat comes by laying out our goods upon worldly uses.  
And what, upon heavenly and spiritual uses.  
How dangerous an● unprofitable, even in respect of their outward and temp●rall estates it is, men to be illiberal, and oversparing to their Ministers.  
And on the other side, how grateful to God, and gainful to themselves to be liberal and bountiful.   

¶ The tenth Chapter  
COmprehendeth the Sum and Conclusion of the whole discourse.  
And declareth some motives that have put the Author of this Treatise in hope, That his labour shall not be without some good effect.   
Which God for his Gospel's sake vouchsafe, Amen.   

THE MAINTENANCE OF THE ministery.  Gala. 6. 6. 7. Let him that is taught in the word, make him that teacheth him partaker of all his goods. Be not deceived: God is not mocked. For whatsoever a man soweth, that shall he also reap. 

CHAP. I.  

1 Of the Writer of this parcel of Scripture, and the occasion why it was written.  
2. How necessary and fit, this kind of doctrine was then, and is now.  
3. How contrary thereunto Ministers in these days are ofttimes dealt with.  
4. The principal causes of such ill dealing.   
THis parcel of Scripture (as the words themselves do plainly enough to every man's understanding declare) is an instruction or direction unto all Christians, teaching them how they ought to deal with their Ministers touching their maintenance: that so they be not discouraged, but encouraged to labour painfully and profitably among them in the word and doctrine. It doth contain three principal parts: that is, first a Precept, secondly a Commination, and thir●ly a Confirmation: first a Precept, verse. 6. in these words, Let him that is taught, etc. 2. A Commination, in the first member of the 7. verse, Be not deceived: God is not mocked. 3. The Confirmation, in the latter member of that verse: for whatsoever a man soweth, that also shall he reap. The first of these showeth briefly every man's duty in this behalf. The second is an answer to all such cavils and objections, as either ungodly or unwilling people use to pretend and make for excuse of their carelessness and neglect of that duty. The third, by an argument and reason taken partly from the profit and good that shall arise and redound by the due performance of this duty, to all that carefully observe it: partly (for that also is implied) from the disprofit and hurt that doth and will befall them that be careless and backward in the practice thereof, confirmeth whatsoever in the former is taught.  
To the opening of the words themselves before I do come, it will not be amiss to consider a little, First of the writer of them, who it was: then secondly of the occasion that might move him thus to write, what it was.  
The writer hereof (as the title or inscription of the Epistle shows) was the Apostle S. Paul. He being the teacher of this doctrine, the proclaimer of this precept; who was, as the Apostle of jesus Christ, so that Apostle which laboured more than any of the rest, and did in sundry gifts excel them all: he (I say) teaching this kind of doctrine, which he doth not here alone, but almost in every Epistle, as 1. Cor. 9 1. Thess. 5. 1. Tim. 5. etc. his example and doing therein doth sufficiently show us, that it is a kind of doctrine, As requisite and necessary for the Church of God, and to be published and taught abroad: So, well beseeming the gravity of a Preacher in the Church, & befitting the mouth of the Minister of God in the Pulpit. It is a kind of doctrine, I am not ignorant, as seldom in these days handled and dealt withal as any: upon doubt it seemeth, lest people take occasion thereby, to deride them that utter it, as speaking for themselves, and tax them as desirous of filthy lucre, rather than respect as the truth, or obey it as is meet. But by this kind of silence the Ministers themselves have received (I am persuaded) more hurt then possibly they could by speaking: and the Church hath incurred more detriment, and the Gospel more hindrance by the ignorance thereof, then possibly they could prejudice or reproach, if it had been made more known.  
People know in general terms, and that rather by the very light of reason, then rules of religion, That the Minister must have maintenance: and can say, That the labourer is worthy of his hire. But, as their practice often argues, they account he hath that, when many times it is in name, rather than in deed; in show, then in substance: that they use him very well, when they pay him in manner nothing: and do their duty to the uttermost, even when they withhold from him the greatest part of his due. Necessary it is therefore that they be better instructed in this behalf, and Ministers oftener to teach this lesson: which we find hitherto, by many badly learned, and worse practised. To encourage and embolden them hereunto, they have many examples: as of old the Prophet Malachy, who ch. 3. handles it of purpose, reproving sharply the people of his time, for not performing, as they should, this duty towards the Lord himself, & the sons of Aaron the Lords Ministers. Then our Saviour himself, who assoon as ever he sent abroad his Apostles to preach, prescribeth them what order to observe for their maintenance, and showeth them with what right they might demand, & receive the same. But specially this our Apostle; who entreating thereof, both oftentimes and at large, offers himself their leader, and (if I may so speak) their companion in this kind of labour. In whose step● while they do but tread, whose course while they do but follow, what cause is there any should either fear the spurning of the contentious, or care for the scorning of the contemptuous?  
2. And herein too, I cannot but observe the prudence & providence of God, which inspires this kind of doctrine into the mind, and in stills it into the pen of this Apostle rather than any other, whose labours were to come most to light: and who labouring with his own hands, and living for the most part by his occupation, and not upon the Church's charge, as appeareth, Act. ●0. 34. and otherwhere (howsoever he had power to have done otherwise, aswell as the rest of the Apostles, and namely the brothers of the Lord and Cephas) 1. Cor. 9 4. (was thereby the freest and fittest of all other to speak in this matter: because it could not be objected unto him, That he preached for himself, or sought his own gain, and bewrayed a covetous mind, etc. Surely, the doctrine coming from his mouth, could not but thereby be received with less prejudice then from some other it might have been: and being contrary to that himself oft times did practise, did plainly show, That in this his doctrine he did respect the good of the Church and glory of God, which he knew (whatsoever his practice was) were ordinarily this way and in this sort to be furthered: and, That his doing and example was no necessary rule, and therefore ought not to bind others; as which was peculiar to him, not common to all, who generally must live legibus non exemplis by laws not by examples, and practise ordinarily according as of God we are all taught: and not, as, without Commandment, and without necessity, upon some singular and extraordinary respect, some few do.  
The occasion that moved the apostle to write this doctrine, was no doubt, the care of the Church. 1. He did see even then, that the hearers of the word began to be weary of well-doing, and to be negligent and slack in ministering their temporal things to their teachers, which bestowed on them spiritual: leaving them destitute and unprovided, whom they ought chiefly to maintain: which he knew well could not but turn to the great hindrance of the Gospel, and prejudice of their souls. 2. He did also foresee, That in the ages to come even as it is come to pass in these our days, people would again be at the same point, little regarding their ministers so they might enrich themselves, and be better content to be untaught, then at charge (as they account it) for teaching. And therefore to meet with these evils, to beat down such error and mischief betimes, and to to arm us there-against, as was fit and necessary, he wrote thus.  
Now look what occasion S. Paul had to write and publish this doctrine at the first; the same, if not greater, is offered now again to urge and utter it. Time was, when people thought nothing too much for the minister, but could even find in their hearts with the Galathians, Cap. 4. 15. if it were possible, to have plucked out their own eyes, to do them good. They offered to the Church in such abundance, that there was rather an excess then want: for they did account those their best employed goods that went to such uses. Insomuch that as Moses, Exod. 36. 6. was fain to make proclamation through the host, That none should bring any more stuff for the work of the Tabernacle, there was already enough and to spare: 
Cod. lib. 1. tit. 5. leg. 16.  so the emperor justinian and some other princes were enforced to make laws of restraint against the excessive liberality unto churches. Yea the Popes themselves made some Canons to that purpose. Those days are now past, the case is altered, and the matter turned clean upside down. It is now become a time not offerendi, 
See also our own statutes of Mortmain.  but auferendi, not a time to offer and give to the Church, but to auferre and take from it Every man, in manner, even bestudies himself how to pull from the ministry that he never gave: & though it be no charge nor cost of theirs, yet think it all too much that it hath. Hence it is, that in many places of the land, the Churches are so gliebd and gelded, that more than the better half of their right and inheritance is transferred unto new owners: and in places not a few, the whole; only a beggarly not a scholarly, a miserable not a ministerlike stipend reserved. And they into whose hands these things are fallen (a thing to be wondered and lamented) make so little care or conscience thereof, that among an hundred is hardly found one, that upon conscience of what he holds (the Church's right) or love and zeal to the Gospel, or respect to the ministry thereof, or compassion upon the souls of the people, which (their ministers maintenance kept away) both live and die as sheep without a shepherd, 
A Christian motion.  hath restored any part thereof to the Church from which it is taken: but among a thousand, nay among them all (so far as I know) not one, that hath in all this time of the Gospel, reendowed one Church of many, and restored the spoils thereof. Hence it is, that many Patrons of benefices forgetting their names and titles, that is, that they be but Patroni, defenders and keepers of their Churches, not Proprietarij, owners and inheritors, do prove latrones, robbers thereof; for money selling them, and by consequence even the souls of men, to the very devil of hell, as judas did Christ to the Scribes and pharisees. Some conveying the gleib or temporalities of the Church to their own possession: Others cunningly reserving their own tithes: & in a word, the most part of them (yea though they have already the fat and best thereof) not willing to bestow but the scraps and fragments freely: To such an height is Sacrilege and Simony grown; one way or other, making of that which is or should be beneficium ecclesiae a benefice for the Church, a benefit to themselves, little regarding the while how the people are provided for, and whom they prefer, so they may come to a good market. Besides those mischiefs, the people that are to pay the minister his due, make little or no conscience how they do it. Many count it not as God's part, but reckon it as a private right to this and that man: and as they be affected to the party that is to receive, so are they more or less willing to give; as if it were left unto their power to limit each man his portion, and the ministers due were to be laid out by every man's arbitrement, according to his supposed deserts, and not according to the rule of God, and right of the Church. Many account it a virtue to pair away what they can from the ministers part, and hold it wisdom and well done, to get all things done by him at as low a rate as may be. They think they have done the office of good parishioners, if (to shadow their covetousness or malice, with the colour of justice) they can devise any shift and quirk in law how to debar (I will not say defraud) the minister of any due, and bring him to that state, that he must crouch to them for a piece of bread, and not be encouraged by them to his office: caring little though he do not his office as he should, so they may deal with him for his due as they would.  
By all which and other like means, too long here to recite, miserable verily is the estate both of minister and people in many places. The people are not taught as they should be, but live still in blindness and error, in ignorance and superstition, to the no little prejudice and slander of the Gospel, dishonour of God, and the exceeding hazard of their souls. They have ministers rather in name then indeed. And as the poets fain of their Tantalus in the waters, in the midst of all abundance and plenty of the word round about them, they remain needy enough; as fed rather with the sight of the Gospel than the substance, and having heard of it rather by fame, then tasted of it indeed. The ministers themselves are many where disabled to do their duty; and being but weak and mean of themselves (for such be commonly thrust into such places) are made more weak and even utterly unapt, for want of means to further & enable them: whereby being given to Idleness and neglect of duty, they are confirmed therein: or being better disposed, by mere necessity are enforced thereto; lest else they either shame themselves, or sink under the burden.  
Whence these evils have, and do spring; if we consider, I cannot 〈◊〉 other, but that it is principally from these ●. or ●. perilous roots: namely first from the root of all evil, that is from Covetousness, secondly from contempt of the Gospel, and thirdly from very ignorance. For, to speak nothing of the time past, covetousness it is that makes sacrilegious patrons at this day, daily to make merchandise of holy things, not their own: to rob and spoil their Churches, and into them to thrust (for desire of gain) such as are not to the salvation but the perdition of the people. And covetousness principally it is, that so blindeth and hardeneth many of the people, that they neither do, nor will understand when they do most open wrong to the Church of God, and manifestly abuse the ministers thereof.  
The second cause I take to be the very contempt of the Gospel; a disease too common in all places. There is not that love and estimation of the word, nor that desire of the preaching thereof, that should be in people. Few they be that account the very feet of them that bring the glad tidings of salvation unto them beautiful, 
Rom. 10. 15.  or that receive the preacher thereof as the Galathians did Paul, 
Gal. 4. 4.  even as an Angel of God: 
Luc. 10.  that esteem the word as the better part with Marie: and find it as did David, 
Psal. 119. & 19  dearer to their souls then thousands of gold and silver, or sweeter to their taste then honey and the honey comb. For than it could not be, but that as that wise merchant in the Gospel, 
Math. 13. 45.  having found one precious pearl, sold all that he had and bought it; so they would, for love to the word, spare no cost, and stand at no charge: and as Lydia, Act. 16. 15. having received the faith, constrained and even adjured Paul and all his company, to accept of entertainment at her hands; so they would rather enforce upon the ministers of the Gospel, more than their due, that they might encourage them to their work, then debar them of any thing that is their own; the ready way to make them weary of all. He that is hungry will buy him food how dear soever it be: he that is sick, will have physic what ever it cost him: he that loves play, will spend many times that he can ill spare: And if men hungered after the Gospel as for the bread of life, and counted the preaching thereof the only physic for the soul: if they took as much delight therein as many do in vanities; it could not be, but that they would be as ready to employ their goods for the one as for the other: and not pinch at expenses for this, being lavish and prodigal for those: nor count even nothing too much for this use, and four or five times as much but little for uses much worse, and less necessary a great deal. We have had the Gospel long, even so long till we are weary of it in a manner, as the jews were of Manna. The continuance hath not, as it should, increased our content & delight therein, we tasting more and more the sweetness thereof; but bred rather contempt. Else it were not possible, but we should entertain it with better affection, and maintain the ministery thereof with greater contentation: not suffering and seeing them to want, whose labours yield us most benefit: nor envying or begrudging them necessaries, without whom we should be in extreme and miserable penury.  
The third cause of these evils, is very ignorance, gross ignorance: wherewith many being blinded (as I have already said, and shall hereafter more show) do sin in this behalf; and not knowing that they sin, continue in it without remorse, thinking they perform their duty at full, when (God knows) they be very far from it.  
To remedy these mischiefs, I see no readier nor better way for such as be ministers, for such I say as be in the ministry, then following the plot laid out before them by this our apostle S. Paul, To teach & set abroad this kind of doctrine more usually & largely, which long hath lain as it were buried in silence & oblivion: that so the Gospel being now replanted amongst us, men may, after other doctrines more necessary to salvation, learn also the way how to maintain and continue the Gospel; the wrongs and oppressions hitherto done to the Church, and with much patience endured, may at length somewhat be righted, and the world henceforth begin to be ashamed of the Simony, sacrilege, and other like abominations, whereby it hath hitherto, even in the time of this clear light of the Gospel, made havoc of our churches.   

CHAP. II.  

That every one that is taught in the word, ought (having goods) toward his teacher's maintenance be contributary.  
And can from that duty by no privilege, custom, etc. be exempt.  
God doth assign and warrant to them their maintenance. They ought to have it, principally in regard of their labour, which is painful to themselves, profitable to others.  
And therefore cannot without great sin be denied them.  
Also, for that they do not intermeddle in other men's labours and trades of life.   Verse. 6. Let him that is taught in the word, make him that teacheth him partaker of all his goods. 
Having spoken sufficiently of the writer and occasion of the words, I come now to the words themselves, and first to the precept or commandment, ver. 6. In which (as the special branches thereof) may more particularly be observed, agreeable unto our purpose, these 3. things. First the persons commanded, who they be that must contribute unto the minister, viz He, every one that is taught in the word. 2. the reason or cause why he must do it: and that is, because he is taught; because the minister doth teach him, for the Labourer is worthy of his hire. The third is, what he must impart unto him, namely a part of all his goods.  
I Concerning the persons, that must contribute, conferring these first words of the precept, Let him that is taught with the later of the same verse, viz. make him partaker, etc. we may gather evidently, That all and every person whatsoever, which being a hearer of the word doth owe and possess to his own proper use any kind of goods whatsoever, is liable to this pay, subject to this precept, & within compass (If I may so speak) of this statute and law of God. This statute and commandment, I say, reacheth unto all & singular parishioners, as we term them, yea to all hearers of the word whosoever both rich and poor, young and old, married and unmarried, housekeeper or not, master and servant, merchant and mariner, officer and artificer, tradesman and husbandman, townsman and countryman, or whosoever else by profession he be; they all and every of them, being hearers of the word, and owners or possessors of any kind of goods whatsoever, are liable to this course, payable to this purpose, and must contribute more or less, according to their several abilities, to their teacher. As they have a benefit by him in spiritual things, so must he by them in things temporal. This may plainly appear unto us by the words of the Apostle, in that he doth set down the precept in the singular number. For when as he doth not say, Let them that, etc. but let him that is taught, etc. he declareth manifestly that the precept extends to every one in particular. No one is or can be exempted from this duty, but is necessarily to be charged therewith. He only is excepted, which possesseth no kind of goods, hath nothing proper to himself, deals not (as we say) for himself any way, but lives altogether either under or by others, as children, prentices, etc. which are yet wholly under the tutele, keeping, & finding of parents, masters, and other like: or such as be extreme poor, and so do live, not by their own goods, but by the goods and alms of other men. This precept is very like unto that law, which God of old had by Moses given unto his people Israel, as appeareth, Exo. 23. 15. in these words, None shall appear before the Lord empty; and is both repeated & explained, Deut. 16. 17. thus: Every man shall give according to the gift of his hand, & according to the blessing of the Lord thy God, which he hath given thee. That is, every man shall give according to his ability more or less: the rich man shall give according to his riches, a great & liberal portion, and the poorer sort of his tenuity a little also, every man something: None shall come without any thing at all. Like to this was the law of tithes, unto which every man was subject that possessed aught. The tenth was the Lords, and must be paid unto the Lord, wheresoever and with whomsoever it was to be found: as appeareth, Numb. 18. and otherwhere.  
Whereunto we may find the practise both of the jews in time of the law, and of Christians aswell in the infancy as flourishing estate of the Gospel, to have been very consonant, as may appear sufficiently for the one, by the history of that poor widow, Luc. 21. who offered, of her penury, somewhat into the treasury of God, aswell as did the rich and wealthy much, of their abundance and superfluities. And yet neither is she blamed by our Saviour, as doing more than her duty, more than she needed, but highly commended as doing her duty, and but her duty, cheerfully and liberally: nor are the priests that received the offerings, reprehended for taking an offering of a widow so poor, themselves being rich: And by the words of the Pharisey, Lu. 18. 12. who (speaking no doubt according to the general practice of all) protesteth, That he gave tithe of all that he did possess. whereto acordeth our Saviour, Math. 23. 23. acknowledging for them, That tithed even the very mint and annis, Rue, and Cummin, et omne olus, and every other herb; and saying, That they howsoever they ought to have done also greater things, yet those they ought not to have left undone.  
As for the times of the Gospel, Act. 2. 45. we read, how the Church at first, being not otherwise provided for, So many as had, either possessions or goods, that is, either lands or movables, (for so the words in the judgement of learned interpreters do signify) sold them, & laid down the price at the Apostles feet, that thence distribution might be made to every man, poor and rich, hearer & teacher, according as he had need. And so every man that was taught in the word, did that way, make him that taught him, partaker with him of all his goods.  
The Gospel once thoroughly planted, and, by the conversion of Constantine and other Emperors and Kings unto the faith of Christ, settled in peace, this law was more generally and fully as practised, so established and confirmed. For upon due notice and consideration thereof, even then universally in all nations, kingdoms and countries that had received the faith, lands were given and consecrated, and tithes restored to the Church in such a general, uniform, godly and goodly sort, both for the manner & the measure thereof, as is yet admirable to as many as note either the action then, or the disposition of people now. To which course, how had it been possible ever people could so generally, so uniformly, and so readily have been drawn, unless Christians then with one mind and one mouth had acknowledged this doctrine here taught them by the Apostle, viz. That it was every man's duty to make his minister partaker of all his goods, and thereupon consented, as it were by divine inspiration, That for the better success of the Gospel then, and avoiding of contentions in time to come, such course should be taken as might once for ever yield & settle it to the Church. Some may happily think, That the Church got these things in time of blindness and popery, when men in superstitious zeal, did they knew not what: but I am fo far from their opinion, that I assure myself, and with great probability can gather and make demonstration, That those things which are the Churches in right, and properly belong to the maintenance of her ministers, were all granted and established in their largest, best, and uprightest form, before popery was planted, even in the purest and most flourishing time of the Gospel; and that in time of Popery little was added thereunto, but rather much thereof was then, and thereby, taken from the Church: And am ready to prove and show, That the very form itself doth plainly and plentifully argue true zeal, great piety & much wisdom with sound knowledge; and not blind zeal and foolish superstition, to have been the founders thereof. But of these, more hereafter.  
The doctrine and sense of the words being thus laid down, it shall not be amiss now to consider somewhat withal of such motives as the words themselves may farther afford, whereby to move every man to the careful and due performance of this duty. To which purpose, ●t furthereth much, As we have already seen, who and what persons are commanded, So to consider likewise, who it is that thus commandeth: For that, in any law and precept, is a matter of moment, and specially respected. All scripture is by divine inspiration, and hath not man but God the author thereof. It is not therefore Paul but the Lord above, not man but God that maketh this law. The person is such as hath authority to command & power to compel: such as of whose justice in decreeing and equity in prescribing, without extreme impiety none may doubt. Such consideration of the person commanding may serve us to divers uses & instructions. For,  
First it doth well confirm that already said touching the persons that must pay, showing: That seeing God requireth this duty of every man that is a hearer of the word, therefore from performance thereof no man can be free and exempt. For who can discharge a man from obedience to God? As for the laws that men do make, being but mere human ordinances, civil constitutions, they that make them, may revoake them, or except and exempt from the penalty of them whom they will: or a higher power may dispense therewith: but what man may revoake that with God doth enact? or dispense with those whom God doth bind? ●t is a ruled case amongst Divines, granted even in time of greatest ignorance, that against God's law, no dispensation or decree of man can hold: & shall we think or practise otherwise in our greatest knowledge? Who can give thee power or leave to commit murder or adultery, to break the sabbath, or dishonour thy parents, to steal, to oppress, etc. or make, if how doest any of these things, that it shall not be sin unto thee? neither can any man give thee power to break this law of God, or acquit thee of sin, if thou doest break it. Let men pretend custom, licence, dispensation, pardon, privilege, or whatsoever else of like nature in this behalf, it helps not. For as in the Law it is a Maxim, Null●mtempus occurrit Regi, Against the king, Prescription of time holds not: so in Divinity is this another, Neque Tempus, neque consuetudo, etc. Neither time, nor custom, nor privilege, etc. can be a bar against God. Men may aswell say, That by custom, by licence, by privilege, etc. they may be discharged from serving of God, and having any Church, any Sacraments, any public service, and so any religion amongst them. For doubtless so far and so long as they are bound to honour and serve God publicly, to have the Sacraments administered amongst them orderly, to have the word preached unto them effectually; so long and so far are they and every one of them bound necessarily iure divino, by the express Law of God, by th'eternal and inviolable decree of the highest, whose law is surer than that of the Medes and Persians with altereth not, to contribute and yield a part of their goods toward the maintenance & continuance, the use and exercise of that Religion, and Ministry among them. Which whoso neglecteth and refuseth to do, he doth thereby, so far as lies in him, hinder the service of God, shut up the Church doors, and root out from among them the Ministry of the Church of God, by which alone those things can be and are to be performed.  
Secondly, it showeth unto us the equity of the law. God being the law maker, this law must therefore be most equal and just. For who should make a just law, if not justice itself? decree that which is equal and right, if not equity itself? or order a thing wisely and excellently, if not wisdom itself? Shall not the judge of all the world do right? Genes. 18. 25. Rom. 3. 5.  
Thirdly, it warranteth unto the ministers themselves, their right & title to their maintenance. God commanding the people to pay, doth allow them to receive that which is their due. And therefore they may lawfully and with good conscience take it, be it much or little; as their own; because God, who hath authority over all, and whose is the earth & all therein, hath assigned it unto them. They challenge not their maintenance by warrant of man's law only, or only by the rule of equity, but also iure divino, by the law of God, who as he made laws for the Priests & levites that served at the altar in the time of the law: so hath for his ministers in the time of the Gospel. Which thing this our Apostle plainly testifieth, 1. Corint. 9 13. where he telleth us, That as by God's ordinance, They which ministered about holy things did eat of the things of the Temple: and they which waited at the altar, were partakers with the altar: So also hath the Lord ordained for the time of the Gospel, that they which preach the Gospel should live of the Gospel. Wherefore if at any time they preaching the Gospel, have not thereof whereon conveniently to live, it is not because God hath not allowed & allotted them sufficient for their labour, but because men injuriously & wickedly withhold from them one way or other, that which is indeed their due. This should advise men to make conscience how they deal with the minister, seeing it is God that hath interessed him to that whereby he is to live. For they cannot debar him of his due, or defraud him of any part of his right, without an open breach of God's law, and manifest infringing of divine ordinance. Were it not great injury and sin to deny a noble man's servant, or withhold from one of the kings officers, the revenues, the lands, the pension, or other maintenance which his Lord and Master hath out of his lands, & possessions lawfully given him? But no noble man's servant, no officer of any king or potentate, can have greater right or better interest unto any lands, revenues, pension, or other incomme given him by his Master, than the minister hath to that with is his due, because he hath it not from man but from God, and holds in right of the truest and highest owner, the Lord of all. In the law of God there is a curse against him that removeth his neighbour's landmark, which his sore-elders had set: Deut. 27. 17. If he be accursed that removeth the bounds that men have laid out, is not he nigh unto cursing, and in danger of God's great indignation, that removeth the bounds of the Church, and altereth the right of the minister, which the father of us all, hath for many generations past, fixed to stand for ever?  
This is the principal reason why every man should pay of his goods to the minister, 
That is taught.  namely (which I observed to be the second branch of the first general part of this verse) Because he is taught in the word by the minister. The minister doth teach the word and religion of God, and so ministereth to his hearer the food of the soul: it is but equity therefore, as he receiveth spiritual things, that he render temporal things; and that the minister labouring for him whom he teacheth, be likewise paid by him that is taught: for the Labourer is worthy of his hire. Natural & common reason without Divinity can teach every man that it is but equity, if he would have a man take pains and work for him, that he do pay and content him for it as is fit. Sith then that every man, every parishioner doth look that the minister should labour and take pains for him in his ministry as occasion requireth, it is meet, that he allow and yield him for it condign recompense. Thou wilt not lightly offer that indignity and injury to a schoolmaster, to have him to teach thy child in the school half or a whole year: to a labourer to work for thee in thy field or barn, a month or a week: to a messenger, to travail on thy business a day or two: or to a Scrivener to write for thee, and it be but an hour or two, but that thou will pay the one and the other for his labour and work, 
Too often practised.  as it is worth, & he deserveth. And wilt thou offer that to thy minister that he shall attend thee day by day, a week, a month, yea a whole year together, at Church, and at home, for nothing, or that which is as good as nothing?  
But say I these things according unto man? saith not our Apostle the same also? who, 1. cor. 9 7. reasoneth thus: Quis militat propriis stipendiis? etc. who goeth a warfare at any time of his own cost? who planteth a vineyard, & eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? Read the place: it is worth the perusing. And 1. Tim. 5. 17. writeth thus: The elders that rule well are worthy of double honour, specially they which labour in the word and doctrine: for (saith he) the scripture saith Thou shalt not mousle the mouth of the ox that treadeth out the corn, & The labourer is worthy of his wages. Where you may note, That he doth expound himself what that double honour, is viz. when besides the condign reverence yielded to their persons for their office sake, the ministers have such maintenance also yielded them as is fit and due: and by conseq. that, it denied or withheld from them, they are abused and dishonoured. God himself doth in his law likewise, Num. 18. 21. allege this reason as the principal cause why the tenths and other duties allotted to the sons of Levi (who were the priests or ministers of God in those days) should accordingly be paid unto them. Behold (saith God) I have given to the sons of Levi all the tenth in Israel for an inheritance, for their service which they serve me in the tabernacle of the Congregation, & ver. 31. It is your wages for your service. Our Saviour in like manner liketh this reason so well, that speaking of this matter, and showing his Apostles by what right they might enter into any house, & eat and drink such things as were set before them, and tarry in that house without going from house to house, for one meals meat here, another there, like beggars; useth no other reason for it but this, For the labourer is worthy of his hire. Math. 10. 10. Luc. 10. 7. And it is so consonant not only to religion, but also to all natural reason and common humanity, that it is hard to find that man which thinketh it not requisite to be observed; I say not as I have already said, toward his servants & labourers, but even towards his very cattle, the beasts of the earth. For who is there but will allow his horse provender, that he may travel well? or his ox fodder enough, that he may plough well?  
Here be goodly comparisons, it may be some will think, & fair proofs. What, from beasts to men? yea, and mark it well. For the comparison though it be plain and homely, is not of my invention. I borrowed it from our Apostle S. Paul, who likes it so well, that he doth use it in two several places of his epistles, viz. 1. Cor. 9 9 and 1. Tim. 5. 18. and he did borrow it of Moses, who received it of God, as appeareth, Deut. 25. 4. where thus it is written, Thou shalt not mousle the mouth of the ox that treadeth out the corn. From whence the Apostle doth apply it to his purpose, and shows, That God in making such a law, did it more for our sakes that be men and ministers, then for the care he had of oxen, though them also he leaves not uncared for: and would thereby give us to understand, that if it be an unreasonable & hard course to mousle the mouth of the labouring Ox, and pinch him of his meat, much more it is unreasonable and unconscionable to deny to a man that labours any way for thee, his due hire: but most of all, to the minister, that labours for the good of thy soul, nourishment for his body, and convenient necessaries for his life. And therefore it may well be feared, That the keeping and feeding of their oxen and horses, will one day be a testimony against many Christians in this behalf: because they offer that measure to the minister, which they do not, nor will do, to the ox that ploughs in their field, or the horse that serveth for their journey; being careful that these be kept well and fed at full, as knowing that the better they are kept, the better they will labour: but very careless for those other, though they pine for want of food, & live in misery for lack of necessaries; yea, and yet exclaim and grudge against them too, if they be not as laborious as those that be duly and well maintained; as against idle and careless persons ungodly and slack in their ministry, without zeal, etc. as if they had never heard or quite forgotten the old proverb, They that will have their lamp to give them light, must maintain it with oil accordingly.  
The harder that a man doth work, the better he deserves (as we commonly account) his wages: and the more his labours do profit us, the willinger we are to pay him his due. If other men be the better worthy of wages, because they work hard; of hire for their labour, because we get well thereby; much more the minister of God: and that whether we respect the greatness of his labour, or the goodness of his work. For it is not, as many account it, an easy, an idle, a pleasant & loitering kind of life, to do the work of an Evangelist, but one of the hardest and greatest of all others: nor a needless and fruitless work, but of all other the most necessary and profitable that can be. For to speak nothing of that long and laborious preparation whereby a man is made fit for this work, by spending all his time, even from his cradle, till well-near 30. years of age, still wearying himself with many studies, and wasting the wealth of his friends with great and excessive charges. Is it not (think you) a great labour and an hard, to employ his ministry, attend his study, and execute from time to time those things that appertain to his charge? They that are any thing acquainted with these kind of exercises, can somewhat tell, how it incombreth their senses, troubleth their minds, breaketh their sleep, wasteth their goods, weakeneth their bodies, impaireth their health, and sometimes shortens their days: And as it is a great labour and painful to them, so is it exceeding good & profitable to their people. These watch, but for their souls. These fight, but to defend them from their spiritual enemies. These are pastors, but to feed them: shepherds to keep them from the wolf: lights, to direct them: salt, to season them. These are ministers to do them service: messengers, to bring unto them, the glad tidings of salvation: Ambassadors on the lords behalf, to entreat them that they would be reconciled unto God. These are Gods labourers, and they are God's husbandry: these are Gods builders, they are God's building. Suffer me a little to magnify the office. By the Labours of the minister, we are begotten unto the Faith, brought from darkness unto light, from the power of Satan unto God, stirred unto repentance when we have sinned, exhorted unto our duty being slack, reproved when we offend, confirmed being strong, strengthened being weak, comforted in heaviness, humbled in prosperity, instructed being ignorant, and in a word saved in the day of the Lord: Without them we could neither know God nor ourselves, eschew vice, or ensue virtue; abandon error, nor follow truth; shake off infidelity, or receive the faith: to be short, neither avoid hell, nor attain heaven. Wherefore, their work & labour being so great unto themselves, and so profitable unto us, if others be worthy of wages for their work, they rather: of hire for their labour, much more they: of liberal recompense for their pains, they most of all▪ of love for their diligence, they of singular love: of any honour for their endeavours, they of double honour, that labour in the word and doctrine. There must be an equality; They to receive of our labours, as we of theirs: and seeing they do enrich us in spiritual things, we to keep them from poverty & neediness at least in temporal things, that so they may labour and ever be ready and able to labour with joy and not with grief; for that is as unprofitable for us as grievous unto them. If any take my words as of no moment, let him hear yet how the Apostle himself, 1. Corinth. 9 11. speaketh in the same manner, saying: If we have sown unto you spiritual things, is it a great thing, doth it seem such a burden to your shoulders, such a charge to your purses, if we reap your carnal things? For, is the exchange bad to receive gold for copper, silver for dross, pearls for stones, celestial treasures & eternal, for worldly and temporary trash? Other men look to reap more than they do sow, (for harvest naturally doth exceed the seed time) but we are content to reap both worse and less than we sow; and shall it yet be thought overmuch? yea, where other men sow in tears and reap in joy, shall we be informed to sow in joy, and reap in tears? or (more rightly to speak) both to sow and to reap in tears?  
Thou seest now (Christian Reader) a farther interest the minister hath unto his maintenance. It is not only an inheritance and annuity given & assigned him by God, and so due to him, because the Lord hath passed it over unto him by assignation (as also we shall hereafter see): but it is also due to him by the Law and rule of equity, because of his labour. He deserves it at our hands, and earns every penny thereof dearly, before he hath it: And therefore look what right the servant hath to his wages, the labourer to his hire, the very like, as great right and interest hath the minister to his maintenance, and whatsoever is his due.  
As his right is great, and the cause, why it ought to be paid him, just and equal: so is the fault great, and the course very unequal, if it be not performed. In the common opinion even of worldly men, he is counted very unreasonable, and of a bad conscience, that will keep away wages from a servant, or not pay a workman and labourer his hire. judge then, what reason or conscience is it, to keep back the ministers maintenance which is his wages? to deny or debar him his due, which is his hire? God doth so exactly require the performance of that duty toward him that worketh in thy field, that in his law he sets an hour by which it must be paid, Leuit. 19 13. The workman's hire shall not abide with thee until the morning. He must be paid overnight, the very same day at even that it is due. Deut. 24. 15. Moses addeth a reason why: lest, (saith he) he cry against thee unto the Lord, and it be sin unto thee. And in Malac. 3. 5. the Lord lays an heavy curse, and threatens to be swift in judgement against them that keep back the hirelings wages. The Lord being thus provident for the good usage of the poor labourer in thy barn or field; looks he not for as good dealing, and as due payment unto those that labour in his own vineyard, and whom he hath sent forth into his own harvest? or will he not as speedily and severely revenge their cause, and right their wrongs, when they shall cry unto him for the injuries that are offered unto them, and for the wrongs and oppressions they receive and sustain at the hands of such as keep back their hire, & pay not then their wages, but deny them their just & appointed portions? The bread of deceit (saith Solomon) is sweet to a man: 
Proverb. 20. 19 & 9 17  but afterward his mouth shallbe filled with gravel. It is goods clear gained, & so much well saved some may think, that is gotten from the Church, and kept from the Minister: but if any prove the richer thereby at length, or such goods do long prosper, I am much deceived. For sure I am, that there is a God that judgeth the earth. Thus far of the principal cause why, viz. in regard even of desert, people ought to yield unto their Ministers due maintenance.  
Besides which, the same words of this parcel of scripture in hand, viz. let him that is taught, and him that teacheth, may yield us yet another reason or cause thereof: and that is, in regard, not of that they do, but (as I may say) in regard of that they do not. I mean for that they do not intermeddle, (for so they should not) in the trades, occupations and professions of other men: but as they are consecrated to god, do give themselves wholly 〈◊〉 the ministery and service of the Church, & so do not by dealing in their trades, take from other men their livings. In which respect, even as that was one especial reason, why the jews paid tithes unto their brethren the levites, viz. for that they had none inheritance among them; but that which should have been their part, went in common among the rest: so this aught to be one sufficient cause, why the Ministers of the Gospel should have maintenance of and from others, Because they entangle not themselves with the affairs of this life as do others: which if they did and might do, would happily be more prejudice to others than their maintenance now comes too. For were they not called by God to this business, and set a part for this work of the Gospel alone, they could set themselves, some to be Lawyers, some Merchants, some husbandmen, some artificers, etc. which would greatly increase the number of them that be of such professions, to the no little hindrance of such as live thereby, and so doing they might be able to live of themselves. But this seeing they do not, being yet all servants of one God, all members of the same commonwealth, all subjects to the same King, it is reason they be relieved & provided: for by some other way: lest extreme necessity compel them intruding upon the trades, sciences & professions of other men, to do that which otherwise they neither should nor would.   

CHAP. III.  
Being a more special explication of the hearers duty, before in general sort only set down, it showeth; Of what sort of goods the minister must have a part. And what this word (goods) used in the text doth signify.  Text. Make him partaker of all his goods. 
WHereas I observed in this verse, containing the precept, 3. things (to be specially observed, viz.) First the persons who must contribute; secondly, the cause why; and thirdly, the matter what: viz. a part of all his goods: I am now come to that point, to examine and discuss, what it is, that he that is taught must do for his teacher; that is, make him partaker of all his goods.  
This is the point which is Caput Rei, the chief of all, as wherein lies (as they say) the key of the work, in respect whereof, all that I have hitherto said, is but little. For that already past, consisteth wholly in general points: but now follow such as are particular. In laying down whereof, I know before, that I shall speak directly against some such courses as many think to be very good, and bring to light some things unthought off in these days. And therefore here specially I do entreat thee (courteous and Christian Reader) to lay aside all passion and prejudicate opinion, and to read me with such religious affection, and indifferent mind, as becometh him that seeketh the truth, and preferreth the mind of God, before the manners of men. My meaning is not to offend any, but to satisfy all: not to contend about any thing, but to examine every thing by the rule of righteousness, trying out by the very touchstone of all truth (Gods undefiled word) what is gold, and what is copper: which cannot but be as necessary for others to know, as for me to utter. Let not man therefore receive that with the left hand, which I deliver with the right: For mine own part, knowing this to be a very necessary kind of doctrine for these times; as Paul would not forbear to set forth the doctrine of the resurrection to the Athenians, 
Act. 17.  howsoever it were accepted: so neither I this. And I will hope still, That as Paul so preaching, though some mocked, others doubted, and some dissented, yet some beleveed, and clave unto Paul: so I thus writing, though some regard it not, others wholly reject it, yet some and those the better some and sort too, will both accept it, and put it unto practise. But howsoever, veritas non quaerit angulos. Truth is not ashamed of the light, it seeker no corners.  
And now leaving preambles, let us come to the point. The matter, now to be considered off is, what he that is taught must do, viz. He must make his teacher partaker with him of all his goods. In these words, 2. things specially do offer themselves to our consideration. The first is, whereof he is to let him have a part. The second is, what part or how much thereof, he must let him have. For the first of these, the words are plain. He must have a part of his goods, that is, of his goods in general whatsoever they be, and of all his goods, that is, of every sort of his goods, some, of what kind or sort soever they be in special.  
What the Apostle meaneth by goods, 
Of () his goods.  it is no hard thing for any man to conceive; seeing all men know, That whatsoever it is that a man hath to live by, & serves either ad victum, or ad cultum, to yield us either meat for the belly, or clothing for the back, are all of them Bona, the goods of this world. If the Apostle had said of all his lands, or of all his increase, or of all his fruits, or all his labours, some question and difficulty might have been made, what might be the sense; but using no word that is any way ambiguous & subject to equivocation, but this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goods, which comprehends in all men's knowledge indefinitely (as Bona amongst the Latins) whatsoever a man lives by, there is no place left for any evasion or contention. If any difference at all be, and that the Apostles words should be pressed more to one sort of goods than another, the use of the word with us, would permit it to be understand rather of movable goods, of goods gotten by labour and art, as by trade and occupation, then of land and its increase. For in our English phrase we do commonly call those kind of means to live by goods, but the other lands. And accordingly when we will express a man's whole estate, we say in lands and goods: or put a difference between the different estates of men, we say, One is worth thus much in lands, another thus much in goods: which manner of speech we find also used in scripture, as Act. 2. 45. where it is said, That the godly converts sold their possessions and goods; that is, all that ever they had, movable and unmovable, lands and other things whatsoever. So that unless we will understand the word here used, to signify, only and specially, not lands but other goods, not riches, rising of inheritance & possessions, but such only as are gotten by art and labour, which indeed were absurd; we must take it as reason requires, and all interpreters do consent, for all that a man hath, all sorts of goods and substance whatsoever.  
This sense standing for good, and going currant as needs it must; this clause doth plainly show, That such as live by trades and sciences, by art and labour (as the greatest number do in towns and Cities) are no less liable to this duty, and bound to contribute toward the maintenance of their ministers, than those that live by husbandry & tillage, by the fruits and increase of the earth. Many of that sort of men do presume, that because they have not lands & fields to yield them increase, therefore they ought to pay little or nothing. But, that therein they do deceive themselves, these words of our text do make it as apparent as the light at noon days. For if that whereby they do live, be goods: if that which they get by their trades and occupations, sciences and industry, art and labour, be goods, as well as that the husbandman getteth by his tillage and increase of the earth, (and that is already so apparently convinced, that it cannot be denied) then is it clear that the minister ought to have a part with them thereof, aswell as with the husbandman in that he possesseth and lives by. As the Minister makes no respect in executing of his ministery, whether those he teacheth be husbandmen or merchants, tradesmen or artificers, but teacheth all, ministereth the word and sacraments to all indifferently; so they are to make no difference between these and those goods, whether they be gotten by land or by sea, by trade or by tillage, by husbandry or by merchandise, by nature's increase or arts industry: but by that whereby they do maintain themselves and live by, by that and those kind of goods, they must help to maintain him too.  
That the Apostle did speak it indifferently of the one sort of goods aswell as of the other, and intended directly it should be a rule for the one sort of hearers aswell as for the other; there needs no better proof nor other argument, than the practice of this kind of doctrine in those times. For it is most certain and easy to be conceived, by any that hath never so small knowledge, and but superficial understanding in the scriptures, That Christians in those days were for the most part citizens and townsmen, tradesmen and artificers: and therefore they were the first and most special persons that were then to practise thus, and did above all others impart of their goods unto their teachers. The history, called The Acts of the Apostles, is full of examples of this sort: which for brevities sake I leave to the Reader to be perused.  
2. If we call to mind the principal cause and reason, already noted out of the text, why all sorts of men should give of their goods to this use, is it not the same to one sort as well as to another? If townsmen have as great need of teaching as they in the country or rather more? If they can no more be without a Minister then the other? why should they not maintain him aswell as the other?  
3. Go to the rule of Equity, which tells us, that The labourer is worthy of his hire: and if by that rule, the townsman, or tradesman, be bound to pay him that worketh for him in his shop, his house, or other business which concerns his body, no less than the husbandman is, and doth and will give as good wages for such causes as he: why should he not pay his minister likewise, that labours for his soul, and doth his best work, as largely and bountifully as the husbandman doth?  
4. Look upon the necessity and state of the minister: And hath not he that lives in the town need of as much maintenance as he that lives in the country? Nay rather hath he not need of much more? For, needs not his study to be greater? Is not housekeeping, is not diet and apparel, more chargeable unto him? is there not greater cause of hospitality? why then, where there is greatest need, should there be meanest help? and where is most use of maintenance, there least be yielded?  
5. Besides all this, Consider we whence all men have their goods. Is it not God, that same God, that giveth his blessing aswell upon the labours of them that live by trades, or handicrafts, as upon the increase of the earth? that maketh men to prospe●, whether it be by sea or by land? that giveth the townsman power to get riches, aswell as the countryman? And then seeing it is every man's duty that hath received aught at God's hand, to honour God therewith, and show himself thankful to God, as to the author & giver of all things; ought not the tradesman, the townsman, and Citizen do this aswell as the husbandman? When Solomon, Prou. 3. 9 saith, Honour the Lord with thy riches: or as other translations read, With thy substance, and with the first fruits of all thine increase: doth he speak only of goods that arise by increase of the earth? or doth he not rather in the first clause speak generally of all goods whatsoever? and in the latter particularly of such as arise by tillage? Read but the note in the margin, and consider.  
Thus, by the manifest words of the text, the practice of the doctrine in the Apostles time, the use of the ministry, the rule of equity, the state of the minister, and the author from whom all have their goods; it appears, that they that have one sort of goods aswell as another, aught to pay of that they have, to the minister for his maintenance.  
Let men therefore learn to make more conscience of this mat;, seeing we plainly see, That as it is a very unreasonable thing to look that the minister should teach them, & labour in his ministry for them for nothing, being flatly against the rule of equity: so it is also a wicked and ungodly thing; being a manifest b●each of God's ordinance & commandment, who hath ordained & commanded, That every one that is taught in the word, of those goods that he hath whatsoever they be, should give a p●●t to him that doth teach him, and so honour the Lord with his substance.   

CHAP. four  
showeth, That the right and best manner of payment to the minister, is. That he be paid his part of every thing in specie, that is, in its proper kind, as naturally God doth send it, and not by a set stipend.  Text. Partaker of all his goods. 
Having now seen in general whereof the minister must have a part, next we are to note the same thing in special; that is, in what sort it ought to be paid unto him. To which purpose it serveth well, that our Apostle saith not only of his goods, but which is more, of all his goods; that is of every sort of his goods some. He must, as we say in this case, be paid in specie, in the very kind. Otherwise, he may have a part of his goods; but not of all his goods: as two pence at Easter, a sheaf of corn at harvest, etc. is a part of a man's goods, but not of all his goods. But then thou givest him a part of all thy goods, when then payest him a part of thy corn, thy hay, and thy cattle, thou having corn, hay, and cattle: a part of the fruits of thine orchard and garden, thou having orchard and garden: a part of thy fish and of thy foul, if thou have taken fish or foul: a part of thy spoils taken in war, thou having gotten a booty in war: a part of thy money gotten by thy trade or labour, thou having gained by thy trade and labour: in a word, a part of every several thing which thou dost live by, and comes to thine hand as thy goods, his s●are is many therein aswell as thine own, how sorts soever thou hast.  
Thus the children of Israel, God's own people, dealt with the priests in their days, as we may read in divers places of those ancient stories; and namely, Num. 31. where it is recorded, That the children of Israel having gotten a great booty in ●arre, they paid out of it (and that by the Lord's appointment) the Lord's tribute unto the levites, both of the person●, women sl●●es; and of the cattle, beeves, asses, and sheep. Yea of the very jewels they gave also an offering, of every sort some, as there they are reckoned up, vers. 50. jewels of gold, bracelets, and chains, rings, earrings, and ornaments of the legs. The like have we 2. Chro. 31. where it is reported thus; The children of Israel and of juda brought unto the house of God, for the Priests and the levites, bullocks & sheep, corn, Wine, honey, and of all the increase of the field, and the tithes of all things, and laid them on many heaps. Nehem. 10. and 13. we do read how by the commandment and encouragement of that good Ruler Nehemiah, the whole congregation of Israel, being newly returned from the captivity of Babylon, do enter covenant with the Lord to do the like. And that this practice continued even in our saviours time, and not without his approbation, we may gather by his words concerning the pharisees, Math. 23. 23. who (as he testifieth) tithed the ver●e 〈◊〉 & rue, annis and cu●●●in, and every other herb. They paid not for the tithe of them; but tithed them, that is, paid the tithe thereof in its kind. And this saith our Saviour, they ought to have done, whereunto acordeth that vainglorious ostentation of the Pharisee, Luc. 18. 12. who saith, That he paid tithe of all that ever he did possess.  
How much this course of paying the minister every thing in his own kind pleaseth God, we may easily conjecture by this, That he allowed none other course amongst his own people for his servants the sons of Levi, unto whom notwithstanding they dwelled not as ministers do now, at home amongst the people in every several City, town or village, but were resident by themselves, either at the house of God, or in their own Cities, he appointed by express Law, at their own charge, as far as I can gather (which was no small travail and expense) to bring home to them all their duties, as your may read, Deut. 12. 11. When there shallbe a place which the Lord your God shall choose to cause his name to dwell there, thither shall you bring all that I command you; that is, your burnt offerings and your sacrifices, your tithes, and the offerings of your hands, & all your special vows whi●● ye vow unto the Lord. Besides that, whereas there were of the seed of Levi two sorts, Priests & levites, the tenth of all things being paid unto the levites in kind, they (the levites) were bound by express law likewise, to pay unto the priests the tenth of that tenth in his kind also; as appeareth, Numb. 18. 26. and Nehem. 10. 38. neither it is unlikely, but that that which cometh from God unto us, by the natural course of his providence, which we know to be most innocent and pure, is (being returned unto him) therefore best accepted, because least spotted with the stain of unlawful or indirect procurement.  
And as this course best of all other pleased God, so hath it likewise most liked the Church of God, and the Christian governors of the Church (as imitators of God) in all ages since: as may and doth manifestly appear by the practice of all Christendom, for many hundred years together, & by sundry laws and constitutions both spiritual and temporal, civil and cannon; which here to recite were but superfluous.  
I may add further, That not only the jews in time of the law, and Christians in time of the Gospel, have approved this course, but that likewise it was in practice through the very instinct of nature, & light of reason, even before the Law in time of nature, and where the Law reigned not in its time, amongst the very heathen. For, to speak nothing of the offerings of Cain and Abel, Genes. 4. (because therein is no mention made of any priest, though it be probable, that they were not offered up unto the Lord without a priest; who, serving at the altar, by the very Law of nature was to participate with the altar) who offered according to their several professions of life, of such things as they had; that is, Cain of the fruits of the ground, and Abel the first borne and fat of his sheep. We have, Gen. 14. a plain instance for it in Abraham: who (having obtained a great victory against his enemies) is there expressly reported to have given unto Melchizedec, Priest of the high God, a certain part of all; that is, as some understand it, of all the goods he had whatsoever, or of all, that is as others expound it, and the text of scripture, Heb. 7. 4. seems to confirm, of all the spoils & prey that he had taken in the war, of every sort some. And the like in jacob, Gen. 28. who there voweth (which no doubt he, most religiously, after performed, Gen. 35. 3.) to give unto God of all (that is, of every kind of thing according to his kind) that God should give unto him, a certain part. And touching the heathen, Pliny, an Historiographer of no small account and credit, reporteth of the Romans, That they used not to spend their wines or new fruits, till the Priests had received a part thereof. And of the Sabeans & Aethiopians, people of the East, That of those spices which those countries yielded in great plenty & variety, the custom was, that the merchants might not meddle with any, till the Priests had laid out of every sort unto their Gods, their accustomed portions. And of divers other nations, Festus another story-writer, doth give this general testimony; The people of ancient times used to offer of every thing a part unto their Gods. So that before the Law, under the Law, and since the Law, amongst Heathens, jews and Christians, the ancient and common, and so the best and most approved practice hath been, to pay to the Priests and ministers of the Church, God's part in kind.  
Neither is it without great and apparent reason that thus it should be. For if we consider of it, we shall find that it is every way the best, most equal, and indifferent course that can be.  
First, it doth after a sort correspond unto that the teacher doth; while, like as the minister of God doth impart unto his hearer in spiritual things all the counsel of God, and delivers unto him every principle of Religion, instructs him in all several duties, and increaseth him in all kind of Christian knowledge, hiding and keeping back nothing from him, that God hath appointed him to teach, and behooves the other to learn; as notably our Apostle doth for himself protest, Act. 20. 27: so the hearer again for his part, by a kind of retribution, doth render unto his teacher in temporal things, a part of all that he hath, some of every sort of goods that God hath blest him withal, hiding and keeping back from him no kind of thing, that is once his own.  
2. It is the truest and justest kind of payment that can be. For, so the minister may have his full due, without diminution or alteration: which how much God respecteth, may appear by 2. special places in his law. The first is, Leuit. 27. 33. where it is said, Of that which was the Lord's part, he that was to pay it, should not look whether it were good or bad, neither shall he change it. See, God would have it as it did rise; else if he did change it, both it & that it was changed for, was holy to the Lord, and might not be redeemed. The other place is, Deut. 26. 12. where the people paying their tithes are enjoined to do it in manner upon their oath, with very solemn protestation before the Lord. The sum whereof is this; When thou hast made an end of tithing, than thou shalt say before the Lord thy God, I have brought the hallowed thing out of mine house, and also have given it to the Levit according to thy commandment. I have not eaten thereof in my mourning, that is for any necessity whatsoever, nor suffered aught to perish through any uncleanness; by putting it to any profane use; but have harkened to the voice of the Lord my God, and done after all that thou hast commanded me. That is, I have paid every thing justly, as in thy law I am appointed. Look down therefore from thine holy habitation, even from heaven, & bless, etc. As who would say, He desired to be blessed and prospered in all that he had, none otherwise, but according as he had dealt truly and justly with God and his ministers in that point: and acknowledged as was just, and doth no doubt come still to pass, that there were no hope to prosper well, if he should defraud God and his servants of their sacred and appointed portions.  
3. It is the speediest course whereby the minister may receive his due, sooner than else he possibly can or should. For, paid in kind; assoon as it can be severed from the rest of that kind, it may be paid: which cannot so speedily always be done, if the owner be permitted to convert it first into money. And this also was a point specially provided for, in the Law of God; as appeareth, 
* Whereupon S. August. ser. de temp. 219.  Exod. 22. 29. where it is said: Thine abundance, and thy liquor shalt thou not keep back: that is, thou shalt not defer the payment of them to the priest; for that is meant by keeping back, 
Si tardius dare peccatum est, quanto peius est non dedi●●e?  as interpreters do agree, the old interpreter expressing it thus; Non ●●rdabis offer. Thou shalt not linger or foreslow to offer it. And another (Tremell▪) thus; Ne differto dare, Defer not, that is, put not off the payment of it from time to time, but do it out of hand, so soon as it is payable. And indeed if it be an offence to God, to keep back the wages of the ●ireling, that worketh for thee about thine own business, and not to pay him assoon as it is due, as we are taught Deut. 24. 15. & otherwhere; shall we think that he willbe pleased, if his workman that labours for us in his harvest be paid when it pleaseth us, at our leisure once in a year, happily in 2. year, and not so soon as any part of his maintenance falleth out to be due unto him?  
4. It is the most necessary course that can be. For the minister being to keep house, and hospitality too, (for that is required at his hands, 1. Tim. 3. 2. and they must do it that have wherewith) he shall be the better enabled, yea, and the more occasioned thereunto, receiving every thing in kind, and so having provision of one thing or other always at hand. And this is a point so necessary to be considered of in these days, wherein charity is grown cold, housekeeping let down, and hospitality in manner banished both out of churchmen's and laymen's houses; that if by this means, viz. by paying the minister his due in kind it might any whit be revoked, and restored; that only good thereof were cause enough why it should with all care be performed: that so, in so holy and necessary a good work, men, specially they that should be men of example to others, might not be any way hindered and discouraged, but furthered therein to the uttermost.  
5. It is the most certain and stable course that can be, as which is least subject to alteration: because howsoever the prices of things do rise or fall, and daily change, yet the things themselves change not. And therefore Nature, which commonly is one, must needs be the most indifferent and permanent standard betweenes God & man, the minister and his people, that can be. God seemed to have respect hereunto, Num. 18. 27. when commanding the levites to pay the tenth of their tithes to the priests in kind, he saith, that so doing it should be reckoned unto them as the corn of the b●rne, or as the abundance of the winepress: that is, it should be accounted, as if it had been grown upon their own ground: by means whereof the priests with them, and they with the people, should still from time to time receive more or loss, as God gave the increase, which observed still, must needs be the most equal and certain course howsoever the world go. For so, the minister, as God blesseth the people, shall be partaker of the blessing; and if they suffer loss, he likewise shall bear (as is fit) the burden equally with them.  
Thus by all hitherto said, that is, by the practice of all ages, the Law of God for his own people, and by manifest and manifold reasons, it may appear, that the right and best course for payment of the minister is, to pay him in specie, a part of every sort of a man's goods, as it doth arise in his kind.  
Some do make a question, whether it were better that ministers generally were paid their maintenance by the things in kind, as commonly they are, or as in some few places, by set stipend?  
Such a question is sufficiently answered by that already said. I deny not, but that in cases extraordinary, and in some places, a stipend may prove more convenient: but generally and ordinarily (for that is the question) to turn all into stipends, must needs be generally and absolutely the worst course.  
As for that that may be objected, touching the toil and labour that the minister must have to receive his things in kind, by means whereof (they will say) he is fain to work and labour, specially at harvest time, otherwise then befitteth his calling: I say first, That always needeth not; For, having family and keeping house, he may have those to labour for him, which can perform such things better and fitter than himself; and he needs not, except it be for pleasure or recreations sake, put one finger to that burden. Secondly, in smaller parishes where the profits of the place are so slender, that he is enforced to take more pains than others need or do, the matter is not so great, but that it may without offence be tolerated; nor so tedious, but that it may soon be dispatched. And it were very hard there, that others should do it for him, and not he or his: because it is not probable, but that having already very little to live by, he should by that means have less; For, his gatherer or paymaster would look to have ashare with him for his pains. And that is the mark I think (and it behooves the Clergy to consider of it) that many do shoot at, that would have ministers brought to stipends, that so their Lay-farmers, or paymaisters, might get yet more of the ministers profits into their hands, whereof they have already too much.  
2. Again, whereas others may object against the receiving of things in kind, that it breeds much trouble, wrangling & contention between the minister and his parishioners, the like may be more justly feared, in the levying, imposing, collecting, demanding and paying of stipends.  
3. Lastly, whereas the corruption of patrons and others, that have interest in the bestowing of livings upon Clergy men, is at this day exceeding great, and doth not a little daily impoverish the ministery, and spoil our Churches: by stipends, that pest would nothing be stayed, but rather increased. For whereas now the minister receiving all things in kind, whatsoever the patron or others receive of the minister, directly, or indirectly, must be in secret, known to God, and them alone; because the patron cannot take away any part of the gleeb or tithes, but that the world also will see & know it: then, having all in his hands, and being to pay only a stipend, it is easy to gather how easily he might find the means to share what part thereof he lusted, with the minister of the place; and yet unless it be by the poor man's threadbare coat, or thin cheeks, the matter never be espied.  
All which things considered, I am so far from liking that stipendiary maintenance, that I wish rather the number of stipends in our Church might not be increased but diminished, and (if it were possible) wholly taken away. I mean specially, That whereas there be divers Church-livings in our land, feazed into laymen's hands, on which only a set stipend of ten pounds or there about is reserved for the Curate of the place, that that course might be utterly cut off; and in steed of that stipend, such a competent part of the gleeb, tithes, and other profits of the place being allotted for a perpetual Vicar, as might be fit and able in some tolerable sort to maintain a sufficient teacher there.  
That my motion is very godly, just and necessary, I doubt not but that all indifferent men will easily grant. But it will perhaps seem a matter hard to be effected.  
I grant, that to enforce any to surrender the whole, because it is their proper inheritance, were Summum ius: but yet I cannot be persuaded, but that if power persuasive be all in vain, that power coactive may with great equity, reason, and piety too, be used, to enforce such to surrender so much of that they possess, as may in am of that beggarly stipend, be a competent maintenance for one, that is, though not excellently (as the whole would have been) yet competently learned, and able in some measure to discharge the duty of a Pastor to the people.  
This were not to strain the Law, but to put in execution the very true sense and meaning thereof, which by over-strict observing of the letter, is abused. For it is out of all question, that when such stipends were allotted, it was intended, That the Churches should still be provided for, of able ministers, & then thought (The condition of ministers, who were then all singlemen; the s●ate of these times, wherein all things to live by, were four times at least better cheap than now they are; the disposition of people in their voluntary offerings being much more liberal than now it is, etc. being considered) that ten pound a year or thereabout was a sufficient and scholarlike maintenance. But that things being so much altered as now they are, the pay itself should stand without alreration, is an open & certain perverting of the mind and sense of the Law. And therefore no breach of Law, no wrong to the possessor, no contrariety to reason; if men will not of their own accord, upon very conscience of what is necessary, do that is fit, that they be overruled and enforced thereunto. And I speak herein no more than what our Saviour did in another case, Math. 12. against such of his time as overstrictly stood upon the very letter of the Law of the Sabbath, telling them that the Sabbath was made for man, & not man for the Sabbath; and therefore it were not an observation but an abuse of the Law, to let a man perish on the Sabbath for want of present help. And is it not worse in this case, when through overstrict straining of words that had a meaning good enough, many souls are suffered daily to perish, many ministers of the word are dishonoured, the Sabbath from time to time profaned, and God made offended? No more than what the laws themselves do affirm. For in the civil Law, Cod. lib▪ 1. Tit. 17. Deleg. & conf. 5. thus we read: Non dubium est in legem committere ●um etc. that is, There is no doubt but that he offends against the Law, which retaining the words of the Law, doth contrary to the meaning thereof. Neither shall he avoid the penalties set down in the laws, who contrary to the mind of the Law, doth, by a strict prerogative of the words, fraudulently, excuse himself. No more than what is practised divers ways in other things. There be ancient statutes concerning the wages of servants, labourers, etc. agreeable no doubt to those times; but will any reasonable body affirm, that it were fit, they should be urged now? And have not the rates therein set down, justly upon due consideration been made alterable by later statutes, as of An. 5. Eliz. Cap. 4? What the common pay of schoolmasters, where no school was founded, was wont to be, few but can tell. But hath not common reason prevailed there against so far, that now a days there is scarce any that will either accept or offer it? If very conscience & reason can see it requisite to alter the pay for other men, what lets it should not for the minister too; unless it be that of all other we respect them least? Lastly, nor do I move other then that which long since was by law intended & attempted to be donc: as may appear in the abridgement of statutes in the title Appropriations, by these words; Because that much hurt hath come to Parishes by Appropriation of Benefices, etc. Be it enacted, etc. That hence forth in every Church so appropriated, a secular person be ordained Vicar perpetual, canonically instituted and inducted in the same, & Covenably endowed by the discretion of the Ordinary to do divine service, and to inform the people, and to keep hospitality there, etc. And that the said statute, viz. (a statute of An. 15. Ric. 2. Cap. 6.) should be kept & put in execution, & all Appropriations made since the statute contrary thereunto, to be reform before a certain time, or else to be void. An. 4. Henr. 4. cap. 12. Where we may note, That even then in time of grossest Popery and greatest blindness, the Appropriations of benefices was accounted (as indeed it is) a great hurt and not a benefit to the people; So necessary to be reform and restrained) what might be, that the estates of the land feared not to oppose themselves against the Pope, the only cause and cockatrice of those evils: and thought the same not to be in any measure sufficiently reform, unless there were a perpetual Vicar there endowed, and that so convenably that he might be able to read● divine service, 2. to preach, and also 3. to keep hospitality: neither of which, much less all, is it possible for him well to do that hath but such a stipend as we speak of, or such Vicarage as many at this day are in the land. Thus it is manifest, That it is a thing but just and reasonable, that there should in such cases an alteration be made. 2. That it were best to be done by things in kind, is also as apparent. By which means (a thing that ought not little to be respected) the minister (each several Church being endowed) should not live in that servility unto laymen, as now a days many do to their paymaisters: Nor should so many bad and unworthy men as there are, & (things standing as yet they do) needs must be, be thrust into the ministry; Such places, being now capable of none but such as be most unworthy and unlearned, would then (as others are) be able to entertain such, as for learning and other gifts required in a minister, were worthy maintenance.   

CHAP. V.  
That toward the ministers maintenance every man ought to contribute proportionabely, and not voluntarily, only what every man will, That is tolerable only in som● cases. But generally or ordinarily it is a course very evil and perditious. Yet how it might be somewhat tolerable is noted.  Text. Make him partaker of all his goods. 
Having in the former Chapters spoken of the quality of the things whereof the minister is to have part, we are now to consider of the quantity, and examine out how much, or how great a part of every man's goods he ought to have; The hardest indeed, but the chiefest and most necessary point of all the rest. On which, if I dwell somewhat longer then in the other I have done, I trust the courteous reader, considering how necessary and how difficult a point it is, will easily bear with my prolixity. This that we way find out, a two fold quantity must be considered of; that is, how much in proportion, & how much in number, etc. For the former, The very words of our Apostle do at least intimate unto us, That there must a certain Proportion be observed by them that give of their goods to their teacher. For, requiring every man to give a part of all his goods, he shows plainly enough, that men must give profacultatum ratione, according to their ability, and the quantity of the goods they have, some more, some less. Not every one like much, arithmetically: but every man alike geometrically; that is, proportionable, rateably. As men do differ in ability and wealth, one having more, another less: as God hath and doth bless men, some with one or two sorts of goods, some with divers and sundry sorts: so they must bless God again by imparting to their minister, a part of their few or many sorts; so that of all, and of each sort of goods, every man may return a part. This acordeth well with the course which God appointed unto his own people the jews, for maintenance of their Priests and levites then. Their principal maintenance was a tenth part of all things. Now, who knows not, that where a certain equal part, as the tenth, twentieth, or thirty. part is allotted, there must needs be a most equal and exact proportion among all; one paying no more than another doth according to his ability. 2. They had a Law, That three times a year, all their males should appear before the Lord; & none must appear empty, but every one must bring somewhat, of his own voluntary goodwill; yet with this Proviso, Deut. 16. 17. Every man shall give according to the gift of his hand, and according to the blessing of the Lord thy God which he hath given thee: that is, according to his estate and ability. 3. And in their ordinary offerings, for cleansings, for atonements, etc. the richer sort were appointed their offerings of greater worth, as a bulbocke, a ●am, a goat; the meaner sort a lamb, a pair of turtle doves, or two young pigeons. So as, a proportion according to the ability of the persons was still observed▪  
And this course so liked all wisemen of former ages, that they resolved none fitter than it for the maintenance of the ministers of the Gospel. As if we do but look upon the manner thereof, observed for the most part, all Christendom over, for many hundred years past, viz. That a certain part of every thing be paid to that use, may evidently appear.  
That thus it should be, we may reason and gather, First, from the rule of equity: which requireth, that every one be dealt with indifferently and equally. Now as in other payments of rents, of customs, of subsidies, and the like taxations to Lord and King, to this and that use, all men will grant, that there is no indifferency used, if men be not rated and taxed according to their several estates, as their abilities are, in regard of others that are rated aswell as they: so neither in this. Then only is the matter carried with equality, when that rule which the Apostle prescribed in another case is observed also in this; that is, That Some be not burdened, that others may be eased; but upon like condition, that there may be an equality. 2. Cor. 9  
2. From the use of the ministry, which is one & the same to all. Every several person, every several family hath like interest in the labours of the minister; & as free, and as full and large use thereof to all intents, one as another. It is reason therefore, that they contribute toward the maintenance of the same, one as much, and as far foorth as another: This they only do which give equal with others, not in sum, but in proportion. For, a little to a poor & mean man, is as much after the rate, as 20. or 40. times so much unto a richer man, whose estate doth by like degrees exceed the other.  
3. From the honour and duty, that all do owe to God. For seeing it is God (as I have before observed) that giveth to every man the goods he hath, be they more or less: why should not every one according as he hath received, honour God with those his goods, express and declare forth his thankfulness, as liberally, and as largely for the rate, one as another? It is true, That God respecteth not the gift, but the giver; and looks not so much to the value of the offering, as to the heart & disposition of the offerer: & therefore did more accept the widows mite, than the great offerings, and rich gifts of the wealthier sort. But yet I do not believe, that he would aswell have accepted a mite, a piece, from the rich men's hands, as from the poor widows: or that a rich man by a poor mite or 2. may ordinarily express a rich affection to God, aswell as by offering some greater portion; specially in such a case as this, where men are taught and told beforehand, 
Deut. 16. 17.  That every man must bring not absolutely what pleaseth himself, how much, or how little he lusteth, 
Eccluns' 35. 10.  but according to the blessing of God upon him: that is, according to his estate and ability: which even children know, he doth not, That having very much bringeth very little, and possessing many things, giveth part but of a few.  
4. By this means, every man is made q. d. to see with his bodily eyes, and feel with his very fingers the truth of that Maxim, There is no respect of persons with God; 
Act. 10. 34.  while as all are taught, accustomed and enured to give of that they have alike to the honour of God the author, and to the maintenance of the Gospel and ministry thereof, the means of their salvation: and so do find and see by daily experience, That God accepteth of every man according to that he hath, and not according to that he hath not, so it be given with a cheerful eye; and expecteth to be honoured of every man accordingly.  
5. If this course of proportion be not observed, much injury and damage must needs be done unto the minister: and great cause of scandal and discontent be ministered unto the people.  
1. To the minister it cannot but be much injury and damage; if some paying him in good sort, others, as well able as those, wind out themselves for little or nothing.  
2. Offence and discontent must needs arise among the people, if some shall perceive themselves to be farther charged than others. For who is, or will be content to be rated to any payment more than the rest of his neighbours of like state and worth? and be pleased to bear a great charge of any business, and that continually from time to time, from year to year; others aswell or better able, going either altogether free, or always far less charged than he?  
Concerning the former sort of quantity, that is, touching proportion, let this hitherto said suffice: which how duly it is always and eachwhere observed, I leave to the diligent reader with himself to consider.  
Let us now proceed to see and inquire of the other kind of quantity, that is, how much in number, etc. the minister must have. Touching which point there be sundry opinions. Some of them be but of the vulgar sort, some again are the opinions of the learned. Those of the vulgar sort I could very willingly pass over in silence, and let them die with their authors; were it not partly, that such as be wise in their own conceits, would think happily what is not directly answered, cannot: partly, for that the practice thereof is at this day pernicious to the Church, and prejudicial to the ministry thereof: and therefore as an evil plant which our heavenly father hath not planted, needs to be plucked up by the roots. Of vulgar opinions I will at this time touch but one, which is this: That the minister is to have no certainty, but every man's good will, even what they, as their affection leads them, will voluntarily contribute. This opinion reigns commonly among townsmen and tradesmen; who having not lands, to yield tithes of the increase of the earth, will needs persuade themselves, That of their other goods it is at their own choice, whether they will give him aught or nought. This I call a vulgar opinion, because I do not know that ever any man of learning or knowledge, either Divine or other, did hold the very same.  
This may be a course good enough and tolerable in cases extraordinary: as first in time of trouble & persecution, in which if by usurpation and violence of tyrants, the Church cannot maintain her ministers as it should, it must do it as it may. 2. Where such as properly belong to one parish, do either sojourn for a time in another, or else for their ease or other like occasions often resort unto another. These as they do by an extraordinary, and but a voluntary manner, take benefit of the labours of a minister, so may they in a like sort (provided always it be done without prejudice of their own Pastor) yield him a benefit of their labours and goods. So for Chapels of ease, etc. In the like nature do I reckon the practice of many people at this day; who being through the corruption of patrons, or other iniquity of the time, destitute of fit and able teachers, do better provide for themselves by some extraordinary (but yet certain) stipend, raised among them by a voluntary contribution. Which course, as I cannot, where it is sincerely handled, but highly commend, & praise God for the readiness of heart, which thereby many do show unto the furtherance of the Gospel: so in it, I cannot but admonish such as be godlily, and zealously affected, that they take heed they do not deceive themselves, 
Hinc caput mali●  by detaining from their own Pastors, that which properly and by all laws is their right, to confer it on others; & so disable their own pastors from doing that which others perform; feed others with their bread, they the while enforced to gather up the crumbs: and wrong themselves, thinking they deal exceeding godly and religiously, when indeed it is (many times) scarce justly; and look for praise, where they are scarce free from blame.  
In such cases (I say) as these are, the course afore mentioned may be tolerable: but that this is not a fit course ordinarily (the thing whereupon I stand) and for continuance any where to be practised, nor it that God prescribeth, which we seek after; I shall, I doubt not, make it appear by many arguments.  
First of all, There is no such thing taught us in the word of God: we are I say, no where in the scripture taught, That every man should give to the maintenance of his minister, but what he will, as much or as little as pleaseth himself. This is the way to maintain & relive the poor of the parish, & not the Pastor. Concerning the poor, saith our Apostle. 2. Cor. 9 7. As every man is disposed in his heart, so let him give. But concerning the minister, neither S. Paul, nor any Apostle else so speaketh. They always use such phrases of speech, as import not a benevolence but a duty; not an uncertain alms, but a certain reward: as in our text, he must be made partaker, that is, have a part of all a man's goods; a manner of speech never used concerning the poor. So, 1. Cor. 9 Who gooes a warfare at any time of his own cost? etc. Whence we may gather, That as the soldier knows his pay, the shepherd his wages, etc. and depends not on a mere uncertainty: so must the minister. For, To relieve the poor is a work of charity; but to maintain the minister is a work of justice, & duty: the one must beg; the other demand: the the one craveth; the other challengeth: th' one hath it by favour & of pity; th' other by right, and of desert.  
If any will object the times of the Apostles & primitive church; My answer is, There was no such practice then. They did not maintain their ministers then as it were by alms: But as we read, Act. 2. and 3. They that had lands & goods sold them, and laid down the price at the Apostles feet: and so distribution was made; by whom? by the Apostles themselves, Act. 4. 35. & 5. 2. and afterward by the Deacons, Act. 6. To whom? to every man, hearer aswell as teacher. In what sort or measure? as every man had need, and was fit and sufficient for him. Were ministers tied to men's good wills here? when as they were the treasurers for the whole Church? had all at their own disposition? and had like part as any other had?  
Let it be granted that then it was so▪ Doth it follow it must be so now? There is a difference I take it, twixt a Church under persecution, and a Church in peace; a time of trouble, and a time of rest: as also betwixt a Church planting, and a Church planted. In time of persecution, as then, men must do as they may, and not as they would: and take if their right cannot safely be had, instead thereof, what the time will afford. 
Mat. 12. 1.  And yet that no more proveth or maketh such doing to be a Law for us that live in better days, 
1. Sam. 21. 6.  than David's eating of the showbread in a time of need doth argue, that any man might have done the like at any time as well as he: or S. Paul's working with his own hands while he preached at Corinth & Ephesus, 
Act. 20. 34.  that all ministers must follow some occupation, 
1. Cor. 4. 12.  & live of themselves, not taking of the people any thing either of duty or benevolence.  
2. The affections and minds of people be not such toward their ministers of the Church as in those times they were. 
2. Thess. 2. 9  Then they thought nothing too much that was given to such uses. Churches had their common treasuries, & every man strived, who might exceed others in enriching the Churches, in augmenting the treasure thereof: 
Cap. primo.  so that (as before I have noted) Moses was forced, Exod. 36. to make proclamation, That none should bring any more stuff for the work of the Tabernacle. So there was rather cause to restrain the people, and to dissuade them from giving so much, then either to complain of them (as now) for giving too little, or urge & compel them to give more. But now quite contrary, many think all too much that the minister hath: & divers strive to pull from them vijs & modis, what they can, as if they accounted those the sweetest morsels that are plucked out of his mouth, and those goods best gotten, that are wrung from the Church. And therefore if the liberal disposition that was in people then, did move the ministers of the Church to rest satisfied with the voluntary oblations of the people, for they were abundantly enough: yet now, as the uncharitable & pitiless affection of many toward the poor in these days, hath enforced the rulers of our land to draw the wealthier sort to a rate, & compel them to give, not what every man will (though indeed all alms should be voluntary) but what is meet & necessary: so, and more than so, because this I speak of, hath greater warrant, the illiberality of the people to the ministers, their unconscionable dealing toward them for their labours, doth require, That a certainty should be appointed for them.  
3. The manner of oblations & voluntary contributions then, was far other than now it is with us. For as the ancient fathers that lived nearest unto the times of the Apostles do report, it was the custom of Christians then, both men and women, somewhere every Sunday, & somewhere menstrua die, every month (sunday) to make oblation. By which often doing thereof, though they offered never so little at once, but (as one of them calls it) modicam scipem, a small benevolence, it could not be but that it must rise in the whole year, to some reasonable quantity; For as the old saying is, Marry a little make a great. The custom of our Church once was, to offer 4. times a year at least: but that is now come, through a worse custom, to once a year, at Easier only; & then how little it is, it is a thing lamentable, and almost incredible to relate: as little & less happily, as in ancient times, they did offer at once, that offered every month, or every sunday. So that the times, the disposition of people, the manner of offering being so much altered as they are, it is no reason that that course should be pressed upon the minister now, which was in practice then. The cases and causes are nothing like.  
Secondly, it is against the rule of equity. Equity requires, that as he that pays, knows what work to receive for his pay, so he that worketh should know what to receive for his labour. That is, As the parishioner doth know certainly what he is to require at the ministers hand, as that he preach thus often at least, minister the Sacraments, read Divine service, in this and that sort, etc. so the minister should know as certainly what he is to demand and have of his parishioner in recompense of his labours: & not he to be tied to conditions for his duty, & stand at courtesy for his maintenance: they allowed to command him for that he is to do, & he enforced to entreat for that he is to have. Thirdly, It is contrary to the practice of all times. Before the law, Genes. 47. we do read of the Egyptian priests, that they had their lands certain & reserved unto them to live upon: & (oh that heathens should be more righteous than Christians) besides that in time of famine, they had an ordinary of Pharaoh; ver. 22. And before that, we do read, cap. 14. of the same book, That Abrah. paid to Melch. Priest of the high God (and in him is expressed to us no doubt the common practice of all the godly of those times) he paid I say, not what he lusted at adventure, but thus much; a certain portion of all that he had. In time of the Law, the Priest's sons and seed of Levi stood not to men's courtesies, but had their tithes certain; and knew their parts of every kind of offering, that came to the altar. And in time of the Gospel, howsoever some particulars have failed; The general practice in all ages, nations & countries whatsoever, hath been, and is, that the minister should know (for the principal part of his maintenance) what to demand, and the people what to pay.  
The same course holds currant in all trades, sciences & professions else. Go into all Courts of judgement, have not every one their known and several fees? Go into the City, have not all officers their certain salaries? Go out into the field, hath not every Captain, Lieutenant, Sergeant, Soldier, etc. his known pay? Go into the country, hath not every labourer his ordinary wages? Come home into thine own house, will thy servant trust to thy courtesy for his service? will any workman work with thee, either by the day or at task, without agreement what to have? And is it not a strange thing, That should be thought to be a course fit and good enough for the minister, which is good for no body else? and he be enforced to that kind of dealing, which all others disclaim and utterly refuse?  
Plutarch, a worthy Historiographer, writes of Lycurgus, that famous Lacedaemonian Lawmaker, That being advised by one, to plant in the City Democracie, that is, popular government in steed of Aristocracy, that is, the government of the chief men; he made only this answer: Begin (saith he) that, thyself; Plant thou first a Democraty in thine own house. His meaning was, That kind of government would never prove good in a commonwealth, that was so bad, that no man would endure or admit it into his own house. The like answer and no more I might have shapen to this objection: Let them that think it good for the minister to stand at men's courtesies, practise it in their own houses a while, and bring us word after a while how it frameth: The wiser sort would thereby have conceived enough. But having to do with the vulgar sort, (for it is their opinion that I am in hand with) let wise men bear with me, though I bestow more words than one or two, to stop the mouths of a multitude.  
In every thing how good or evil it is, is commonly perceived by the effects thereof: it is not a good tree that bringeth forth bad fruit. If we go this way to work, what good comes there, of this course? of this I mean, That the minister should stand to every man's courtesy? & take (as they term it) their good wills, as if he were their al●●esman? For mine own part, I can see none: what others can show, I long to see or hear.  
Indeed, as in building of the tabernacle in the wilderness in the days of Moses, 
Exod. 36.  the people there being left for that once, to do every man what he would according to the willingness of his heart; they performed it in such sort as testified the exceeding love and zeal they had to the service and house of God: so people continuing the like course for the maintenance of the ministery & house of God in these days, this good might come of it, They might thereby take occasion to show their great love and zeal to the house of God, to the ministery and ministers thereof, by offering and giving thereto of their own accord, without Law or compulsion, as much and as plentifully as others do (& happily against their wills) by force and constraint of law. But it experience may speak her knowledge in this matter; If by men's dealings in this case, by that many do give, and would of their own accord but give, to this so holy, so good, and so necessary a use, in such places where they stand upon it, That they neither aught, nor will do otherwise, a man shall judge of their love, to God & his ministers, of their zeal to his Church and the Gospel; surely we must judge it to be very cold and small▪ very backward and bad.  
Now as there comes no good of this course for aught that I can see: so on the contrary side, I know it and see too often that much evil and hurt comes of it.  
As first, It disables the minister utterly to do his duty. For wanting, as that way he cannot but do, all necessaries both for his life and his study, how can he possibly be able, either to study that he may preach, or preach when he hath studied?  
2. It is the ready way to discourage him from doing his duty, to make him timorous and fearful in reproving of sin and wickedness; as knowing before hand, that living upon the courtesy and good will of his hearers, if he but once cross them (as they term it) that is, but once touch the sin, that such and such do live in, they will be even with him for it. Displease any in word or deed, and of them ye get nothing.  
3. It is the ready way to induce the Minister of God to flatter and sooth the richer sort, in hope of the greater reward and better Benevolence at their hands, Both which vices (flattery and fearfulness) how pernicious they be in a Minister, who of all other men should be most free from respect of persons, no man but may easily conceive.  
4. It discourageth and disables him utterly, from any good housekeeping and hospitality; as who living himself, like a beggar, rather than an housekeeper, knows not how he shallbe able to keep house, and give entertainment to others, being certain of nothing himself.  
5. It is the sure way to keep the Minister of God in extreme poverty: than which, there is not any mischief more dangerous to the Church of God. For such is the charity and good devotion of the most part this way, that if they may hold the Minister at that bay, not one among. 20, I speak within compass, and that a great deal too: I say, not one among 20. will by his good will, deal with the minister, Ministerlike.  
6. It emboldens every man against the Minister, to use him for his maintenance at their pleasure. Because, if he will not take their allowance. What they be disposed to give him, though it be not worth the taking up, not the twentieth, happily not the 40. part of his due, he shall have nothing at all; seeing by law, (as they account and will handle the matter,) he shall or can recover nothing of them.  
7. It is such a course, as if it hold a while longer, and be not speedily by due law reform, will (it may justly be feared) bring the Ministers of divers places to very beggary, or the Ministry of such places to be dissolved. My reason is: many such are resolved already, that they owe the Minister nothing, or at least, that he can recover of them nothing at all but their accustomed offerings; that is, two pence a piece at Easter. And if they come once generally (as already many do) to practise it, we may soon conjecture what the sequel must needs be. And this is a common thing, whatsoever any hath used of his voluntary to pay, howsoever their wealth increase, scant one of an 100 will augment any thing to the minister: but chose, in manner all be ready upon any light occasion to abate & give less. And abatement once made, it is never bettered again. So that by all likelihood in a little time it will come to nothing at all.  
8. It is such a course and kind of dealing, as if it should (which God forbid) be practised generally, were the ready way to overthrow the Gospel, to beat down the preaching of the word, and to banish religion out of the land. Go throughout the land, from Dan to Beersheba, and look what manner of ministers and ministery there are in such places, specially, where the minister depends upon men's goods wills; and find one place or parish almost, if it be possible, where the minister lives not in great neediness, and the people perish not for want of teaching. We have at this day (God be thanked) a great number of learned and excellent teachers in the land: but if they should be all brought to such a kind of maintenance (And how can that he good for some, which is nought for all?) Do you think within a few years, there would be found half the number that now is? Where are able teachers at this day most wanting? and where be the simplest and meanest ministers commonly found? is it not (where the best need to be) in towns and Cities? I see no greater, nor almost no other cause then this, for that in such places, The minister hath little or nothing provided him to live upon, but is enforced to take like a beggar, what men will give him. And thereupon none of any learning, of any gifts, delight to come into such a place; or alighting on such as it were by chance, or upon some necessity, when he once sees his entertainment, will long tarry there. Such be the effects that come of this kind of course: now judge of the tree by his fruits.  
9 Lastly, if it be a good course, commendable, or but tolerable in the land, why doth not some Machiavellian head or other suggest unto the high Court of Parliament, how necessary and profitable it were to be planted throughout the land? what land and revenues it might bring to the Crown, what profits and treasures to the King's coffers, what inheritance for gentlemen, younger brothers, what possessions and habitations for many people in our so populous country, what wages for soldiers, etc. if all the temporalities, and other certain emoluments of the Church were seized upon, and the Clergy left unto the courtesy and benevolence (malevolence indeed) the offering and good wills of the people: which (as may be seen in divers places already) were provision enough for them, and would well enough content them. For why might not all, as well as some, live on that fashion, and rest upon the kindness of their hearers, who would not of conscience see them perish for want? etc. If this were not to be endured, marvel not much (good Christian and godly Reader) though I seem vehement against that pestilent practice in few, which were intolerable in all. For, speaking from some experience, I have seen so much evil & inconvenience thereby, that I cannot but from my heart detest it, and desire and labour what lies in me the utter extirpation thereof. And I do hope that by this little Anatomy thereof laid before thine eyes, thou wilt be moved, to confess and conclude with me, That a voluntary contribution for the ordinary maintenance of the Minister is nowhere tolerable; and that, it is the duty of all Christians, as they make conscience of their duty, to God, respect equity, have any love to the ministery of the Gospel, and desire the prosperity thereof, to yield the minister a certain pay, one way or other: that so both themselves may know what they ought to pay, and he what to demand; & how to recover it, if it be withheld.  
Though this voluntary maintenance be (as I have showed) a course that God's word doth not approive, that agrees not with the rule of equity and reason, that neither jews nor Christians did ever generally practise, a course whereof comes to the Church of God no good, but many evils and perils: yet it is not unlikely, but that many, unless there be some good law to enforce them thereunto, will hardly be reclaimed from it, and will (say what either I or any else can) stick to it still. To direct such therefore, the while, to use (if it be possible) a bad thing well, and to keep themselves from sin in so dangerous a course; I will for their sakes bestow a little labour, & add yet a few lines more, to show them, what measure & proportion they should in reason and equity keep in this case; that so in some measure, they may satisfy their duty to God, and content the minister of his Church; to whom though they will give but what they will, yet they are bound in conscience to give that that is somewhat tolerable and reasonable. Reason must take place, though law do not, and conscience govern our actions where compulsion is not. A heathen man being asked what good he had gotten by his Philosophy? Answered; I have (saith he) gotten this good thereby, that I can do those things unbidden, which other men do for fear of the laws. Religion ought to prevail no less with us. We should not need human laws to compel us to our duties, whose consciences are informed by the rule of equity, That every man of his own accord ought to do to others, as he would, if the case were his, be done unto. If this be but right and equal, as I think every reasonable and religious man will grant it is; Let us (presupposing for a while that there is no positive law, either to direct, or compel us to any thing in this case) consider accordingly, when the minister hath laboured for thee the whole year (I am bold now good Reader, to talk somewhat familiarly unto thee) and hath bestowed upon thee most liberally and carefully spiritual things, and rests yet all the while upon thy good will, contented without any agreement or certainty assigned to stand to thy courtesy for temporal things, what, or how much (if thou be a man of any ability) it is fit and requisite in any reason thou shouldest give him? I will speak what I think: and because it is but a conceit of my own, a proportion by me alone in this case propounded, I will speak with the least too. Let the indifferent Reader vouchsafe the reading of it, and then judge: know thoroughly what it is, and then censure it as it liketh him. Mine opinion is this; That though the minister do stand to thy courtesy, yet thou in conscience, I say in conscience and reason, oughtest to give him no less for his whole years labour for thee and thine in the ministery, than thou dost or wouldst give unto a schoolmaster, for teaching one of thy children a whole year. I say it again. Every man ought in conscience, to give his minister for teaching him, and his whole family in the word of God, so much at least, I say so much at the least, (for his due is more a great deal many times) as a schoolmaster commonly hath for teaching one child.  
I know this will seem much and strange to such as be so far wide of this rate, that by their good wills they will not, nor usually do not give the minister half, nor a quarter, no some s●ant the tenth part so much. 
Note this.  But, howsoever it seem to any, That it is a proportion most reasonable, and indeed the lowest rate that reasonably can be kept, I doubt not to make it most evident and plain to the understanding of all that be not wilfully blind, and exceeding obstinate in their own opinions. Neither will I, nor need I go far from the Text we have in hand; as which of itself doth offer to yield me 3. or 4. very plain and special reasons and arguments for it.  
First, the Apostle here calleth the minister a teacher, and the parishioner one that is taught: as you would say, a schoolmaster and his scholar. And in the judgement of interpreters that are very learned, he doth use that manner of speech, purposely, to show, That as it is the duty of the scholar to maintain his master, so it is the duty of the hearer to maintain his minister: which whomso will not do, even among profane men, is accounted impious and unjust. And indeed what other is the Church but a Divinitie-schoole, the minister a Lecturer, and the hearer's scholars? According whereunto it is, that Christians at first were called Disciples, that is in plain English, Scholars.  
2. Look what thou givest for teaching one of thy children, If thy Schoolmaster deserve it for teaching one alone, doth not the minister deserve so much at the least for teaching thee, & thy whole family? thee I say, thy wife, thy children, thy servants, and the stranger that is within thy gates?  
3. What doth the minister teach thee? He teacheth thee (saith our Apostle) in verbo. He teacheth thee the word of God. He reads to thee a Divinity Lecture. He doth minister unto thee spiritual things. He speaketh unto thee (as it is said otherwhere) words whereby thou and all the household may be saved; A kind of doctrine, than which none is, nor can be, more excellent, precious and worthy reward.  
Now I pray thee, is it not a reasonable thing and an ordinary, according to the excellency of the learning that a man teacheth, so to give him greater or lesser pay? Why then is it not reason thou give him that teacheth thee (and all thine) Divinity, that informeth thee to know God, that showeth thee the way to eternal life, that brings thee the glad tidings of salvation, so much at the least, as thou dost give a man to teach thy child to read, or write, to understand the Latin or Greek tongues?  
4. What ought to be his reward? a part (saith our Apostle) of all thy goods. And that is more I think, if it be well shared, than any man doth allow to his Schoolmaster for any one child.  
But leave we for a while the Apostle, and let us turn our eyes aside to behold the practice of times; that so we may see how near others both in our & former days have come to this proportion.  
1. How did the Israelites maintain their priests and levites? Who knows not, That by God's appointment, besides divers other things that fell to their share, they had the tenth of all things?  
Is it likely their Schoolmaisters were maintained in that liberal manner? and had another tenth for every child they taught? I trow not.  
2. Look all England over, and behold what provision our forefathers made for ministers, and what for Schoolmasters.  
Is it not so, That the meanest benefice in the land almost (that is whole) is better in revenues then the best school? And hath not the minister many times of one, even a mean man, ten, yea twenty times as much as the Schoolmaster for one Scholar?  
3. Do but inquire in London, where the ministers of the Church are in commendable sort provided for; and which may in that respect, be a glass and pattern for sundry other Cities and towns in England: and tell m●●, whether the ministers part out of every house (if he be justly dealt with) be not commonly so much at least, as a Schoolmaster takes for one Scholar?  
4. Remember of such places where Lectures have been kept, and preachers maintained by an extraordinary stipend; Is there any such place where they could possibly raise a stipend of any mean competency, but that the inhabitans must be content to contribute thereto, viritim, man by man, house by house, for all the better sort, as much at the least, as they usually give for teaching one of their children?  
5. In all reason and equity, in all reputation & account, is not the minister of the Church, before the master of the school? The school is commonly but as it were a step to the ministery, and a stay for a man till he be fit for the ministery. In all meetings & assemblies, hath he not his place before the schoolmaster? is it not reason then, as he is before him in degree, so he should be equal with him at least, in maintenance?  
But now a days with us, in places not a few, for the most part it is quite contrary. The condition & estate of schoolmasters, is commonly far better than the ministers. If a man can get 4 or 5. score scholars, he shallbe sure to live like a scholar, nay like a gentleman by them: but though a minister have so many households to his Church, if he have nothing to trust to but their good wills, he lives not like a scholar, but a beggar rather. Some would think it scant credible, happily if I should say, That a man may have more maintenance by 40. or 50. boys in a school, 
Note this well:  then by an 100 households, by 400. communicants in a parish: but I do believe it, 
And see in what misery many of our ministers do live.  and can speak it of mine own knowledge, That it is probable & possible, That a schoolmaster may have better maintenance by 7. or 8. boys, than a minister by 7. or 8. score households. Where it is so, and I think if due inquiry be made, it will be found so in many places of our land, the greater our sin, the heavier Gods wrath; the more lamentable and miserable the estate of our ministery: can we say that people do deal conscionably and liberally with their ministers? and Christianly & thankfully with God? or that ministers complain without cause, and be already every where duly & sufficiently provided for? I know that these things will seem strange, to such as are not acquainted with them, and do confer to the maintenance of their ministers in another manner of measure: but I would to God, they were not most true, and that our ministers felt them not.  
I hope (good Reader) that by this that I have said I have (according to my purpose) made it evident unto thee, That such as will needs continue that evil custom, to give the minister but what pleaseth themselves, yet ought in reason & conscience (if they be of any ability) to pay him so much a piece at least, as they give a schoolmaster for teaching one of their children. And this rate do I hold to be so reasonable and indifferent for both sides, that I wish with all my heart, That as David made it a Law in Israel, 1. Sam. 30. 24. That of things gotten in war, as his part was, that goeth down to the battle, so should his part be that bideth by the stuff, and keepeth the camp: so, in such places where people will not willingly & justly pay as they should, tithes of their labours & gains, but enforce the minister to stand to their courtesies, till a better Law come in place; That either the people themselves, would make it a custom, or the superiors of our land, a law and statute in England, That in steed of those tithes, besides their accustomed offerings and other extraordinary proventions, as his pay is that teacheth in the school for every scholar; so should his pay be, that teacheth in the Church for every family: that is, the ●icher sort to pay as for the best scholars, the meaner as for meaner scholars, and the poorer sort that are payable, as for meanest: that so yet some convenient portion and proportion, some certainty might be observed & known. 
By this rate, where now of an hundred houshoulds, the minister hath scantten pounds, then of every 40. households he could not but have more.  It is a rate so reasonable and easy, that as by it, where the place is any thing populous, as those commonly are where it needs chiefly to be put in practice; in some competent measure the minister might have sufficient whereupon to live: so by a less, such as now is too common, it is not possible in these times, for a man to redeem himself from extreme need, and be other then very poor. In a word, it is a rate so small and easy, That I more fear, lest I sin against God, and offend his Church in approving it, then suspect that any which is contrary minded, shall be able to prove against me that it is too great, too hard, and unreasonable.  
I have held the Reader somewhat long I confess, upon this one point, and it may be some will object, altogether without any cause: For (may some say,) As it is not fit indeed, that the minister should be left to the courtesy of the people, so neither is he; For by express law & statute already in force, he is every where provided for of some certainty; as of predial tithes, where they are to be had, & of personal tithes, where the former are not: as appeareth in the Statutes of Ed. 6. An. 2. Cap. 13. De Decimis.  
True it is, and not to be denied, That that Statute doth indeed so enact. From which I trust I may be bold to observe this one thing farther, for confirmation of that I have said, viz. That it is the judgement of our whole Church of England, and of all the estates of our land, confirmed in express words by act of parliament, That the Minister ought to have a certainty to depend upon; And that the contrary, not in mine opinion only, but in their wise and general judgement is, as indeed it is, intolerable and unfit.  
But for a full answer to the objection proposed; First, I do speak of that is practised, not of that is enacted: and do condemn that course which now is grown with many into such a custom, that nether that law, nor reason, no nor the word of God can hitherto reclaim them from it; and so do not weary my Reader with waste matter, nor fill my paper with an unnecessary discourse.  
Secondly, I say, and with all reverence and Christian humility, prostrate at the feet of my Superiors, desiring and craving leave that it may be free for me in so great a cause, and that so nearly and so much concerneth the glory of God, and good of this Church, for which every good man ought to be content (if need be) to lay down his life to speak the truth; I say it, That that statute doth in very deed rather say it, then assure it to the minister, show what he should have, then enarme him to recover it. Because whereas it debars him of the defendants oath, the surest and most usual remedy in all causes of tithes, it is found by long and too too much experience, that thereby (that clause being commonly abused against him) he is also debarred of the thing itself that he seeks to recover. For people being now a days very apt to abuse any advantage that law may yield, do easily learn, That if they will but not confess any thing, the Minister can recover but what he can prove; which commonly must needs be just nothing: whereby his case becomes such, that unless he will take with quietness (as they call it) what they will of courtesy give him, by contending for more, he is sure too loose al. No doubt there were some reasonable causes▪ why the oath was forefended, & it may be the integrity of those times) when the statute was made) such, that it was presupposed, men needed not to be pressed so far, but would of very conscience to equity & right, of love to the Church & Ministry, of zeal to God & his Gospel, do that were fit voluntarily, it being but showed them; or at farthest, upon examination, acknowledge the truth freely. But the corruption and backwardness of these our times showing wholly the contrary, and being such, that I think that man to be as rare as a black swan, that by virtue of that statute, hath of late years recovered any thing; & that there be many hundreds that can justly allege, That by abuse or weakness thereof, they have done, and do daily lose in manner all: surely there be causes more just (unless some better course be taken) why it should be again permitted them: without the which the ministers may justly and with griefs enough complain, That that statute (standing as yet it doth) allowing them a certainty, viz. personal tithes, in name, doth take the same from them is very deed, and remittes them to that it seems to condemn; the mercy and courtesy of the people.   

CHAP. VI  
That the minister must have for his maintenance, not an imagined competent portion: But specially, besides offerings, the tithes of all things; which are still due by divine r●●ht: and be of two sorts, viz. predial, and personal.  
FRom the opinion of the vulgar sort, Let us come (God assisting) to those of the learned. Among whom, some do hold, That concerning the ministers maintenance, what it should be, there is nothing certainly determined in the word of God; only this is therein taught us, and required, That the minister must have competent maintenance. This if it be yielded him, how, whereof, or by whom; so he have it, it is no matter. Others be of the mind, That the scripture teacheth us, both that the minister ought to be maintained: and that his maintenance ought to be not an imagined competency; but specially Tithes, the tenth of the increase of all things.  
The former of these opinions (The reverence & honour that I bear unto the persons, learning, & judgement of those that be contrary minded always saved & reserved, because amicus Plato amicus Socrates, sed magis Veritas: Truth is to be preferred above all men) I do dislike. For it seemeth unto me improbable, that God, who from the very beginning till Christ's time (for that neither is nor can be denied) as careful for them whose Priesthood was nothing so excellent and worthy honour, as the ministery of the new Testament, had declared & revealed, whereby he would have the priests of those times to be maintained: as by tithes, offerings, etc. and did not leave it to the discretion of men to allot what they imagined to be competent; should now, in the time of the Gospel only, the later days, and worse age of the world, 
2. Tim. 3. 2. 3.  wherein his spirit had foretold, That men would be lovers of themselves, covetous, boasters, proud, disobedient to parents, unthankful, unholy, without natural affection, intemperate▪ despisers of them that be good, lovers of pleasure more than lovers of God, having a show of godliness, but denying the power thereof, etc. All and every which vices in whomsoever, and wheresoever they reign, would hinder the condign entertainment of his ministers: That he should I say, in these wicked times & perilous days, leave them (the preachers of the Gospel) whose ministery by far excelleth the former, to the mercy of the world, and conscience of the worldly minded to appoint them maintenance, as careless how they were dealt with.  
2. Whereas the Church of Christ▪ even from the Apostles times almost, put in practice generally all Christendom over, the payment of Tithes for the maintenance of the ministers of the Gospel: shall we say, They did this, only as accounting that to be a fit course, and a competent maintenance for that purpose? or shall we say they did it as accounting that to be the right course commanded of God, and which they had learned out of the word of God ought to stand in time of the Gospel, as it did in time of the Law, for the Lords own ordinance? To affirm the former is against all appearance of truth. The express words of the Fathers and learned that wrote in those times do plainly (as hereafter shall be showed) testify the contrary. Do we not see then (granting the later) that this conceit of a competent maintenance, doth (which is neither safe nor godly) openly check & cross the judgement and practice of all Antiquity?  
3. And forsomuch as we seek not what may be done at some times, and in some cases, but what is God's ordinance in this case, and therefore ought ordinarily and generally every where and at all times to be done: what Precedent and practice in any one age of the Church can any show for this competent maintenance without tithes, as we can throughout many ages, for the ordinary maintenance thereof by Tithes? Before the time of the Apostles the ordinary maintenance of God's ministers was tithes: in the time of the Apostles, it was either by a community of all things, or by a voluntary contribution: sith their time and a few succeeding years without any interruption until this present day, the ordinary maintenance of the ministers of the Church before Popery, under Popery, & since Popery, hath been by tithes, and not by some other supposed competent maintenance. Now is it probable, That should be God's ordinance for the ordinary & perpetual maintenance of his Church (for that is the question) which at no time, in no age of the Church hath been generally practised by the Church? And that instead of God's ordinance (all the lights of his Church being blinded) another course of man's invention should generally from time to time be approved and admitted?  
4. But be it supposed, that nothing particular and special can be demanded; but only the general, a competent maintenance. Let us inquire, if happily that may be found, what is a competent maintenance. If any will show it us out of the word, thence we are sure nothing can be showed unless it be tithes. If Tithes be not it, I ask first whether it be more or less than Tithes? If they will answer more; is there any hope that disclaiming Tithes, in steed thereof a greater & richer portion may be obtained? Nay is it not very likely that many do gladly hear of and favour this conceit of a competent maintenance, in hope to draw thereby the authors thereof to overthrow themselves, and so get yet a great part of the tithes and other emoluments of the Church, which hitherto have escaped the hands of spoilers, as a prey? Not a few will quickly learn this kind of Logic; Ministers are to have, by their own confession, but a competent maintenance: & what then should a minister do with so great a living, so much tithes? less by half is enough for a minister. If one refuse it, yet a great many other will be glad with it, and acknowledge that they have living sufficient too, etc. 2. If they will say, Less than tithes is a competent maintenance; do they not then justly provoke against them the minds of all that truly favour learning, and duly consider how it ought to be honoured? do they not then openly, without any colour at all, set open the door unto extreme impiety & sacrilege? making way, and as it were justifying it, To have all Church livings, tithes, lands, & all long since consecrated unto God, to be profaned, and turned into that whereof the land is already too full (and too lamentable experience hath taught us, is a great part of the misery of our ministery, the ruin of learning and religion among us) Impropriations?  
Nay, do they not speak manifestly against the scope of the scriptures, 
1. Tim. 5. 17.  which teach, That the minister must have double honour; that is, an honourable and liberal, and not a sparing and poor maintenance? 
1. Tim. 3. 2.  must be a keeper of hospitality, and so be able to entertain others, aswellas to live himself? must live of the Gospel, 
1. Cor. 9 14  that is, have such maintenance for his preaching of the Gospel, that he may be able to live thereby alone, without any intermeddling, for lack of maintenance, in other trades of life: not sparingly and needily neither, but well and wealthily as becometh his calling, and as did they by the altar, that waited on the altar: which cannot Ordinarily be done, if his maintenance be less than the tenth.  
Secondly, I demand who shall (if the word of God do not) determine what is competent? Shall the Clergy? It is likely they shall not be admitted as competent judges in their own cause. Shall the laity? What is then to be expected, but that they will favour themselves enough, and too much? will there not be among them, Quot capita, tot sensa, as many men, so many minds. And as men are surprised with the affections of covetousness, of contempt of the Gospel, disgrace of that calling, neglect of learning, and other like: so is it not likely one will detetmine this to be competent, and another that, and the fewest of all come any thing near the mark? and they (the ministers) be enforced to accept that for competent, which is not, and to take that for sufficient many times, which is half less then enough?  
And what remedy? For (seeing as they say, God hath said nothing to this purpose) they must believe others & not themselves, That to be competent, not which they themselves know, but which others say is competent.  
If already there had been no trial of the practice of supposed competency, men might happily be thought to fear, where no fear were, and to suspect more than they had cause. But because experience is the surest, though not always the safest teacher: let us hear from it, what (upon persuasion no doubt, That a competency only was required) men have already determined upon that point, and what good beginnings it hath made; and the è culmo spicam, guess while it is yet in grass, what corn it is like to prove.  
1 It is not many years ago, That ten pound a year was held a competent maintenance for a minister, and accordingly some Church-livings being seized into laymen's hands, in am thereof, there was allotted back again, either a few of the fragments thereof, then worth thereabout, or else a set stipend of like value.  
But how competent a maintenance that hath proved, as we cannot but with grief consider, and had need with tears lament; so I fear many a damned soul in hell doth feel. All confess that such allowance is now incompetent: but who are they that amend it? 
A godly and necessary motion.  It were reason, that as the temporalities: themselves are by the alteration of times become worth 4. or 5. happily 10. times so much as they were when such stipends and endowments were allotted out of them; so they should now increase the same accordingly, in such measure (at least) that a man might be able to live thereby now, as he might have done at that time by such allowance: and fit, in very conscience, That he that takes all the pains, should have, if not all, nor one half, yet at least a fourth or a fifth part of the profit. But men have so learned S. Paul's lesson backward (that is, not Godliness is great gain, 1. Tim. 6. 6. but gain is godliness) that nothing contrary thereunto soundeth well in their ears.  
2. For our present days, what do men account now to be competent? Be there not many that think twenty pounds a year enough? The ordinary reckoning and practice is forty. Some few there be, that are so liberally minded toward the ministers, that they could wish, they had an 100 marks, or an hundred pounds a piece: and that were abundantly enough (if they be not deceived) for any minister. So that in all their opinions that talk of a competency, and would be the carvers thereof, if ministers will maintain the general, & laymen may determine the particular; from 10. or 20. pound. to an 100 pound. is competent maintenance for any minister. But what competency there is in these rates I leave to others to judge: this only added, That for mine own part, I think of them all caeteris Paribus, as once Demosthenes did of the counsels of certain Orators in his days which he resembleth to the diets of sick men, 
Demosth. in Philip.  which neither give a man life, nor suffer him to die. And, for the opinion itself, of this supposed competency, the more I do consider thereof, & of the evils and inconveniences and mischiefs that it must needs bring with it (quite contrary to the nature of truth, whose property is, the more it is eyed, the fairer to appear, & further to allure) the more am I drawn to dislike and reject it.  
Leaving it therefore, Let us come to the other opinion, viz. theirs which hold That by God's ordinance, & Law yet in force, the minister ought to have the Tithes for his maintenance. Which point I shall with the more alacrity & facility entreat of, because divers even of those that deny Tithes to be de iure Divino, God's ordinance for the ministers of the Gospel, do yet grant and affirm, 
Willet in Synop. cont. 5. qu. 6 err. 79.  That to the end the minister may have a competent maintenance, this is indeed, The most safe, indifferent, and surest way to raise such a maintenance: yea, so excellent and good a way, as none better can come in place thereof.  
A thing may be said to be de iure Divino, 2. manner of ways: that is, either after a sort, because it is grounded upon God's Law; or else absolutely, because it is directly commanded by the Law of God. According to the former sense there be that easily grant, Tithes be de iure Divino: & that (using their own words) in 2. respects. First, in respect of the equity of the law in paying of Tithes▪ which is this, That the minister ought to live of the people, and to have sufficient and competent maintenance by them. Which equity and substance of the Law, being moral, ought always to continue, being grounded upon the Law of Nature, Thou shalt not mousle the mouth of the ox that treadeth out the corn. Secondly, in as much as the laws of the land and of the Church (Princes laws) do confirm this ancient and excellent constitution of Tithes, we are bound iure Divino, to obey such laws, being agreeable to the word of God; which commandeth obedience to our magistrates in all lawful ordinance. To these we may add a third respect: and that is, The obligation wherewith the Church of Christ hath long since bound herself to the payment of the Tithes; 
Hooker Eccl. pol. lib. 5. § 79.  having for many ages past, consecrated them unto God. Whereby it cometh to pass, That howsoever at the first, Tithes might probably have seemed men's own, and men have had some colour to use them as they saw good: yet now, being made Gods by dedication, being given up and yielded unto him for the service of the Church, they are become his proper inheritance; And therefore can not now, without open injury to God, and his Church▪ without transgression of his Law, be alienated from God, taken from his Church, and put again to common use. He (I say) having thus long time been in such sort invested with the possession of them, it is now altogether vain and superfluous, to inquire weather they be a matter of divine right? Thus Quodammodò after a sort, in this sense, and in these respects, the point controverted is granted. But because this concession doth not satisfy the question itself, let us examine the other sense also.  
Now searching the scriptures for this matter, Gen. 14. & 28. we shall find that Tithes were paid by holy and godly men, as by Abraham and jacob, before ever there was any law written, in the time of Nature. Whence we may not obscurely gather I think, That, to pay the Tenth, is a part of the moral law; a duty which God from the beginning required of man as His sacred Right. For those holy Patriarches, no doubt, did nothing in that point, but what it was all men's duty to perform▪ and are set forth as examples and Precedents, in whom we are to see what other godly men of those ancient ages and former times did accustom.  
And herein I am the more confirmed, for that in profane histories I do find, That the very heathen of those elder years, the time of Nature, used almost every where to pay the very same portion, The tenth, unto their imagined Gods. Some to jupiter, as the Persians; some to Hercules, or Apollo, as the Romans and Grecians: the Sabees and Aethiopians, to the sundry gods which their countries worshipped: And in a word, as Festus an ancient Storie-writer doth report, generally, decimam quaeque veteres dijs suis offerebant, All nations of former times offered to their gods the tenth. For how could it be, that all people, even those that knew not the true God, yet should herein consent with the true worshippers? but that either by the light of nature, or by ancient tradition received even from Noah and other patriarchs, they had learned, that The tenth was God's part.  
If any will object, that the heathen did it by instigation of their gods, devils indeed: [for, such a thing doth a certain Chronographer of those times relate, 
Diod. Sicul. Bibl. lib. 5. cap. 2.  as opening the reason how that custom Vovere decimam Herculi, To vow and pay the tenth to Hercules, took his beginning; saying, that Hercules (a devil appearing in such a likeness) being on a time friendly entertained by Potitius and Pinarius, promised a happy life and increase of wealth, to all such as should offer to him the tenth of all their goods.] This is so far from overthrowing that which I infer, that it helps not a little to the proof thereof. For why else should it be, 
Why the devil desired to have the tenth.  that the devil should claim precisely that part, but because being an enemy to God, and desirous, as envious of his honour, and as the Ape and imitator of God, to transfer unto himself Gods worship, and to rob him of his glory and due every way; as in sacrifices and oblations, so in tenths likewise, he did assume and vindicate this part of God's worship: as if not God, but he had been the maker and owner of the world, and giver of prosperity and riches unto men upon earth.  
The story of Jacob's payment of tithes carrieth a greater show of repugnancy, because it reporteth that he paid them upon a vow. Gen. 28. 20. saying; If God will be with me in this journey which I go, and will give me bread to eat, and clothes to put on, so that I come again unto my father's house in peace, then shall the Lord be my God, and this stone (which I have now set up as a pillar) shall be God's house; and of all that thou (O God) shalt give me, I will give the tenth unto thee. Whereupon it is objected by some, that jacob paid them not as a moral duty, but as a vow.  
But that is easily answered. First, that jacob had a respect to the covenant made with Abraham; namely, I will be thy God and of thy seed, Gen. 17. 7. By virtue of which, he was bound to show himself thankful as God's servant by outward service, whereof tithes were a part: and secondly, seeing it is manifest by manifold examples & practise of godly men, that it is no new thing nor unusual with the godly, by vowing to bind themselves to do that which by the law of God and former duty they are bound to perform (so to stir up their own slackness, and enkindle their zeal to necessary obedience) what letteth but that we may conceive the like of jacob in this case? He knew it (no doubt) to be his duty, to pay to God the tenth: yet partly to stir up his own care and zeal; partly to testify more apparently his thankful heart, which even before blessings received, bethought itself what to render to the Lord for the same, received: partly, as abhorring and disclaiming the profaneness of the world, which (likely) even than began every where to cast away the fear of the almighty, and to detain to themselves as their own, God's part of their riches; he bindeth himself by special vow, to perform that which he knew to be, though he vowed it not, his duty to do. That I strain not his words from his meaning; he himself, by his former words, being also a part of his vow, doth bear me witness. For, if you note the words well, he voweth three several things. First, that the Lord shall be his God; that is, That he would worship and serve none other God. And it is out of all doubt (saith a very judicious interpreter) that therein he comprehended the sum of (his) piety and religion. Secondly, that that stone shall be God's house; that is, that there where he had pitched the stone, he would (as in God's Tabernacle) serve God, build an altar, and offer sacrifices, etc. as Cap. 35. 1. & 7. verse. Thirdly, that of all that God should give him, he would give the tenth to God; as the proper maintenance that belonged to the house of God, for the sustenance of the priests that should attend on the altar. Here no man I suppose will say, but that it was Jacob's duty, even without a vow, to serve and worship God only, to offer to him Sacrifices, etc. Yet doth he by vow promise to perform it. And therefore as because he vows those duties, it follows not, else he was not bound to have done them: so neither doth it follow, because he vowed tithes, therefore to pay them, was (else) no par●e of his duty. It is more probable a great deal, that being a most religious and wise man, knowing that God delights not in rash and unlawful vows, and knowing the payment of Tithes to be acceptable unto God; upon mature deliberation resolveth, to the end his vow might please God, that should be a part thereof.  
Thus notwithstanding any thing that can be objected, it appeareth by payment thereof before the Law, that to pay the tenth, is a part of the moral law, derived from the very law of Nature. Whence it followeth, That such payment is in force still: for the moral law is perpetual, as a duty taught unto man from the beginning, to continue to the end, so long as there remaineth a man upon the earth. Which standing firm, this also must stand for firm, That such Tenth is now due to the ministers of the Gospel, because they are to us as God's Substitutes, as were the priests then. And therefore as one saith of Abraham paying Tithes; What Abraham owed unto God, he paid it unto Melchizedec, as unto God himself: So, what people owe unto God (viz. Decimam) they ought to pay unto the ministers of the Gospel, as unto God himself.  
To say it is a moral precept, To maintain the minister, or to give God some part of our goods, is but a weak evasion; forsomuch as it evidently appeareth, that the tenth, and not any other, or any uncertain part hath been from the beginning paid unto God, received by his Substitutes, & accounted God's part: and that God himself so soon as he maketh claim to his right, and once nominateth what it is, claimeth and calleth it by the name of the Tenth, as Leuit. 27. 30. Numb. 18. 20. saying, The Tenth is mine.  
2. From the time of Nature, if we come to the time of the Law; all do know, That from Moses till Christ, the tenth of all things was accounted God's part, & that the Lord made challenge thereunto as to his own proper right and peculiar portion. The Tenth of the land is mine. All tithes are holy unto the Lord, and I have given the Tithes unto Levi and his seed. And hereupon it is, that he saith, that He is their inheritance: and that Malac. 3. 10. he doth charge the people, that in withholding their Tithes and offerings they had robbed him, etc.  
In these speeches and their like, we must note two things: First the Lords right unto Tithes. He claimeth that part and none other: not an viij. or xv. or a xx. but the tenth precisely; as his own proper inheritance. The tenth (saith he, is mine.  
True it is, that all we have in a sense is the Lords, because All things are of him. 1. Chronicles 29. 14. And in that sense it is said Psalms 24. 1, The earth is the Lords and all that is therein, the round world and they that dwell in it: & Ps. 50. 10. All beasts of the forest are mine, and so are the cattle upon a thousand hills. And saith our Apostle, what hast thou O man what ever thou be, and whatsoever thou have, which thou hast not received? But in this case God doth clamme the tenth to be his in a more peculiar sense and sort; and that is not jure Creationis, because he hath made all: nor jure Potestatis, because he hath the disposing of all; for in these senses the other nine parts are also the Lords: but jure Proprietatis sive Reseruationis, in respect of the very propriety thereof, or by way of reservation; because having given all the rest unto the sons of men, he hath reserved unto himself, to bestow where he will, the tenth, as his own immediate right and portion, even in a like manner as a Lord passing away his land to a tenant, reserveth yet for his own use, a certain rent out of it.  
The notice and consideration whereof no doubt moved some very learned and judicious expositors, to entitle tithes by the name of a sacred and holy rent or tribute, as it were insinuating thereby, that as the land of Egypt (Gen. 47.) being sold into the hands of Pharaoh, there was reserved unto Pharaoh, the first part of the increase thereof, as a rent or annuity thereof, and the people allowed to take the other four parts for the seed and for their labour, and for provision for them and theirs: So the whole earth being Gods, and he giving it to the sons of men, he hath notwithstanding for a token and acknowledgement of his sovereignty, reserved unto himself, as a rent and sacred tribute for the whole, the tenth of all.  
The other thing I note out of the words, is the bestowing of tithes. Tithes (saith God) are●●ine. But to what use? I have given them (saith he) unto the Sons of Levi for an inheritance. And why to Levi & his sons? for the service which they serve me in the tabernacle, Num. 18. 1. And this teacheth us, that in Israel so long as Levi served at the altar, and waited in the Tabernacle, so long he had right to Tithes. How right? Not Proprio iure, not by his own proper right, but in the Lord's behalf, and by way of assignation from the Lord, who had (to speak after our fashion) passed them over unto Levi and his heirs so long as their service did continue. These things being observed, that is, first, the Lords right unto Tithes, which cannot but be perpetual; then his assignation of Tithes to Levi, which was but temporary; and herewithal that the ministers of the Gospel are to God now in the steed of Levi, & do minister unto him, not in the same but a more excellent form; we may with great, and I think undeniable probability gather, that forsomuch as the Lords right unto the tenth holdeth still, he hath Le●its to serve him still, his temple and service to be attended still; that still they ought to receive that right on the Lord's behalf, which have succeeded in the steed of those that received it heretofore.  
To say, that the law of tithes ceased when Levies service ended, is an argument of no force. First, because they were assigned not so much for the persons sake as for the office, the Service of God: which continuing though in another form, doth necessarily require the continuance of the maintenance, unless a better come in place, which is already granted cannot be. Secondly, because the right and so the law of Tithes took not his beginning at Levi (for the payment of Tithes was not then first instituted, but assigned only to whom for that time, and in that land, they should be paid) It is therefore improbable, that the payment of tithes should end with Levies service, which took not beginning thereat; but were Gods, and belonged to the priests of God, when as yet Levi had not the office: but reason & equity doth rather yield, that as the priests of God in time of nature, had them before Levi, and the law: So the Ministers of the Gospel should have them now after the law, & since Levies time.  
Farther, we are to consider, that the assignation of tithes made to Levi pertained only to them that were under the law. Then, that those nations which lived without the law (written) could be no less bound to the payment of tithes even in time of the law from Moses till Christ, than they were before the law from Adam till Moses: whereupon it must follow undeniably, that howsoever the heathen failed in this as in all other parts of God's service, yet God's right (for right according to our English proverb, never rots) continued among them still: and therefore if there had been among them any godly worshippers, & priests of God, they both would and ought to have paid tithes to those priests of the high God, & not to the sons of Levi; as Abraham, jacob, and other godly men of their and former times, did pay the same to the priests that were in their days. If all this be true, and what thereof can be denied I see not; then forasmuch as the preaching of the Gospel, is but a revoking of them back into the right way, that were gone astray, and a restitution of the true worship of the only true God over all the world; what letteth that the ministers of the Gospel should not now have restored unto them also, what by continual right belonged to the priests of God wheresoever the law reigned not from Adam unto Christ? So that whether we consider of the ministers of the Gospel as successors in office (for the substance is still one) either to the seed of Levi under the law, or the priests of God without the law, it will be hard to show why they should not succeed them both in maintenance aswell as in service.  
Besides this, whereas there are in tithes two things to be considered, that is, the Institution and Assignation, God's proper and immediate right, and man's mediate and subordinate possession, the one respecting God himself as Lord of all, the other man, God's ministers for the time being: can any man show, nay will any Divine say, that God hath no longer any proper right & interest unto the temporal goods of men on earth, but hath remitted unto man that holy rent, that sacred tribute, which once, before the law, and in the law, in sign, and for an acknowledgement of his universal Sovereignty, he imposed upon the wolrd? If that may not be affirmed, for all Divines I think hold the contrary: what is or can be that Sacr. vectigal, if it be not Tithes? Who can show us any other? 2. or must we imagine, whereas in true wisdom and good policy, all kings and princes of the world, all landlords, and proprietaries of the earth, do impose upon their subjects and tenants, their tributes, customs, rents, etc. Certain, whereby the one may know still from time to time, what to demand, the other what to pay; that God the fountain of all wisdom and author of all good policy, & order, and not of confusion, permitteth men now in time of the Gospel (as seeing the tenth to be gra●amen Ecclesiae, a burden too heavy for hi● church, an exaction too hard and great for the world now to bear, and therefore repenting him of that course which for more than 4000 years he had approved and continued to honour him with their goods in what proportion and quantity they lust, to pay for tribute to him what they will? whereby neither he that pays it, nor he that on God's behalf requires it, may be able to say, This is it: I assure you, it soundeth not in mine ears. And therefore until the institution and right of tithes to God, aswell as the assignation of them to Levi, be proved to be void and at an end, I see no sufficient reason to yield, either that men ought not to pay them, or ministers to require and receive them as God's part stil.  
3 From the time of the Law, let us come to the time of the Gospel, and so from the old Testament (for proofs) unto the new: & therein for order's sake, first, unto our text itself. Where if we demand of the Apostle, how much the minister must have of his hearer, true it is, he doth not say expressly the tenth of all his goods, but a part. Make him (saith he) partaker of all his goods. But if we may conjecture what, or how great a part he should mean, forasmuch as we are assured that Saint Paul knew well, that the priests of God before the law, and the levites likewise in time of the law, had always the tenth part, and that in the whole scripture there is no certain part but that, named to be the Lords, or approved and assigned by name to any that served in the work of the Lord: what part may we imagine that he meant, but that which he & all the learned, yea learned & unlearned knew, had even from the beginning of the world been counted the Lords part, & the priest's portion? And it is more probable, that therefore in the new Testament, that point is not so directly handled as it was in the old, because by the old, it was already very manifest; then that the mention thereof was omitted, because it was to grow out of use. For the alteration needed a special declaration, which the continuance needed not. And therefore in my opinion the Apostle must be understood to speak of the tenth part, and not of any other, new, and never yet in use. As if he should say: Let the hearer make his teacher partaker with him of all his goods, according to the ordinance of God, in such manner and measure, as from the beginning it is not unknown that the servants of God have ever been accustomed to receive. As in a like sense, speaking of a thing already known we say, Let such one have his due: and in the Gospel, Math. 20. The Lord of the vineyard having first agreed with all the labourers for a penny a day, ver. 2. when Even was come saith unto his Steward, Call the labourers and give them their hire. And it is the more probable, because he doth require expressly (as I have already taught) that this part be paid in specie in its kind, and out of all such goods as a man hath, by due proportion, which was and is the true and ancient payment of the tenth. For speaking plainly of the manner how this part should by paid, he might thereby easily be conceived what he meant concerning the measure. How probable it may seem to others I cannot tell: but this I know, That these considerations have seemed to some & those very good Divines (though contrary minded) so weighty, that they have thereupon yielded thus far, That if any place in all the new Testament do make for Tithes, it is specially this.  
If the Apostle be obscure in this place by reason of the brevity of his writing, let us see whether he be not more plain in some other where he is more large. Turn we back therefore to 1. Cor. 9 where, upon another occasion he doth insist upon this doctrine of the ministers maintenance. There ver. 13. taking an argument a simili, from them that ministered in the temple about holy things, and waited at the altar, how doth he conclude? Ita etiam Dominus constituit, etc. So also, hath the Lord ordained, that they which do preach the Gospel should live of the Gospel. Here it seemeth unto me, the Apostle plainly teacheth, That the same measure and the same manner of maintenance, which they had that once served in the temple, and attended at the altar, is now allowed & assigned to them that serve in the Church and preach the Gospel. They were maintained in very liberal & competent sort, so must these. Their maintenance was sealed & certain, not voluntary, so must these. They were maintained by tithes & oblations, so must these. Their portion was of holy things, that is of God's part, of things consecrated to God, so must the portion of these be. Neither is it a matter of equity only, that it were fit thus it should be, or a human constitution, supposing it were best so to be: but ita Dominus constituit, or as others read, mandavit, it is the constitution, ordinance or commandment of the Lord, that this aught to be. The Lord, who hath a peculiar right to a certain part of every man's goods, hath thus appointed. As once God assigned over his tithes & other duties to the seed of Levi, because he had separated them to serve in his Tabernacle: so now their service being ended, & he having substitute in their rooms for the work of the Gospel, not some certain families of the earth, but Pastors and Teachers, whom it pleaseth him to call; To these, to the end they may live by their ministery as the former did by theirs, & be encouraged to the work they have in hand, hath be assigned over that which the former had, viz. his Tithes and Offerings. In a word, the Apostle speaking of a kind of maintenance that is of God's ordinance & not man's, established by the Lord, not devised by man, allotted the preachers of the Gospel to live upon, & such a one as they had that ministered in the temple, and served at the altar; let such as be contrary minded prove unto us, That their maintenance was not tithes: and then, & never tell then will we yield, nor shall they be able to prove, That ours ought to be, not Tithes, but some other thing. For it is evident by this place of the Apostle, That such as theirs was, ours must be.  
From this place of the Apostle, let us proceed to another, & that is, Heb. 7. where he maketh mention very often of Abrah. his paying tithes to Melch: which though he do to another end, yet by those his words, being about another matter, he showeth withal, That Tithes pertain unto the ministery of the Gospel as once they did to that of the temple. First of all it is evident by the Apostles words, that Melchizedec was a figure of Christ: whence it follows that Christ in the person of Melchizedec received tithes of Abraham, & that they are due no less to his priesthood, then to that of Melch. But if Christ had right to tithes before the law, hath he not the same right also since the law, in the time of the Gospel? For his priesthood being perpetual, so must his right be too. Farther, if we consider of Melch. in his own person, that is, not as a figure of Christ, but as the priest of God; if Melch. had right to receive them in the behalf of God, whose priest he was, how much more Christ, who is a priest for ever after the same order that Melchizedec was?  
Touching Abraham, we may consider of him, either as a private man, or as a Patriarch. As a private person in paying tithes, what other thing did he, but what was every godly man's duty to do? which (saith a certain learned writer) is so reported, that thereby it may sufficiently appear, that it was a custom or ordinary thing among the godly of those times. And who can show us, that the godly are freed from that duty since the law, which they owed to God before? Or, that God which accepted Tithes, as his sacred Right then, hath rejected it now? As a Patriarch, and father of the faithful, if we consider him; doth not he the father, by performing that duty, show in what steps his children ought to walk, whose offspring we are, not according to the flesh, but by that which is the surer side, by faith?  
But what is all this to us, that be ministers of the Gospel? very much every way. For seeing we are in Christ's steed, 1. Cor. 5. 20. & he that receiveth us receiveth Christ, Math. 10. 40; as Melch. being Dei subrogatus, God's deputy, lawfully received at Abraham's hand what was due to God: so we on Christ's behalf do as lawfully claim & receive of the hand of Christians what is Christ's right. Which thing is not improbable that our Apostle respected, when 1. Cor. 9 the place before alleged, he saith, The Lord hath so ordained: as it were giving us thereby to understand, That such maintenance as the levites received in the Law as God's right, for their service at the altar: such aught the ministers of the Gospel receive now in Christ's behalf for their service to him in the work of the Gospel: because as God assigned it unto his levites then, so hath Christ (who in the new Testament, by that title of Lord, is commonly distinguished from God the father) unto his ministers now. And as Abrah. the father of the faithful was then to pay the tenth to the priests of God, as to God himself: so all the faithful now, are to pay them to the ministers of jesus Christ, as to Christ himself.  
Now that I have showed warrant and proof for this point out of scripture, I will adjoin also the testimony and judgement of the learned and ancient fathers and others of the Church: who wheresoever they speak any thing of tithes, so speak thereof, as generally in their times acknowledged to be of divine institution; no man for well nigh a 1000 years (the depth of all corruption and blindness) after Christ gainsaying them. This I do●, aswell to confirm more fully that I have avouched, as also to take away all pretext from such as shall through ignorance imagine this to be but mine own private opinion. They shall perceive that I teach none other thing in this matter, than the ancients for many ages past have done.  
S. Origen lived within 200. years after Christ, 
Origen.  not above 90. years after the death of S. john the Apostle of the Lord. He writing upon the book of numbers, Hom. 11. and speaking of the Law of Tithes saith plainly, Hanc ego legem. This Law (of Tithes) as also some other, I (saith he) do think necessary to be observed still, according to the letter. And in the same place reproving the people of his time for not paying tithes, he hath these words, Quomodo abundat Iusti●●a nostra? that is, how doth our righteousness exceed the righteousness of the scribes, & of the pharisees, if they dare not taste of the fruits of their ground, before that they bring forth the first fruits to the priests & the tithes be separated for the levites? and I doing none of these things, do so abuse the fruits of the earth; that the priest knows them not, the Levit is ignorant of them, and them the divine altar feels not? Again in the same place; Non videtur huiusmodi anima habere memoriam Dei, that is, That person seems not to remember God, not to think, nor believe that it is God that hath given him the increase which he hath received, which he so layeth up as if God had no part in them. For if he thought them to be given him of God, he would know also, by rewarding the ministers of the Church, to honour God, with his own gifts & rewards. And a little after, Indecens & magnum existimo, & impium ut is qui Deum colit, etc. I hold it to be a thing undecent (saith he) unworthy and impious, that he which worshippeth God, and comes into the Church, who knows that the priests and ministers do wait at the altar, and serve either in the word of God, or ministery of the Church, should not of the fruits of the earth, which God (causing his sun to shine, and sending rain in due season) doth give, offer some part to the priests. And where our Saviour saith, Math. 2●. 23. speaking of Tithes, These aught ye to have done, and yet not leave the other vadon●, that he expoundeth to be a moral precept no less for the use of Christians then of the jews: and so accounteth that by these words our Saviour gave his approbation for payment, of Tithes in time of the Gospel. So his judgement is this, that the law of tithes, is still in force even according to the letter: that Christ approveth the payment of them: that our righteousness doth not exceed the righteousness of the Scribes and pharisees, if we pay them not: that that person forgets his duty to God with omitteth it: that it is a thing in a Christian, undecent, unworthy & impious not to give to the ministers of the Church a part of those fruits and increase which God hath given him, etc.  
Not many years after Origen, lived S. Cyprian. He, epist. 66. reproving one Geminius Faustinus a minister, for intermeddling in secular affairs, 
Cyprian.  saith, That Ministers have nothing to do with secular affairs: but as the levites had no other business but to attend the altar, so the Lord had provided for ministers, that they might not be drawn by worldly occasions from their holy business, but might live honourably maintained with their brethren, as they who received tithes of the increase of the earth. He saith that the Lord had provided such maintenance for his ministers, alluding (it may seem) to the place of the Apostle 1. Cor. 9 where he saith So hath the Lord ordained, etc. So, that is, as the levites and priests, ministering in the temple and waiting at the altar, lived of the same.  
Three hundred years and more after Christ his time lived S. Hierome. 
Hierome.  He writing upon the Prophet Malac. cap. 3. where mention is made of Tithes saith, What we have said of Tithes, which once were given by the people to the priests and levites; understand to hold in the people of the Church that now is. And a little after, The people of the Church (of Christ) are commanded to give tithes. For the farther proof whereof he allegeth S. Paul, 1. Tim. 5. 17. The elders that rule well are worthy double honour; expounding the word Honour there to signify maintenance, and maintenance to be Tithes.  
In the same age though somewhat later, 
Ambrose.  flourished S. Ambrose. In a Sermon de Quadragesima, he hath these words. Quicunque recognoverit in se, etc. whosoever shall call to mind that he hath not faithfully paid his tithe, let him now amend that wherein he hath failed. What it is to pay faithfully? but that he bring at no time, neither less, nor the worse sort of his grain, or of his wine, or of the fruits of his trees, or of his cattle, or of his garden, etc.  
near about the year of grace 400. lived S. chrysostom: who writing upon, Matthew, Homil. 41. saith directly, justitiam, Misericordiam, & fidem. justice, mercy and faith hath God commanded for his own glory, but tithes for the maintenance of his ministers. And Hom. 18. teaching the husbandman how he may be a worthy Christian & do good works though he build no Churches, he saith: Quasi ducta uxore velsponsa, & c. ●n English; As toward thy wife whom thou hast married, or thy virgin whom thou hast endowed, so be thou affected toward the Church. Assure it a dower: so shall the reward, (or as some read praedium the possession) of blessing be multiplied upon thee. For what good will there not come thereof? Is it a small matter I pray thee that thy vinepresse be blessed? is it little that God of all thine increase doth first receive his part, the tenth? This furthereth much the peace or prosperity of the husbandman. In all which words he doth only teach, That men ought to pay tithes, affirming it to be God's ordinance, & calling them Gods part; but withal giveth these reasons why, viz. 1. because so the minister is to be maintained, and it is the means to have a plentiful blessing upon the rest.  
I come now unto S. Augustine, 
August. An. 420.  who so succeeded the former in time, that when some of them were very aged, he but began to write. He hath written of this matter more than any of the rest. There is extant one whole sermon of his de Decimis, touching Tithes, besides many sentences thereof in other places of his works, of which I will recite some. Tom. 10. Hom. 48, He hath these words: Reddite dictum est Caesari, etc. It hath been said, Give to Caesar those things that are Caesar's, & to God the things that are Gods. Our fore-elders therefore abounded in all kind of wealth, because they gave to God his tenth, and paid to Caesar his tribute. But now because devotion to God is gone, the oppression of the court is come upon us. We have refused to lay out to God his tenth part, now therefore the whole is taken from us. The Chequer hath that, which Christ hath not.  
Again writing upon the 146. Psalm. he hath these. Exime partem reddituum tuorum, that is, Lay out a part of thy revenues or increase. Wilt thou lay out the tenth? lay out the tenth then: though this be but little. For it is said thath the pharisees gave the tenth also. And what saith the Lord? Except your righteousness exceed the righteousness of the scribes, and of the pharisees, ye shall not enter into the kingdom of heaven: and he whose righteousness thine ought to exceed, giveth the tenth▪ but thou givest scant the tenth of the tenth. Likewise Ser. de temp. Serm. 219. de Decimis. Deus qui dignatus est, etc. God (saith he) which hath vouchsafed to give us all that we have, vouchsafeth to receive again the tenth thereof, yet so as shall be profitable not for himself, but for ourselves. And a little after, reproving them that made no care to pay their tithes, he expostulateth with them in this sort. Audi indevota mortalitas; etc. which is. Hear O thou mortal wight without devotion. Knowest thou that whatsoever thou hast is Gods? & wilt thou not give to God the maker of all things any part of his own? The Lord hath no need of thy goods. God craveth not reward but an hon: he requireth none of thine but his own. He vouchsafeth to demand the first fruits & tenths of that thou hast from him, and dost thou covetously deny him? what wouldst thou do if reserving the 9 parts to himself, he had left thee only the tenth? Hitherto out of S. Aug. Out of all which his words we may note these specialties; That he counteth the tenth to be Gods, as tribute to be Caesars: calleth it God's part: saith that God receiving it, receiveth but his own: that long before his time tithes were paid: and expoundeth and applieth the scripture for it; as before him, Origen and others had done: and affirmeth that the paying of them is the means of plenty and blessing from God, as the withholding of them the cause of scarcity & oppression among men, etc.  
Long after S. Aug. viz. about Anno 600. lived S. Gregory. 
Gregory.  He Hom. 16. upon the evangels hath these words, Suut offer in league, etc. that is. As ye are commanded in the Law (dear brethren) to offer unto God the tenth of your goods, so strive to offer also the tenth of your days. Wherein expressly he applieth the precept of tithes written in the law unto Christians, so teaching, or rahter taking it as a truth without question & controversy, That Christians are commanded by God's Law to pay Tithes.  
To whom agreeth Beda, 
Beda.  that lived about an hundred years after him: who in a treatise that he entituleth Scintillae insisteth upon the point, and proveth by scripture and by fathers, Tithes to be due, inferring out of S. August. among the rest this sentence. Tithes are required of duty: and them who that will not pay, doth invade goods that are not his own, as much to say as he is an oppressor or extortioner.  
Of the same mind is Caesar Arelatensis, 
Caesar Arela.  saying; Tithes be no private man's, no lay man's goods, but the Churches right.  
To all these, as it were a Summist of them all, I will adjoin Strabo a story writer, 
Strabo.  who lib. de reb. Eccl. cap. 87. maketh this collection; Decimas Deo & Sacerdotibus, etc.: which is to say; That Tithes ought to be given to God and his ministers, Abraham by his facts, and jacob by his vows do insinuate: besides the Law (of God) hath so appointed, and all the holy Doctors (of the Church) do consent and testify.  
From particular men let us come to general counsels: so shall we see not only what some, yet of the best, but what all the learned of former ages thought of this matter; consenting as it were uno ore, as upon a truth undeniable, that Tithes ever were, & still are due, De iure Divino.  
Anno Dom. 580. 
Concil. Matisc.  was held Concil. Matisconens. the second. In the 6. Canon whereof, it was thus decreed; Leges Divinae Sacerdotib. & ministris Ecclesiarum consulentes, etc. Which in English is to this effect: The Laws of God providing for the priests & ministers of Churches, have commanded all people, that, as their inheritance, they should pay them in the holy places the Tenths of their increase; that so being entangled with no worldly labours, they may be at leisure to attend their spiritual ministries. Which laws all Christendom have for many ages past, kept inviolably: whereupon we do ordain & constitute that all people do bring in their Tithes Ecclesiastical accordingly. And if any shall contumaciously break our decrees, let him be excommunicated.  
near about an hundred years before this council, was held the first council of orleans, which affirmeth also the same.  
In the time of Charlemaigne, 
Duriens. Synodus.  Anno 779. followed Duriens. Synodus: wherein Cap. 10. it was decreed, That Tithes should be paid, and that they which refused so to do should he compelled thereunto; not only by the excommunications of the Church but also by the officers of the commonwealth.  
About 30. years then next ensuing, viz. Anno 813. was held Synod. Moguntina. 
Synod. Mogunt.  In the which they thus determine; Admonemus vel praecipimus, ut decimae de omnib. dari non negligantur, etc. We admonish or command (saith this counsel) that Tithes of all things being due by God's law, be not neglected to be paid, because God himself hath appointed them unto himself to be paid. For it is to be feared (mark their reason) lest whosoever with draweth from God his due, happily God, for that his sin do take from him his necessaries.  
Concil. Rothomag. 
Concil. Rothomag.  is thus cited by Gratian. Caus. 16. q. 1. Omnes decimaeterrae, sive de frugib. sive de pomis arborum, domini sunt, etc. All the tenth of the earth, whether it be of fruits of the ground, or of the trees, are the Lords, and they are sanctified unto him▪ Sheep, Bullocks, Goats, and whatsoever passeth under the rod, every tenth thereof shall be accounted holy unto the Lord.  
Concil. Tribur. cap. 
Concil. Tribur.  13. saith thus, Quid si diceret dominus, Nempe meus es homo, mea est terra quam colis, measeminaquae spargis, mea animaliaquae ●●ginas, meus est solis ardour, etc. that is, What if the Lord should say, Truly thou O man thyself art mine: mine is the earth which thou tillest: mine is the seed which thou sowest, mine are the cattle which thou feedest: mine is the heat of the sun, etc. And whereas all being mine, thou which lendest me but thy hand, deservedst but only the tenth part, yet do I allow thee nine parts. Give me therefore my tenth. If thou wilt not give me my tenth, I will take away thy nine: If thou give me my tenth, I will multiply thy nine. If any therefore do make a question, why Tithes are paid? Let him know, that therefore they are to be given (Two notable reasons) First, that God by such devotion being pacified, may more abundantly give us necessaries: & secondly, that the ministers of the Church being thereby relieved, may be the more free to the fulfilling of their spiritual exercises.  
And in the decrees (the Canon law of all Christendom) Extra de decimis, cap. 14. Parochiano, these words are read; Forsomuch as Tithes have their institution not from man but from the Lord himself, they may be required, as a due debt.  
Time will not permit me to recite all: divers other ancient counsels have determined the same things. These cited, being the common voice and full assent of all the learned of the first and best times, do plainly and abundantly testify That Tithes are still due by God's law, holy to the Lord, his due ordained by God, etc. They do not challenge them at all, as due by the rule of equity, much less by positive law and constitution of princes, but by God's ordinance. True it is, that the laws imperial, the laws of several nations and kingdoms, do maintain and approve tithes: but we must understand it thus (and so no doubt in ancient times the lawmakers themselves intended) as confirming and restoring to the Church, that which they had learned by the general and uncontroulled doctrine of their own and former ages, to be the Churches in right, as did the godly kings and rulers in Israel, Ezechias, josias, Nehemias', etc. which restored to the levites their appointed portions, and brought again to the house of God the tithes, first fruits, offerings, etc. which in corrupt times had been withdrawn. This is manifest enough by that already alleged out of the Fathers. For thereby, it may appear, that tithes were claimed and paid to the Church, before there were any Christian Magistrates to confirm them by law. For Constantine surnamed the great, who was Emperor about the year 300. was long after Origen and Cyprian; and yet he (as faith Hermannus Gigas) was the first that ever we read of, to have made any law, that tithes of all things should be paid to all Churches. Four hundred years at least after whose time (as Krantius in Metropoli sua lib. 1. cap. 8. 
Krantius.  doth note) it was that Charles the great did also remit to Christians their tributes, and in steed of of them assigned tithes unto Churches & bishops. And it is yet more apparent by that which antiquity recordeth of Dionysius 
Dionysius.  that was Bishop of Rome before the days of Constantine almost an hundred years, how that he made division of parishes, assigning several Churches to several ministers, and assigned tithes & lands accordingly unto them all. Add to these the testimony of S. Augustine before mentioned, Maiores nostrl, etc. For he, living not above an 100 years after Constantine's reign, saith yet that their fore-elders used to pay tithes; giving us thereby to understand that that custom had been ancient, even before any princes were Christian, to make laws to that purpose.  
Concerning the present time, if I were alone, having so many of the ancients on my side, I need not fear the cause much. Truth changeth not with times; nor is to be measured by multitude. But God be thanked I am not alone. For howsoever some and those learned men of our Church be contrary minded; the greater Number, I assure myself, do go with me. I do but as a learner, sitting at the feet of so many worthy Gamaliels, subscribe unto their reverend judgements.  
If any inquire what the learned of other Churches think, the testimonies of a few may give us a probability of the rest. junius saith thus; 
Iu●ius.  Tithes by allawes (that is, by the law of Nature, of Moses, of Christ; and of nations) have for ever been hallowed unto God. R●dulphus Gualther 
Gu●lter.  though he be Calvin's imitator, and as it were Commentator in his Homil. upon Math. cap. 23. dissenting from him in this point, saith plainly, These things (speaking of tithes) ought to be transferred to the Church of the new testament. And a little after; Nec est quod aliquis decimarum legem, etc. That is, neither is it to any purpose for any one to say, that the law of tithes was abolished together with the ceremonies of Moses law. For by what arguments may it ever be proved, that that law of Tithes was ever by God abrogated? Zepperus differs as not in mind, 
Zepperus.  so almost not in words from Gualther; for de leg. lib 4. cap. 10. thus he hath: A● quibus argumentis. etc. And by what arguments shall it be proved that law of tithes to have been by God at any time abrogated? And again. Quemadmodum in quartodecalogi praecepto; Even as in the fourth precept of the decalogue, that which is ceremonial is ceased, the moral part remaining: so at this time, tithes are a part of that stipend, which by the law of God and of nature, is due to the ministers of the Gospel, for their labours in their office.  
Now that we have seen, what God, what the ancient Fathers and reverend counsels, and some of our late, but learned writers have determined upon this point, I trust I may safely without prejudice to the truth, or doubt of error conclude with them, and maintain what I have so oft affirmed, viz. that tithes are still due even by the law of God; The right and ordinary means for maintenance of the minister, & (which is our princicipal question) That very part and quantity which every man out of his goods increase ought to give to that use. Herein If I do err, I will not say as jeremy did, cap. 20. 7. O Lord thou hast deceived me, and I am deceived: but this I may well say; The pillars of the Church have failed under me: the lights of the world have blinded me: the guides of Israel have led me out of the way: the fathers of the people have caused me, desiring to walk in their steps, to wander: with whom, so many, so holy, so learned and so ancient, while I do err, if the old proverb (Cum Platone errare tutissimum) be worthy any respect, I fear and care the less.  
Well: be it that it be most true, that the tenth is God's part and so the ministers, 
Objection.  yet what is that to such as have no lands, no fields, no cattle, no fruits of the earth, & c? What is that to tradesmen, artificers and other like, which live by their employments, by their labour and industry?  
To such an objection I answer thus: 
Answer.  First, Be it thou have no lands, no fields, nor cattle, etc. Yet, if thou dwell upon the face of the earth, 
Small  it is marvel but thou hast part of the earth more or less, 
Tithes.  an orchard or a garden at least. And if thou grant that Tithes ought to be paid of the fruits of the earth, then must thou by thine own confession, pay tithe of thine orchard, and thy garden be it little or great, as doth the husbandman of his field, his meadow, his cattle, etc. If it be a small matter, yet somewhat it is: and where is but little, even a little is worthy the receiving, and it cannot but be sin to withhold it. Mark but our saviours words, Math. 23. And thou shalt see plainly that those minutae decimae small tithes, as the law terms them, are to be paid aswell as the greater. For there he speaking of the pharisees that paid Tithe of their Rue, annis, mint, cummin, and of every other herb, all garden herbs, as every woman can tell, saith expressly, that as they ought to have done weightier matters: So this, though a small thing, they ought not, (as they did not) to leave undone. Which speech of Christ's, as I have already showed, in the judgement of S. Origen contains a precept for Christians now, as well as an approbation of that the pharisees, in that point, did then. And as we do spy day at a little hole, and try how good the tree is, by the taste of one of the fruits: So by this little, trial may be made, and notice taken, how good, or how evil a payer of tithes thou wouldst be, if thou hadst possessions and great store of lands and cattle as the husbandman hath. It is our Sauiour● own rule and therefore currant, Luk. 16. 10. He that is faithful in the least, he is faithful also in much: and he that is unjust in the least, is unjust also in much. If therefore thou have not great and many tithes to pay, yet pay thou thy few and smaller tithes faithfully. As Zachariah and Elizabeth are commended for just, in that they walked in all both precepts and ordinances, that is both greater and smaller observances of the law of the Lord without reproof: so is it the part of a just m●n, to make a conscience of every duty small and great.  
Secondly, be it that thou have no fields, nor lands, nor cattle, and such like, that yield such kind of tithes, yet if thou have other kind of goods, 
Personal tithes.  there is a kind of tithe, mark well what I say, there is a kind of tithe to be paid of those kind of goods that thou hast: as of fish, of fowls, of spoils in war, of money gained by trade, 
S. August.  by art and labour. S. Augustine, as he wrote of this matter de decimis most of any of the Fathers, so is he plainest of all other. Serm. de Temp. Ser. 219. de dec. he saith directly, Quodsi decim●s non habes, etc. But (saith he) if thou have not tithes of the fruits of the earth as the husbandman hath, yet whatsoever means thou hast to live by, it is of God: & of that whereby thou dost live, he demandeth tithes. Pay thou therefore tithes of thy warfare, of thy trade, and of thy handicraft. Thus preached, and wrote, S. Augustine for 12. hundred years ago and therefore it is no new opinion: he goes farther and gives reason why this kind of tithe should be paid as well as the other. Aliud. n. pro terra dependimus, aliud pro usura vitae pensamus: that is, The one kind of tithe we pay for the use of the earth (which we possess) the other for use of our life upon the earth. Pay therefore O thou man, whatsoever thou be, thy tithes; because thou dost possess the earth, and because thou art vouch safed thy life: his proof is; For thus saith the Lord: Every man shall give a redemption of his life: and so shall there not be among them any plague or sickness. The place of scripture he allegeth, is Exod. 36. 12. Whence this father gathers that every man is to pay to god a tribute of his goods such as he lives by.  
S. Ambrose 
S. Ambrose.  writeth to like effect in a Sermon, he hath de quadrages. Q●icunque recognoverit inse quod fideliter non dederit decimam etc. 
The same in Pag. 73.  Whosoever (saith he) shall call to mind that he hath not faithfully paid his tithes, let him now amend that wherein he hath failed. What is it to pay faithfully? but that he offer and bring at no time, neither less, nor the worse sort of his grain, or of his wine, or of the fruits of his trees, or of his garden, or of his trade, or of his very hunting. With these agreeth S. Gregory, saying (as in the decrees he is alleged) Extra de dec. cap. 23. Ex transmissa. Fidelis homo, de omnibus quae licitè potest acquirere, decimas erogare tenetur. ●. Every faithful man is bound to pay tithes of all such goods, as he can lawfully get.  
According hereunto, whereas the first and most ancient laws, as well temporal as Ecclesiastical, run in general terms, Decimae de rebus omnibus: Tithes of all things; the Canonists and other Lawyers as well of former as of later ages willing and endeavouring to explain the same by specialties, have invented, approved & hitherto continued that vulgar & known distinction of Tithes predial and personal. By predial meaning such as arise of the increase of the earth: 
Pet. Rebuff. tract. de dec.  by personal such as arise of goods gotten by labour and industry whether they be gotten (saith a very famous Lawyer) by handicraft, industry, science, warfare, traffic, or any other lawful act. And so do all agree upon the point, That every man is to pay one kind of tithe or other: viz. predial if he be a husbandman, personal if he be and quatenus as he is a tradesman, artificer, etc. Of such goods as a man hath and lives by himself, they determine that God and his Church must still have some or other part. He that is taught, of what vocation and course of life soever he be, must make his teacher partaker with him of all such goods as he hath.  
Reason and equity do consent it should be so. For as in the commonweal, it is but reason that in subsides and other duties to the King, etc. one sort of subject be taxed as well as another: So in the Church for the service of God. It is a weak plea for a tradesman, an artificer, a townsman, a citizen, that is of wealth competent, to say I have no lands, therefore I ought not to be seized to subsidy: it sufficeth that he be found worth thus much in lands or in goods. And as bad and weak a reason it is to say, I have no lands, no corn, nor cattle, therefore I ought to pay no tithe. If thou have other kind of goods, pay of those thou hast. God requires a part of that a man hath; and not of that, he hath not. Give therefore to God, that which is Gods, as well as to Caesar that which is Caesar's.  
2 Further, look upon the use whereunto the tithes are assigned by God and man: what is it but the maintenance of the minister? now have not townsmen use and need of the Gospel? of the ministery? of teachers, as well as husbandmen? Why then is it not reason they yield thereunto the due and appointed maintenance as well as they? Have they other means equivalent? we know of none: the ministers find none. The very law of nature saith The labourer is worthy of his hire, for whomsoever it be that he doth labour. Why should any then look that men should labour for them, gratis. The law of God and man hath appointed this, Tithes to be the hire of the Minister, his wages for his work in the Gospel. Why then should any sort of people deny or withhold it? They that will have spiritual things must render temporal. Otherwise, a man hath no reason to account himself bound to labour for them as his hearers, that will not entertain him as their teacher. They that contrary to the law, which saith Forsake not the Levit, all days of thy life, forsake the minister, & Keeping from him his appointed maintenance, 
Deut. 12.  leave him to seek the bread of his body, where he may; have no wrong done them, 
Hos. 3. 4.  if they be forsaken, and left without Ephod and without Teraphim, to seek for the food of their souls where they will; and are little to be pitied though they wander from sea to sea, & from the north to the east, 
Amos. 8. 12.  running to and fro, to seek the word of God, and yet find it not, because they have brought such famine upon themselves, and reap but such fruits as their own hands have sown. Their own blood be upon their own heads, that will prefer riches before Religion, earth before Heaven, the world before God, & the wealth of their body to the health of their soul.  
From proof let us come to practise: to which purpose if inquiry and search be made, all ages and times will afford us record sufficient, when, where, & by whom such tithes have been paid.  
The first Tithes that ever we read to have been paid, were those that Abraham paid to Melch●zedec. And what kind of tithes were they? If the common translations of the Bible deceive us not, the text of holy Scripture, Heb. 7. 4. telleth us, They were tithes of the spoils, the tenth of the booty taken in battle, that is, Personal tithes.  
2 Concerning the Isralites whether they paid them or no I will not contend. It is as probable, yea, as no. First▪ by the words of the law, which after an enumeration of some particulars useth this general term all the tenth in Israel, Tithes of all things. Num. 18. 21. 2. Chro. 31. 5. Secondly, by their certain and known practice in other things, namely in all kind of offerings & sacrifices to be performed unto the Lord. In those there was no difference among them betwixt one and other, but the one sort were bound to perform them, as well as the other. The law is plain for it, Exod. 12. 49. but specially, Num. 15. 13. All that are borne of the country shall do these things, thus: and one law, and one manner shall serve for both. They that had not beasts of their own for sacrifice, must buy them of others, etc. Now as they were to provide them offerings for the Lord by such goods as they had; likely it is, they were also to pay tithes for the maintenance of the levites and priests of God, of such goods as they had. Thirdly we do read Num. 31, That being returned from battle, the Lord did expressly require, by the name of The Lords tribute, a certain part of the booty, as one of 50. & of 500 one, less indeed a great deal then a tenth, yet bearing proportion to a tenth. And whether it may be accounted a right personal tenth that is diductis expensis, the expenses diducted, let others judge. It doth show us at least thus much: That God would by some part of that which was gotten, be acknowledged to be the giver of the whole, and author of the victory. And that such custom continued in Israel, we may not obscurely gather, 1. Chro. 26. 26. where we read, That of the battles and spoils taken in war David the king & the chief Fathers, the captains over thousands & hundreds, and all the captains of the army, and besides them, Samuel the Seer, Saul that had been King, Abner the son of Ne'er, joab & others, had dedicated (according as the Lord commanded, Nu. 31. say some expositors) such an abundance of treasure, that there were treasurers, men of great name, elected & deputed for keeping thereof.  
Fourthly, The levites themselves, having none inheritance of lands, etc. yet did pay to the priests the tenth of their tenth: & that was accounted unto them, as we read Nu. 18. 27, as the corn of the barn, & abundance of the winepress. If the levites themselves that received tithes of others must & did pay tithe of that they had, is it not probable, that others of what condition soever they were for whom the levites served, did pay of that they had, which might, be accounted unto them, as the corn & wine to the husbandman, & & as the tenth of the tenthto the levites? & doth it not intimate, that by such means as a man hath, & doth himself live by, he ought to confer to the maintenance of the minister; who must live by him, because he laboureth for him. Fifthly, Luk. 18. 12. our Saviour brings in a Pharisee speaking proudly I grant, yet truly thus: I give tithe of all that ever I possess. Hereupon I ask first, whether in the person of this one Pharise, be not expressed unto us the actions of them all? and in this point, of the whole nation? then, whether all pharisees were husbandmen only, or whether ●t be not probable, That some of them were artificers as Paul, Lawyers as Gamaliel, townsmen, as they that dwelled at jerusaelem, etc. And thirdly, if being townsmen, tradesmen and artificers, they did give tithe of all that they possessed, whether it must not necessarily follow, That they gave Tithes of their trades, labours, stipends, etc. seeing goods gotten that way, be part of that a man doth possess aswell as cattle, corn, etc. and is the same to him, that the field, the tree, the beast, etc. is to the husbandman?  
Sixtly, Admit (contrary to so evident probabilities) that the jews did not pay any personal tithes, yet it follows not by and by, that therefore Christians ought not. For the case is not altogether like. Because their priests and levites dwelled together, either at the house of God or in other their own Cities assigned them as their peculiar possession by the lot of God, under the hand of jehoshuah, and did not dwell so dispersed as the ministers of the Gospel do and must, viz. in every City, town and village. Our manner of habitation therefore doth necessarily require that which theirs did not: that is, That the minister of every place, have his maintenance according to the place; viz. by predial tithes where are predial, and by personal tithes where are personal. Otherwise, seeing in Law and equity too, there is no compartition betwixt ministers of the Gospel as was among levites for their tithes; either such places, where predial Tithes are not, must be without ministers for lack of maintenance, or else the ministers having little or nothing must (as commonly they do, but woe be to them by whom it cometh) live not like their brethren that have predial tithes, minister like; but, as if they were the drudges and dregs of the world deserving no reward, beggarlike. And to this agree the words of the Apostle who saith, 1. Cor. 9 That the minister should eat (as the shepherd) of the milk of his own flock: drink (as the husbandman) of the fruit of his own wine: be fed (as the ox) of that corn which himself doth thrash out: and as our text decla●●● plainly) ●ee made partaker of all his goods, whom he doth teach in the word. Which is not observed, unless as the husbandman yields him tithe of his corn, of his cattle, of his fruits, etc. so the fisherman yield him tithe of his fish▪ the fouler of his fowls, the Soldier of his prey, the hireling of his wages, the tradesman and artificer of their monny gotten by their labour, art & industry, etc.  
3. From the jews if we go to the heathen to search for this matter, their stories do abundantly testify that touching their bootres & pray taken in war it was an ordinary thing with them to pay Decimas the tithes thereof (as Abraham had done to the true God) to some or other of their imagined Gods. As, 〈◊〉 General among the Greeks, having gotten a notable victory against the Persians, Decimae seposuae, the Tithes of the prey were laid aside to sacred use, & employed part unto the honour of Apollo, part of Iup●ter, & part of Neptune. Sabellic. Aenead. 3. lib. 2. pag. 339. Camillus' Dictator among the Romans, subduing the Veians, Tithes were paid unto Apollo. Livi. Decad. pri. lib. 5. The carthaginians paid unto Hercules the tenth of their Sicilian prey. Davell. pag. 464. Of other goods to pay the tenth was happily not so usual among them, yet not altogether without example. For as Plutarch in Lucullo reporteth of Lucullus a Roman Citizen and a rich, that he observed the use of paying tithes to Hercules: so Diodor. Sicul. Biblith. lib. 5. Cap. 2. doth testify. That not Lucullus one he, but also many Citizens of Rome, & not only those of mean wealth, but likewise they that were esteemed the richest of them all, used to pay Decimas the tenth of their goods to Hercules. Thus it appeareth that the heathens also used to pay personal tithes aswell as predial.  
4. Descend we lastly unto ourselves, that is unto Christians▪ And what hath been accustomed all Christendom over for many 100 of years together, is not obscure to perceive nor difficult to gather, by the number infinite almost of Decrees, Laws, constitutions, discourses & writings that are extant at this day to be read of all men touching this sort of tithes aswell as other. Among the which, our own English. Statutes● made since the abandoning of Popery in the days of the worthy & renowned Kings of most famous memory, King Henry the eight, and K. Edward the sixth, deserve remembrance. In the preamble whereof all such as shall attempt to withhold their tithes either predial or personal are branded with the note of evil disposed persons; and in the body whereof is at large expressed the ne●ner how such kind of tithes ought to be paid. And what? Shall we offer that unto the makers of such laws and constitutions to imagine that they enacted such things as they either knew ought not, or they intended should not be put in practice? Or that unto our forefathers & other ancient Christians, That they lived under laws lawlessly? gave the●r superiors leave to decree what they would, but took liberty to themselves to observe what they listed? & made no conscience to pay such Tithes as the laws both of the Church and land informed and required them to pay? If we would; yet the memory of former times will convince us to our faces, seeing it is not unknown unto the present age in what wealth and good estate the ministers of the Church in former days as well in town as country did live. For how could that be, except that people than had made a conscience to pay all manner of Tithes, & acknowledge personal tithes to be no less due than predial?  
5. For our own time it can not be denied, That in London, and some few other places that are tied thereunto by ancient composition, (And happy were our land, and blessed shall he be that effects it▪ if the like were established the whole land over) they are still yearly paid, to the glory of God, great good of the Church, & content both of pastor and people. If in other places where such composition lies not; they be not paid either by computation, or other reasonable composition, yet that they ought to be paid is a case most clear. And the withholding of them can be none other but a most grievous sin to God, wrong to his Church, prejudice to learning, hindrance to religion, & decay of our ministry. Of which there is no hope it may be furnished with learned and able teachers in towns and Cities specially, where at this day they are most wanting, & yet most needful, to be had; unless people be drawn either by instinct of conscience, or strength of good & able laws, to the due, or at least much better performance of this duty.  
Thus scripture, fathers, reason, laws and practice affirm that there are two sorts of Tithes to be paid, viz. 〈◊〉 and Personal. That the tradesman, artificer, etc. must pay a kind of Tithe of such goods and profits as 〈◊〉 hath, aswell as the husbandman doth of his.  
But, what kind of Tithe? (for that I willed before to be noted) what? a full Tenth of all he receives, as doth the husbandman of all that which to him increaseth? herein I acknowledge some difference. Neither will I about it descent from them in wh●se steps I have traced hitherto. The common determination of the learned and Laws in this behalf both is and hath been, That the tradesman, artificer, etc. shall pay the tenth of his clear gains, that is, Expensis d●ductis, his ordinary and necessary charges from the whole being first deducted. By which advantage it must came to pass, That whereas the husbandman payeth int●gram Decimam, an entire Tenth, one of every Ten, it may so fall out, according to the greatness or smallness of the expenses, that the other shall pay but one of xij. or xv. of xx. or thirty. happily of fifty, which yet is still called (rather I think for the relation it hath to that number, then for the proportion or quantity itself, and for avoiding confusion) a tithe or Tenth.  
See now good Reader, This is that Durus Sermo, that hard saying, that unreasonable motion, whereof who can abide the hearing? But let no man be offended without cause. Let all things be considered well and weighed in equal balance, and what hardness, what extremity, is there in this? when as the tradesman, the artificer, etc. in regard of his charges, labours, adventure, etc. is so much favoured more than the husbandman, that where the one bath but nine parts for his labour and charges whatsoever it be, th'other may have 2. 3. 4. or 5. times so many parts or more to himself for his charges? What, because it is no reason, by reason of his much charges, and many casualties, he should pay an entire tenth, which no body doth demand no● affirm; is it reason therefore, he should pay no tithes at all? honour God with none of his goods? reward the minister that gives him spiritual things, with none of his temporal? What? nothing but his accustomed offerings? For so some stick not to stand upon it, 
viz. 2. pence ●●eece at ●aster.  That they which have no lands, cattle, etc. aught to pa●e nothing but their offerings; except (forsooth) they will of their own good wills (as if their minister were their almsman) give him any more: A speech so devoid of sense and reason, that I wonder it can come out of the mouths of such as will seem to guide their words by reason, and their action by religion. For is there any law that saith: None shall pay Tithes but such as have lands, cattle, & c? Doth not our own Statute law, (which yet of all other is most favourable to the people in this case) and the Canon Law, speak directly of 2. sorts of tithes, predial & Personal? And whereas the accustomed offerings are so small, that it is not possible they alone might be able to maintain a minister in any sort, no not in the greatest parish in England: may it be imagined, that any lawmakers should but intend such a thing, viz. To exempt all such from payment of Tithes as have not lands, etc. knowing that there be many hundred parishes in the land, where if personal tithes be not paid, the minister hath and can have in manner nothing to live by? There is none I think of so little knowledge and experience in the world, but knows well enough, That in all places the land over, wheresoever men pay tithes of corn, cattle, etc. to the uttermost, yet they pay these accustomed offerings too. Now me thinks, people (knowing this) should of themselves conceive, that tradesmen, etc. pay not their offerings in am of those tithes and other emoluments which husbandmen pay: but that as husbandmen pay the like offerings, notwithstanding their Tithes paid in the largest manner; so themselves should, besides those offerings, pay some thing or other, which might be somewhat equivalent to the husbandman's Tithes. That so it might appear by their deeds, 
* Phil. jud. lib. de prae●▪ & hon▪ sacerd. Victus sacerdotum lautior, argumentum esse potest pietatis public●.  That they love the Gospel & ministers thereof, no less than the husbandman doth, & are as worthy thereof as he. Which thing, without all question, our forefathers and ancient lawmaters carefully did intend and respect in appointing personal tithes: and is only then performed, when they, in one or other manner, are yielded.   

CHAP. VII.  
yieldeth some reasons and special causes, why God vouchsafeth to have as his own, some part of all men's goods. Why the tenth. And why so great a portion, as tithes, offerings, etc. are, he hath assigned unto his ministers. Where the Reader shall find divers weighty causes, why ministers ought to have, not a beeggerly & sparing▪ but ample and liberal maintenance.  
HItherto I have showed what right the Church hath unto Tithes, & proved by sundry arguments drawn from the scriptures, fathers, laws of nations, rule of equity, and consent of times, That Tithes both predial and personal, are still due to the ministers of the Gospel, and aught now in the time of the Gospel by divine right & ordinance to be paid. Now I hope it will not seem to the good Reader time overlong, nor labour superfluous, to consider somewhat also more specially of the end & reason wherefore it hath pleased God to sanctify and set apart unto himself, as a continual inheritance, any part, or such a part of our temporal goods. Such a consideration can not but be a profitable and necessary motive and incitation to the true & better performance of this kind of duty.  
Of this point I conceive that there be 2. principal causes▪ one that respecteth directly & immediately God himself; another that respecteth the Church of God.  
That which respecteth God himself, is the acknowledgement of God's sole and sovereign Dominion over all. God will by by some certain portion of our goods, returned back and offered up again unto him, be acknowledged to be Lord of all. I say again: As God is the giver of all our wealth, and he only who blesseth the works of our hands: so for acknowledgement of his universal Dominion, he will have a part thereof set apart for himself. This is it the Lord meaneth, when making claim unto Tithes, offerings, vows & other hallowed things, he calleth them his; & speaking of them, termeth them Mine offerings, my hallowed things, the Lords tribute, his inheritance, etc. as we read in sundry places of the law; namely, Numb. 18. Leuit. 27. etc. that Solomon meaneth when (as a moral duty written in the hearts of men by nature) he teacheth every man, To honour the Lord with his substance, Prou. 3. 9 that the Prophet insinuateth, when on God's behalf he chargeth the people, that in withholding their tithes and offerings, they had robbed and defrauded, not so much the Priests and levites, as the Lord himself. Ye have spoiled me, saith the Lord: wherein? in Tithes & offerings.  
Accordingly ancient Divines counted it currant Doctrine and a kind of speech very agreeable to piety & truth, to speak after this manner: We offer unto God our goods as tokens of thankfulness, for that we receive. 
Ire●aeus. Origen. August.  Iren. lib. 4. Cap. 34. He which worshippeth. God (saith Origen. in Numb. 18. Homil. 11.) must by gifts and oblations acknowledge him Lord of all. S. August. tract. de Rectitud. Cath. conuers. hath these words, unusquisque de quali ingenio vel artificio vivit, etc. Every man of that means whereby he liveth, thereof let him pay to God the Tenth. Let him consider that all is of God, that he liveth by, whether it be the earth, or the waters, or seeds, or all things that be under heaven or above; & if he (God) had not given it unto him, 
Decret. Greg. lib. 3. Tit.  he had had nothing. And in the decrees, as a Maxim undeniable, such like preambles and assertions are to be read; Cum autem in signum universalis Dominij, etc. 
De Decimis. W. Lindewood.  forsomuch as in sign of his universal sovereignitie, as it were by a special title, the Lord hath reserved Tithes unto himself, avouching & claiming them to be his own, etc. And some of our own later writers very judiciously, 
Provinc. lib. 3. Tit. De Dec. & oblat. See before fol.  upon like consideration, have termed tithes and other holy things appropriated unto God Sacrum vectigal, a sacred Tribute, or rend: Sacred both in regard of the person (God) to whom properly it is due, & of the use, unto which God hath assigned it to be paid.  
There cannot be a clearer truth than this: 
Marlor. in Heb. 7. 4.  yet so are men's eyes nowadays blinded with covetousness, or their minds dazzled with ignorance, that a great part of men, even of men professing godliness and knowledge, seem to account it a strange doctrine. Many would fain persuade themselves that for their worldly goods, if they use them soberly and without excess, if they get & keep them without the detriment & injury of others, specially if they go one degree farther; I mean, if they bestow some small & contemptible portion to some charitable uses; they have discharged their duty to the uttermost, and God requireth no more at their hands. But indeed we must know yet farther, That as we cannot honour God rightly, unless both our bodies & souls be employed sometimes merely in his service: and as we cannot with our bodies and souls religiously & duly serve God, unless some part of our times, as the seventh day, be taken clean away from our worldly business & uses, and employed wholly in his: so we do not and cannot truly and thoroughly honour him, unless we give unto him likewise a part of our substance. For are not our goods his, aswell as our days, and as ourselves? why should we not then honour him with a special part of the one, as well as of the other? And unless with part thereof we acknowledge his supreme Dominion, by whose benevolence we have the whole, how do we give honour to whom honour belongeth, or how hath God the things that are Gods? I would know what nation in the world, did ever honour God, and did not think it a point of their duty to do him honour with their goods? So that this we may blodly set down as a principle clear in nature, an axiom which ought not to be called in question, a truth manifest & infallible, That men are eternally bound to honour God with their substance, in token of thankful acknowledgement that all they have is from him. To honour him I say with their worldly goods, not only by spending them in lawful manner, & by using them without offence in the world, but also by alienating from themselves some reasonable part or portion thereof, and by offering up the same to him, as a sign that they gladly confess his sole and singular Dominion over all, as a duty which all men are bound unto, and a part of that very worship of God, which, as the Law of God and nature itself requireth, so we are the rather to think all men no less strictly bound thereunto, then to any other natural duty: inasmuch as the hearts of men do so clea●e to these earthly things, so much admire them for the sway they have in the world, impute them so generally either to nature or chance, so little think upon the grace and providence from which they come, That unless by a kind of continual tribute men be enured to acknowledge God's Dominion, it may be doubted, that in short time men, would learn to forget whose tenants they are, and imagine that the worlds is their own, absolute, free and independent inheritance.  
Thus it appeareth by the Testimony of God himself, and of godly men from time to time, that as God out of the whole mass of mankind hath reserved to himself some, whom he calleth his elect: out of the habitations of the s●nnes of men, their earthly buildings, some, which he calls his temple, his house: of times & seasons some, his Sabbaths, his solemn feasts: of servants & attendants, some his Priests & ministers: So likewise of the goods & wealth that men enjoy upon the earth so portion unto himself, viz. his Tithes & oblations, as his proper right, portion and inheritance.  
That God ought to have some part of our goods sanctified and offered unto him, will happily be soon granted of the most part to be but necessary just & reasonable: But may it be possible to show any reason or cause why God should vouchsafe to make choice of the tenth part rather than so other, either greater or lesser?  
The main & surest reason of all is his will: against which (he having once revealed that his will is, to reserve the tenth part as his own) who may dispute? He is not bound always to give us a reason of his will, which we know cannot but be just and wise what ever it be. Of days and times, why he hath sanctified to himself the seventh day we have the reason and cause evidently taught us, viz. because on that day herested from all his work which he had created. Gen. 2. 3. Exo. 20: & therefore it behoved that day not the 6. or 8. or any other to be celebrated. If we have not y ● like for our goods yet that it is no less reasonable and just, we may not doubt.  
2 And reason itself must needs teach us, that it is no reason, if we must give to God some part of our goods, that it should be any contemptible portion; as if it were fit to honour God as we relieve the poor of the parish, With some cold benevolence: and therefore that Centesima, an hundredth, or which is worse (though oft practised) Millesima, the thousandth part of our goods were enough for him. We shame to bring unto a Noble man, a prince, a king, any other than some royal and notable present, the best and goodliest we can get: such as may well beseem us to give, and him to receive: such as may argue our affection toward him, and procure & win his liking toward us. How much more then, being to come into the presence of God, and to offer to him of our goods should both reason and religion move us, to the end it may be the better accepted, to offer to him no beggarly nor niggardly part, but such as may show a thankful heart, 
1. Chro. 29. 12.  and liberal mind: nor of the worst and scruffe, but of the fattest, fairest and best of our goods; according as God did, by express law, require of his people, Leuit. 22. 19 Deut. 15. 21. & 17. 1. Exech. 43. 22. and being not performed, did in them sharply reprove, as ye may read, Mal. 1. 8. Wherefore seeing reason teacheth this, it cannot but conclude withal, That must be a tenth or thereabout.  
3 But the likeliest reason that I can conjecture is, the end & special use whereunto God assigned & intended to depute this his portion; which is (as after I shall show at large) the maintenance of his ministers: for whom it seemeth he accounted the tenth to be a portion so competent, as by which ordinarily together with his offerings, they might in some sufficient and fit measure be able live: which they could not do upon a less, as the 15. or 20. part.  
And this reason I think the whole world in manner (heathen, jewish & christian) hath in all ages, as, if not obeying, at least yet imitating God, approved & respected, in condescending to yield (as a portion to that use so competent, that any other more competent it were not possible for the wit of man to devise) that part, to the maintenance of the priests and Ministers of God and his Church. The farther from reason (religion I will not say) this present age; which (dissenting from the judgement of God, of ancient & best Christians, besides jews and heathen) account the hundredth, yea many times, the thousandth part of the goods to be enough for God, & maintenance sufficient for his Church & ministers thereof.  
4 And as God by express law required the best and fairest to be offered unto him: So in many things men have observed (how truly I leave to others) the tenth as it were naturally to be the best, the very crop and principal. Insomuch that in old Plautus 
Plautus.  the word Decumanus is used for magnus, that is the tenth thing for a great one of that kind: and (as scholars do know) in other Author's Decumana ova, decimus fluctus, decumana porta, and decumanus limbs, are used for, or accounted, of others the greatest. So that God requiring the best, and the best and goodliest being naturally the tenth, it seemeth that in demanding the best, he meaneth the tenth.  
5 Some thing there is also to be considered in the very number itself. For it is certain, that not only men endued with religion, and true knowledge of God, but even heathen wise, have respected much the Numbers of 3. of 7. and of 10. which probable it is they have done by a certain secret and special instinct of nature's light, suggesting unto them 3. as a number mystical because of the Trinity; 7. as a number of holiness because of the seventh day; and 10. as a number of perfection, containing in it, and under it, all other numbers: as which in the speech and reckoning of all nations under heaven, take their nomination and proceeding still by 10. and from ten to ten. Now (as one saith well) Three being the mystical number of God's unsearchable perfection within himself: 7. the number whereby our own perfections through grace are most ordered: and Ten the number of nature's perfections (for the beauty of nature is order, and the foundation of order number, and of number ten, the highest we can rise unto without iteration of numbers under it) could nature better acknowledge the power of the God of nature, then by assigning unto him that quantity, which is the continent of all she possesseth?  
6 Law or express word of God, whereby he had revealed to man that he required the tenth rather then any other part, till Moses time we find none: but when as we read that long before Moses the tenth was paid to God, may we not with good probability gather, that they knew that God accepted that part gratefully, & required it rather than any other part, at their hands?  
Let us also see the other cause, viz. that which concerneth the Church of God: and that is, That so he might have wherewith to maintain those that should attend his ministery and service in all ages and in all places the world throughout.  
It cannot be denied, but that God from the beginning of times required of all men to be publicly worshipped & served: & thereupon it is not possible to name that nation under heaven, which living in any form of human society, hath not by the mere instinct & light of nature professed a public & solemn honour & worship of God. So that whether they have done it rightly, as did the patriarchs & Church of God from time to time; or erroneously & corruptly, as the heathen that knew not the true God, nor true form of divine worship: yet they have all, & always agreed in the matter, viz. that God was publicly to be worshipped, howsoever they disagreed and varied in the manner, viz. in what sort that ought to be done. Secondly, it is as clear and out of all question, that for the due & better celebration of that his public worship & service, God ordained from the beginning a public ministry and priesthood, 
Heb. 5. 4.  and would not that any should presume to intermeddle in that function, 
Exod. 28.  and undertake that work, but such as he himself had either ordinarily by men, 
Num. 3. &. 17.  or extraordinarily by himself called and chosen thereunto. 
Ephes. 4. 11.  And reason: For if among men, Princes, Lords, etc. will not be served and attended on, but by men of their own choice; 
1. Cor. 12. 28  is it not more probable a great deal, that the King of Kings, and Lord of all Lords, will not be served in his Church, but by such as himself hath thereunto elected and appointed? Now as God would ever have public worship of his own description; servants and attendaunts thereunto of his own ordination: so it was his will, and his wisdom, to reserve unto himsel●e a part of the goods, increase and profits of the world▪ that so he might have of his own, wherewith to maintain those his own servants. This I take to be clear by Gods own speech unto Moses: when having set his mark upon divers things, calling them mine offerings, mine hallowed things, my tithes, etc. he addeth, These have I given to the sons of Levi, Why? for the service which they do me in the Tabern, and It (viz. the tithes, 
Philo. jud. lib. de praem. & 〈◊〉. Sacerd. Sed ne quis ex conferentibus, exprobret accipienti suum Beneficium, iubentur prius in templum deferre munera ut tum demum inde sacerdotes de●umant.  offerings, etc.) is your wages for your service unto me. Which words do plainly show, that God would that such as attended him, and served at his altar, should receive those things as his pay, and not as mens; as from his hand and not from man: in am of the wages and reward which for their service it was fit and necessary, that he their master & Lord should allow them. Whereupon he ●aith not to the people (The manner of speech is much to be noted) you shall give them your offerings, etc. for the service they do you: but I have given them mine, etc. as who say, You shall pay it me, and as mine from my hand shall they receive it, that so I may pay them out of mine own purse, with mine own hands, of mine own goods, and not they serve me or I retain them at other men's cost. 
Theophi. in 1. Cor. 9 Nec san● dixit, ut ex oblationibus ederen●, sed ex lacrario, ne vel qui aliquid caperent puderet accepti, perinde ac si ab hominibus alerentur: vel qui impartirentur his su●, insolese erent. Idem. Manducandum afferit, non ex discipulorum facultatibus, sed de evangelio: ne fortè f●perbiant quod apostolos sustentarent. Neque. n. inquit, tu his alimonious subministras, sed propri● quadam industria, hoc est, evangelii ●nunciatio ipsos alit.  That they have, they have it of me, and from me, it is mine and not yours. Which if you yield not to them as I have commanded you, you rob and defraud me your God, aswell as them my servants. To this accord the words also of the Prophet Malachi. cap. 3. 8: where God speaketh thus: Will a man spoil his Gods? yet have ye spoiled me. But ye said wherein have we spoiled thee? in tithes and offerings. Ye are cursed with a curse: for ye have spoiled me, even this whole nation. Bring ye all tithes into the storehouse, that there may be meat in mine house, etc.  
Where the Lord again challengeth all tithes & offerings properly, and in right to be his, calleth the Priest's barn his barn, the Priest's house his house, and showeth plainly; that he hath allotted those his duties to them as their maintenance for the service they do him. It was the least thought the people had, to defraud God, they accounted they had but pinched a few fat bellied priests that had no need thereof, and kept short a sort of lazy levites unworthy of it: but God tells them, that in abusing them, he was abused; in defrauding them, he was spoiled: because those things which they should have received, were properly his, & not theirs.  
Neither were the very heathen so blind and ignorant but that they saw this: and therefore whatsoever they vowed and offered unto their Gods, they delivered it always into the hands of some or other priests; as they that knew, that God had assigned over to his priests & ministers the use of such things, as should be given, consecrated, or offered unto him. And therefore whereas they themselves made great conscience of touching or profaning hallowed things, they never accounted it a fault, but a freedom and duty in the priests, to live thereof.  
And truly I cannot therein but commend the religious intention of our fore-elders, who did ever account the tithes, etc. as none of their own goods, but, as they did usually call them, God's part; as who had learned, that such things properly were due to God himself, and therefore did pay them even of conscience to God, as they that considered & knew that God had given them to the Church for the maintenance of the ministry thereof: & knowing that to rob God, to commit sacrilege, could be no light offence, did often in their Testaments make provision to pay a certain sum of money, as a recompense for tithes forgotten; whereas now no conscience (and much less recompense) is made pro dec. ablatis for tithes any way taken from God and his ministers.  
The same persuasion was no doubt one special motive that induced them to be willing & careful to pay such duties without respect of persons, without grudging & repining, without exception at this man & that; as they that knew and considered, That whatsoever men deserve, or may seem worthy or unworthy of: yet God, who is the giver of all is still worthy to receive his own part out of the whole, without diminution or alteration: and they still bound, what ever he be that receives it, to pay the same. A●d verily the want of this persuasion is one main and principal cause, why at this day in many places people pay the minister his maintenance so grudgingly & so badly. They consider not, that what they pay, is none of their own, but properly God's part, due first of all unto him as an Honorarium wherewith they ought to acknowledge him the supreme Lord. They account that they pay to be their own, & they deal with the minister as for mine & thine. And accordingly as they affect the man, so they presume to deal with him, not thinking that they have to do with god in this case, more than in any other ordinary or worldly matter: & therefore as love or hatred, content or discontent, covetousness or equity carries them, so they deal more or less liberally & justly in this behalf.  
This hath come to pass (I conjecture) a great deal through the ministers own default; in that divers of them, not looking thoroughly into the matter, have taught people, that Tithes are not now due jure divino, and claim tithes & offerings as their tithes & their offerings: whereas indeed if they followed the phrase of holy scripture, and spoke as the word of God teacheth, they should rather call them Gods tithes, the offerings of God, & claim them by the name of God's part, the Churches right, etc. I do not deny, but that they may in some sort call them, their tithes, their offerings, their duties, etc. because they are by assignation from God become and made theirs: but yet I doubt whether they can without sin always so speak; and should not rather, even in honour of him by whose right they hold, whose receivers & substitutes they are, speak more properly, and if not always, yet usually call them as they are, the offerings of God, God's tithes, etc. This would move men that hear it, to be more religious in this point. It would strike some better awe, and move the conscience of men the more in this case, to use more sincerity, equity and liberality then commonly they do.  
The Fathers and men of ancient time did never almost speak otherwise then thus; Red Deo decimam: Deus dignatur dec. accipere: decimae Deo debentur: Pay to God his tithes: God vouchsafeth to receive the tenth: tithes are due to God. And they bring in God claiming in this sort, Give me my tenth part: if thou wilt give me my tenth, I will multiply thy nine parts: if thou wilt not give me my tenth, etc. And if we shall imitate them therein, we shall do but as the best have done.  
But to bring the matter to some issue, the point is, that God hath reserved to himself tithes, offerings, etc. that so he might have wherewith Desuo, of his own proper goods, to maintain his ministers.  
Herein I note a special point of the great and divine wisdom of God, that would so provide for his servants & not leave them to the courtesy of men. And I would it might be well considered, whether they do not check this wisdom of God, which deny this verity, & affirm, that God (as not so provident for his servants, as men of any place or fashion be for theirs) hath provided them of nothing of his own, but left them to the courtesy of the world, which hates them, and mercy (for the most part) of the merciless.  
Further consider we, whether God having reserved unto himself a part of that men possess, & yet to that end specially that therewith he might maintain, among us, such as might, being his servants, guide us in the way of salvation, bring us to Ged, win us to Christ, confirm us in the truth, etc. and so be our ministers as well as his, ours in the work of the Lord: Consider, I say, whether it be not a great sin, a notorious argument of extreme ingratitude to God, to defraud them of, or to deny them that maintenance, those means to live by, which God hath given them for our good? seeing theuse of their ministry, the fruit of their labours, & service in the work of the Lord, redoundeth properly & specially unto us. If a King receiving tributes, subsidies, etc. of his people, should employ the same in defence of the country, the good of the commonwealth: If a landlord receiving fines & rents of his tenants should spend the same among them in keeping of good house, in repairing their tenements, in mending their highways, etc. we would easily grant, that such subjects and such tenants were much to be blamed, if they would not willingly pay those payments to the uttermost. God doth so and more than so with us. He receiveth of us the tithes and offerings as his Sacrun vectigal his sacred tribute, his holy rent: and what doth he therewith? he employs it all again to our good, to our use, in maintaining worthy Captains and Soldiers, that may defend the Gospel and continually encounter the enemy of our faith: upon labourers that may work hard in the work of the ministry, and be painful in publishing the Gospel, that so we might be builded up as holy temples and spiritual habitations to himself, yea that so we might be exalted to dwell with him in eternal glory. And therefore I think our sin cannot be little, nor our fault excusable, if as it were condemning his wisdom, & envying our own felicity, we will not suffer his goods, his portion, to be converted to our best profit, nor willingly pay and yield him that which is his right, that so we may receive it again, not to his but to our own benefit. Hardly, it is likely, would we be drawn, as did many godly Christians in the primitive church, in our days some few people do, & as in the judgement of such as be wise & religious, it is but the duty of all Christians (if need be) to do, viz. (paying our tenth from the Church) maintain the minister out of the other nine parts, as by allotting him another tenth, because the very tenth is taken away: or giving him otherwise unto that which remaineth that which is somewhat competent; seeing we grudge to him that which is none of ours, but Gods, and so his (the ministers) own already: that which not by us, but indeed by God▪ is allotted & assigned unto him. This reason and consideration seemed unto S. Aug. 
S. August. Ser. de tem. 219.  so good, that speaking of tithes in one whole Sermon thereof, it is the very first that he doth urge; Deus qui dignatur totum dare, etc. God (saith he) which vouchsafeth to give us the whole, doth vouchsafe to receive again of us the tenth, which shall yet redound not to his, but doubtless to our profit. How to our profit? but because our outward estate shallbe bettered thereby, by God's blessing upon the 9 parts, for that the tenth is justly paid, as there he shows, and hereafter we shall see: and our inward estate shallbe amended, while the ministry of the Gospel being thereby planted and continued among us, our knowledge, faith, and piety shall thereby be increased. The same also the whole council of Tribur. 
Conc. Trib.  considered, as appeareth by their words, where supposing God to speak thus, Give me my tithes, etc. they conclude in this manner; If therefore any man make question, why tithes are paid? Let him know, that therefore they are to be paid, 1. That God by such devotion being pacified, may more abundantly give us (corporal) necessaries: and 2. that the ministers of the Church being thereby relieved, may be the more free (from worldly and secular encumbrances) to the fulfilling of their spiritual exercises (the fruit whereof we are to receive.) For (as it is well known) they labour not for themselves, but for others.  
And thus appeareth sufficiently the other, that is the second reason, why God hath assumed unto himself part of men's earthly goods as his own proper right & inheritance.  
But yet, before I proceed any farther, a farther question doth arise, & may be moved, upon that last set down, Namely, why it pleased God to allot out unto his servants, his ministers, so great a portion, so honourable maintenance, as (besides offerings, vows and other things consecrated to God, both movable and unmovable) the Tenth is: All which it is certain, that not without God's approovement or appointment, the priests and ministers of God in all ages received & had: and in this age & time of the Gospel, aught to have.  
For answer hereunto, many and those main and very apparent reasons may be given: & they all either expressed in, or deducible out of the word of God: as  
1. First, thereby to honour their calling before men, who naturally do respect them that have some good means to live by: and chose, contemn and despise such as be in poverty, as persons obscure and contemptible. The elders (saith S. Paul, 1. Tim. 5. 17.) that rule well, are worthy double honour, specially, etc. Where, by double honour, in the opinion of all expositors he meaneth aswell liberal and honourable maintenance for themselves, as due reverence and obedience to them and their Doctrine. The Lord did account it an honour to Aaron and his priesthood to be well and worthily maintained, neither can it be other to the ministers of the Gospel. And if in time of peace and prosperity men think it commendable for men of other degrees and callings to live in wealth, and have some abundance of these external blessings: how can it be but commendable likewise for the minister of God, to reap some fruit of the same things, to refresh his head with oil, to have his table well furnished, & his cup full: That it may not be said, that The ark of the Lord doth rest in a tent of skins, and lie under a covering of goats hair, when men do dwell in their houses of Cedar, and have their sieled chambers, 1. Chro. 17. 1. and Hag. 1. 4. And experience doth show, That as howsoever men should receive the faith of our Lord jesus Christ without respect of persons; yet it is rare to find the man, that doth not prefer the man that weareth the gay clothing before him in the vile raiment: 
jac. 2. 2.  so it is hard to find that people, which doth not contemn a minister of God, if he live in poverty and baseness; and esteem him much the more, whatsoever his desert be, that carries some sway in the world, and lives (as we term it) in good reputation, and of himself.  
And when his person is once in disgrace and contempt, what is to be expected of his labours it is easy to judge. Solomon observed long ago, Ecclesiast. 9 16. That, Better is wisdom than strength; yet the wisdom of the poor is despised, and his words are not heard. I remember I have read, how that the Athenians on a time being in a common counsel, 
Aul. ●ell.  about some weighty matter, one that was but a poor and abject fellow, gave indeed best advise and spoke most to the purpose: The chief of the City considering that it would be the less and worse accepted, if it should be known to proceed from such a one, seemed to take no notice thereof; and therefore assembling together another day, caused one that was of greater place & more authority with the people, to propound the same advise again: and so they followed it, as the later mans, when indeed it was the formers. And I have myself observed and seen ere now, that two men preaching, the one being poor and of no note in the world, and th'other rich and of account for his wealth and living, though the poor man hath by many degrees in the judgement of such as could discern, and were not affectionate, exceeded th'other, yet he hath been far less regarded; and his labours, of the greater number, as scarce worth the hearing, disdaigned & little set by. It is a fault I grant, to respect the doctrine and labours of a man the less for his poverty: but yet it is such a fault, as far as I can find, which God will have amended, not so much by reprehending men for it, as by encouraging and inducing men to take away the cause thereof by maintaining his ministers well, that they may not fall into contempt. Where that course is not taken, but men will first by disabling and impoverishing the minister bring him into contempt, and then contemn him; as the Philosopher not unworthily laughed at the folly of them which rejected him when he came in his old rags, but admitted him courteously when he returned in trim apparel, as if his new attire had made him to be another, and not the same man he was before: so may we justly condemn the wickedness of such as make the minister, by ill and unworthy maintenance, contemptible; and then having themselves made him such, do undeservedly contemn him.  
2. Secondly, this is done, To move and drove men to be willing to undertak this kind of calling. For else who almost will betake himself to the ministery, and be desirous to become a Divine, if he see before hand no hope of preferment, no likelihood of due maintenance to arise thereby? I grant, that preferment & reward is not the principal end, whereto men should look: yet when as men are not of that degree and calling by birth, as the seed of Aaron was, but are, in respect of themselves, free to make choice what kind of study, what course of life and profession they will follow, it will be hard to find many that will prefer that calling above others; when they foresee, having spent their time, their patrimony, their studies, for many years together that way, little or no hope of condign reward, and fit maintenance. Many will rather (as is daily seen) betake themselves to other professions, to the Law, to Physic, to the schools, yea to service, etc. wherein they see more hope of maintenance, and a ready way opened unto preferment and estimation in the world. And few parents will there be, that will have any great desire to train: up their children of purpose for the ministry, when as they shall perceive that when a man hath spent upon one child (if he be a man of any fashion) 2. or 300▪ pounds, thrice or twice as much as upon any of the rest of his children, yet he is farther off from preferment then any of the rest, while it is not easy to attain any thing unless it be some beggarly stipend, or a peeled benefice scarce worth the taking up.  
Heathen men could observe, That Honos alit arts, 
Tull●e.  it is honour and preferment that maintaineth any kind of learning: & that, probata virtus inhonora cessat: virtue though it be commended, yet if it be not honoured and rewarded, will soon be discouraged. And we may observe, say what men will, That it is maintenance that doth and will maintain religion, and preferment that doth & will draw fit and worthy men to the ministery: That the want of due maintenance in our land is the principal cause, that religion among us flourisheth no better: and the lack of due preferment in our Church the main and special reason, why our ministery till this day after so long a preaching of the Gospel, so great a peace of the Church, so large a t●me for breeding up and planting of sufficient men, remains yet so unfurnished, as it doth, of able teachers; one half at the least, being yet far from any competent sufficiency to that office: Besides many others, who being with learning & gifts very sufficiently qualified, which for want of due maintenance are both discouraged to employ their studies, disabled to do that which otherwise they would & could perform, & compelled to bend their wits, & spend their time otherways.  
Would to God therefore the Governors of our land would at the length respect this purpose of God, who hath allotted to his ministers so great and competent a portion, to the end thereby to allure and invite men to undergooe the calling: & accordingly provide that every where the same might in some measure so be laid out for them, that there might be apparent hope of preferment, and some certainty of sufficient and good maintenance for such as would betake themselves to that course of life. Then within a little while it would appear, that there should be no occasion nor need for furnishing of places, to fill them up with Tailors, Weavers, or outworn spendthrifts. The universities like good fruitful mothers would breed up & send abroad of her children well near enough to supply such vacations. Many would open their mouths with joy, that now bide silent with grief: not a few would stir up the gifts of God in them, which now either like the slothful servant bury them in the earth, or with Martha employ them about things though necessary for themselves, yet less necessary for the Church: & some no doubt that for preferments sake, have half against their wills, left this calling, would return again from the school, Physic, Law, etc. to this most sacred function.  
3. A third cause is, to enable them that be entered into the ministery, that be ministers already, to be faithful, diligent and assiduous in their charge; whereunto they can not but be the more occasioned, when they have all their necessary wants ad victum & ad cultum sufficiently and abundantly supplied: and wherein to fail, they have either none at all, or far less excuse when as they be not, for want of necessaries, enforced to leave the word and serve tables. Act. 6. 2. that is, to discontinue their chief and principal studies, and betake them to some other calling or courses, to their profession not pertinent. Contrary to the rule and the mind of the Apostle, who 2. Tim. 2. 4. saith, No man that warreth entangleth himself with th'affairs of this life, because he would please him that hath chosen him to be a Soldier, etc. meaning, that, as he that goes to the wars giveth over his ordinary, private and domestical affairs that so he may follow his Captain without ●et, and do good service unto his country; so should he that betakes him to the ministery of Christ, forego all other vocations & courses of life, as husbandry, handicrafts, merchandise, schooling, Physic, chirurgery, etc. and follow only that work of God, whereunto only he is called, which alone will require a whole man. Contrary to the mind of the ancient fathers, who, as we may conceive by the words of S. Cyprian, epist. 66. reproved one Geminius Faustin▪ that had undertaken the charge of pupils, and oversight of a man's will; as doing therein against the Canons of the Church then: saying that Ministers have nothing to do with secular affairs: but as the levites had no other business but to attend on the altar, so the Lord had provided for his ministers now, that they might not be drawn by worldly occasions from their holy business, but day & night should attend their heavenly and spiritual exercises: & by the words of S. Gregory, 
Duaren▪ desacr. eccls minist. lib. 1. cap. 25.  who rebuketh a certain bishop or minister of his time, for that he did undertake to teach grammar, thinking it unmeet for ministers of the Church to meddle in any secular affairs, & get their living by worldly labours. Contrary to the ancient Canons and Decrees of the Church, as may appear Decr. Greg. lib. 3. Tit. Ne cler. sec. neg. se immisceant. Contrary to the practice of the best of that sort in all times, as of Aaron, who left the magistracy wholly to his brother Moses, and held himself only to the service of the Tabernacle: of the Apostles, who Math. 4. 20. et. 19 27. gave over their trades of fishing, etc. and following Christ, endeavoured only this, to become fishers of men: and after Christ's Ascension, assoon as the Church was a little increased, refused any longer to be encumbered with the serving of tables, but washing their hands thereof, left the charge of it wholly to others, that so they might give themselves continually to prayer and ministration of the word, living thenceforth not upon the labour of their own hands, in this or that secular trade, but upon the charge of the Church: as S. Paul doth plainly testify, 1. Cor. 9 4. where, in defence of himself, that yet upon some special & extraordinary occasion used not this power, he saith, Have we not power to eat & to drink, that is, to live upon the charge of others, without labouring ourselves, aswell as the rest of the Apostles and as the brethren of the Lord, and Cephas? I might add likewise the example of Christ himself, the Prince of all Pastors, who coming once abroad to preach the Gospel, gave quite over that trade of life wherein, as a private man, he had spent his time, mar. 6. 3. justin. in Apolog. and betook himself, only to do & to teach those things that pertained to the kingdom of God, living and sustaining him & his, of such goods as by the faithful that followed him, were ministered unto him. Luc. 8. 3. john 13. 29.  
I confess, they do not well, & as they should, to spend their time in worldly business, as in teaching of scholars, etc. These things were fitter a great deal for men of those professions, them for any of the ministery. But say I, who is in fault for this? you know the old proverb. Necessitas non habet legem, Need hath no law. It is not fit they should do thus, but it is better to do thus then to starve (or steal) for want of necessaries. Emalis minimum: Of two evils the less is ever to be chosen. A hard shift that a man must be fain to intrude upon others, because he can not have that which is his own. A lamentable thing that whereas in all other trades & courses of life (if a man be of any industry or means) he may be able by his trade and profession alone, to live w●l & somewhat wealthily, for as the old saving is, Ars quaeque suum alit artificem. Every art sustaineth his artist: only such is the state of our ministery in England, that in many places, it is not possible for a man therein, & thereby alone to live, though parcè & duriter, in any tolerable estate. Which considered, no man may justly deny but that the Governors of our Church have done well, that in their late Canons, Ca●. 78. they have reserved to the minister of any place the prerogative of teaching there above any other. A poor supply where better means are wanting. And I wish that, Things standing as yet they do, they might be assisted to the uttermost, to enjoy the benefit thereof. But on condition that the Governors of our land would provide that in every place there might be some competent maintenance (a matter with no great difficulty to be soon effected) for the minister thereof: I could wish that there were a Law, That no minister should intermeddle with any practice or profession but his own. For, for my part, though I wish well to all the ministers of the Church, and do know that many of them in these days do live as much or more by other means as by the ministery, yet knowing by long & much observation & experience, how unfit & prejudicial a thing it is to their ministery, I am so far from justifying, liking and commending such courses, whereunto their own extreme necessity, and the injury & iniquity of the time doth compel them, that I hold their condition therein, a thing to be pitted more than approved: and their fact a matter rather to be tolerated then defended.  
How unapt and unable a man is for such a charge & work as is the work of the ministery, when he is unprovided of time & means to provide & sustain himself, and furnish his study, it is no hard thing for any man though unacquainted with scholars life to conceive. For who can work & labour that hath not food convenient to strengthen his body? who can in his labour do anything workmanlike & artificially, that wanteth time, tools & instruments convenient and fit for the purpose? who can travail a journey that hath not wherewith to defray his expenses? Besides that, when a man goes about any thing not with joy & comfort, but with grief & discontent, what he is like to effect, let all guess that ever have felt any Disquietness of mind or anguish of spirit? Ministers also are men & not Angels, flesh & blood and not spirit, & therefore when they see themselves neglected of those they labour for, left destitute by them for whom they spend & consume themselves, & for their best and chiefest labours, lest & worst rewarded, how can they have any edge unto their books, or courage to their studies? Or, to speak nothing of the grief of mind which must needs assault the minister of God in such a case, is there not just cause to complain, when as a man's means that way is so slender, that it is hardly sufficient in any measure for very books, paper, & other study expenses? can a man so live? must he, not then of very necessity either supply his wants by other means, or if that fail, forsake his study, give over his book, & convert that which his study doth & would require, to the use of his life? & then if he must study without books & helps, or preach without study, as many do, that want times & means convenient; what good is to be expected at his hands, or fruitful speech from his mouth, no man but may conceive that knows any thing what belongs to a scholar; or, is not so senseless as to think, That it is no more for a minister to preach a Sermon, then for himself to pull open the pulpit door. The Philistines feared but little of the Hebrews, so long as there was neither shield nor spear i● Israel. 
1. Sam. 13. 19  They knew that a multitude unarmed could do no great harm. And I think the common enemy of our salvation, the devil, & of our religion the Papist, fears little of such ministers of the Gospel, as are without means to live by or to study with. 
Lunae radijs non maturescit Botrus.  They assure themselves such will do no great harm to either of their kingdoms; seeing certain it is, such for the most part, were as good sit still as labour: better many times to hold their peace, then to bring into the pulpit, as oft they do & must, such raw & undigested matter: and should show more discretion by being more silent, then true zeal by uttering, as busily as any other that is & may be better provided, quicquid in buccam venerit, what comes first to hand.  
And in such cases I do marvel with what conscience men can expect at the ministers hand, That he should labour & teach them as diligently as others that feel none of these wants and grievances, & (as many do) murmur or complain against them as idle, careless, & negligent in their duty & charge; when they are thus enforced, will they, nile they, to be encumbered about worldie things, & continually distracted from the best. I cannot tell whereunto better to liken it then to the dealing of the Egyptians with the children of Israel (Exod. 5.) when they would not allow them any longer straw to make brick withal; & yet, they being enforced to seek for stubble & straw about in the fields, & all the land over where they could get it, exacted of them the whole tale of brick as in former time, when they had straw allowed them. So these, they allow not the minister convenient maintenance as he should, & others have (happily themselves keep it from him): & he is enforced for want thereof to shift where he can, to put his hand to any labour & spend his godlen time in worldly employments: & yet, as if he were provided for to the uttermost, had nothing to do but attend his book, nothing to trouble him, but the care of their soul●s, they require him to preach usually, & look that he should perform his duty (as they call it) and do the work of an Evangelist, to the uttermost, as they do or may, that are not distracted with any such things: But with as good reason truly as if a man having employed his servant all day long in business abroad, should yet when he returns all wearied with former labours, at 3. or 4. a clock at afternoon, require him to perform as good a days work that evening, as he might have done the whole day: or (to use the very phrase of the Apostle. 1. Cor. 9) mousling the Ox's mouth, should enforce him notwithstanding to labour in the floor, aswell, or as much as he whose mouth is not mousled, but may by eating as he labours, as I●nathan did by licking honey as he pursued the Philistians (1. Sam. 14.) continue and repair his strength.  
But to bring this point to a conclusion. As it is fit that the mister labour, so it is fit that he have maintenance. Dignus est. n. Operarius mercede sua. The labourer is worthy of his hire. And as people know it is the ministers duty to minister spiritual things: So let them know it is their duty to minister temporal things. And therefore let the one be as ready to employ their goods, as they would have the other to employ their gifts: that so the man of God, having his Chamber, his bed, his table, his stool, and his candlestick ready provided for him and his servant, 
2 Reg. 4. 8. & 13.  may be willing to turn into the shunamit's house, and bethink himself what he may do for her to requi●e her great care for him: 
Act. 10.  That so Peter with all his company, being entertained of Cornelius with all kindness and liberality, may be encouraged to tarry with him, and speak unto him words whereby he and his may be saved: that so the feet of them that bring glad tidings of good things being precious in our eyes, 
Rom. 10.  they may show unto us the way of salvation: And Christ being entertained of the Samaritans & entreated to tarry among them many more may believe, 
joh. 4.  & be turned to the faith. This out of all question better agrees with the mind & counsel of God, than the measure that many times is offered to his ministers. God is not so bad a master, as to look his servants should attend him without wages; nor so ill an husband, as to have any to labour in his vineyard, and not yield him his penny. He hath otherwise provided for them, if men by cruelty or craft bereave or defraud them not thereof. Let that be yielded them, and then if they employ not their function and perform not their duty with all diligence, let them bear the blame for ever, be censured at the worst, and condemned, yea and punished as idlers and loiterers do deserve.  
4 Fourthly, this so liberal a portion hath God allowed to the minister, to the end he should be as a pattern unto every good work. 1. Tim. 4. 12. so specially a maintainer of that commendable work whereby Some have received angels into their houses unawares. 
Grego▪ in Pastoral. Egentis mentem doctrinae Sermo non penetrate, si hunc apud eius animum ma●ns misericord●ae non commendat.  Heb. 13. 1. I mean hospitality which how can he do (as is expressly required at his hands, 1. Tim. 3. 2) If he have not so liberal and plentiful a maintenance as may suffice, not only to his own private and domestical necessaries, but also in some good measure redound and exceed to the supply of the want of others. Neither do I think but that this was one special cause that induced the Christian world, in ancient times to allot to the ministry, not only that which God required, viz his tithes and offerings, but besides and withal, to the end they might have wherewith to keep house commodiously, such lands & other emoluments as at this day in many places (God be praised) it yet enjoyeth, and in many more we may perceive once it had. And (to speak my conscience sincerely in this matter) I verily think, that one main cause, why God permitted such spoil to be made of Churchlyvings (as at this day we see there hath been) was, because the Clergy forgetting to what end so ample maintenance was allotted them, did for the most part, either covetously convert it to the enriching of themselves, their kindred and allies: or riotously dissipate it in uncleanness, pride, & other excesses. And I do fear that some like sins remaining in our Clergy at this day, is no small cause, why God in his judgement against us, suffers the Church to continue without restitution, that so they might be pressed with want & need among themselves, that are careless to ease & succour the wants & distresses of others.  
5 Farther, we may conjecture, that so great a portion God allotted to his ministers for their maintenance, partly, that so they might have wherewith likewise to sustain in good sort their family, their wives, children and others necessarily depending upon them. For it was never the mind of God, That his priests & ministers should remain (as the papists dream) altogether unmarried & in single life, as may evidently enough appear by his calling of Aaron a married man unto the high-priesthood: & of the whole Tribe of Levi to his service in the tabernacle, which without marriage would within one age have been extinct: by Christ his choosing such to be his Apostles as were for the most part married men: & by S. Paul's description of a Bishop & minister of the church, 1. Tim. 3. where he makes mention both of his wife & children showing thereby, that that degree being honourable in all, Heb. 13. 4. was notonly tolerable (which the papists deny) but also as lawful & commendable in him as in any other. Now intending they should be married men, as well as any other profession of people, & forbidding than to intermeddle in worldly affairs, it must follow necessarily, that he intended that their wives and families should be sustained by the same means by which themselves lived, and that the same should be such & so great as might, if occasion served, suffice thereto. Our people are sufficiently persuaded (I think) concerning the lawfulness of marriage in ministers, as well as in others: (and of what mind and judgement for that matter the ancient & best Christians were, the very livings themselves anciently allotted to the ministers of the Church in every parish, do evidently argue: whereas if they had been o● the Papists mind, some blind cells, small dormitories & stipendiary pays had been fitter for them.) but they be not alike persuaded, that it is their duty to give them such maintenance as may suffice, whether they be married or unmarried. No, they think they have notably well discharged themselves in this point, if they allow them such a sparing portion, as will somewhat tolerably keep a single man. Neither hath this error done a little harm in our Church. But I stand upon it, that God hath allowed them, and would that men should allot them such a sufficient part as may suffice them all their life long, whether they be married or unmarried. Which of them (not ministers) betakes himself to any course of life, but looks so to get by it, that he may have wherewith to maintain himself and a family also? And what reason is it that a minister should not expect for, and receive the like in his profession? Is it not their Vltimum Refugium? the place of their rest? & That whereunto when they have once put their hands, they may not look back? If then it will not yield them such reasonable contentation and sufficiency to live upon, though they have family and charge, better disclaimed then accepted, and left in time then repent of afterward.  
6 Neither is it probable, that God had no respect to age, to impotency, to sickness, etc. In respect whereof, because they are such as are incident to men of this calling, as well as of other; no doubt it is, and ever was the Lords will, that they should be so provided for, that they might have wherewith to sustain themselves, if any such thing should befall them.  
This may sufficiently appear unto us by that levitical law, N●m. 4. 47. & 8. 24. whereby he ordained that the levites after 50. years should be discharged of that part of their office which was hard and laborious, and which they had in the prime and strength of their life sustained; & it should suffice that they were present at the business, to assist and oversee the rest. From which we may gather evidently, that God would, due respect should be had of men in his ministery, according as either age or other accidents should require: and not they be cast off, and left penniless and comfortless when their labour fails; verifying in them also the old proverb, A young Servingman, an old beggar: as if their continual and many labours, and the spending of their chief strength & best time, deserved no farther compensation, nor other reward, then for the present, and might not purchase them any thing for the time to come. To the like purpose may the example of S. Paul, receiving relief and maintenance from the Philippians long after that he had preached among them, 
Phil. 4.  be very well applied: neither did they more, or other than their duty was: which the Apostle noteth, where he saith Ye have done well, that ye did communicate to mine afflictions: nor did he, in receiving it, presume farther then was fit and lawful he should. For they being still daily bettered and benefited by his former labours which like good seed continued growth after seed time, he might, if necessity so required as then it did, with good reason and conscience receive some reward and recompense of his labours passed, 
Phil●m. v. 13. & 19  the fruit whereof remained still, and for the which they did owe unto him even their own selves. If such provision be not had (as in many places it is not) for our ministers, their case and estate cannot but be miserable. For what shall they do, if by reason of any impotency befalling them, they need a Coadiutour? they need some extraordinary succour? having but as it were from hand to mouth. What? Shall they longer than they be able personally to perform their duties, be beholding to the alms-house? Nature hath taught the Emmet to gather corn in harvest wherewith to supply her want in winter: and reason and religion both do advise men to provide aforehand. But if they of all other, which should direct others to follow reason & religion, and be careful to be helpful still, but at no time chargeable to others, be held so short, and fed so sparingly that their very harvest is, but as the gleaning of grapes after vintage, and their most income, but as the gathering of ears behind the reapers, what must their Autumn & Winter be, but needy misery, and what possibility to reserve aught till time of need? A thing abominable no doubt in the sight of God, who hath always showed himself as unwilling to have any beggar in his ministery, as in Israel.  
Thus it may appear, that there be many, and these very great and weighty causes, why God would his ministers should have a liberal allowance, and thought it good to assign over to them so great a portion as (in some men's eyes) the tithes & offerings seem to be. If men will take upon them to be wiser than God, and think that they can see greater & juster causes why to take the same (or some part thereof) from them again, & tie them to a shorter allowance, the evil be upon their own heads. For mine own part, considering how prejudicial to the ministery, dangerous to the people, dishonourable to the Gospel, and repugnant to the mind and purpose of God, the beggary impoverishing and spoil of the ministery is, I say (concluding this point with the words of a certain learned & judicious writer of this time) That, 
Lower. de pa. Eccl. lib. 1. cap. 25. Vide tot●●.  If a man should even by covenant & Oath bind himself to the Devil, to do his uttermost in oppugning & wasting the kingdom of Christ, he could not attempt it any way more directly than this, viz. By driving & bringing the ministers of the Church to such straits & difficulties, that having not necessary & convenient maintenance for them and theirs, they must of necessity either give over the ministery quite, & betake them to some other trade of life wherein they may be able to live; or else devoid of all courage and comfort in their office and ministery, with Sighs and sorrow exercise their function, by occasion whereof others also might be discouraged from applying their minds to the study of Divinity, & not be desirous to bu●e poverty so dear. It was the only plot and pestilent course that julian that Apostata and utter en●my of our faith could devise to root out Christianity withal. He thought it not best by violence & cruelty, as his predecessors had done, to oppress and cut off the Christians, 
Hist. tripart. lib. 6. Cap. 1. & 27.  but taking from the Clergy their preferments privedleges, stipends & livings, and exacting of them such stipends as before they were wont to receive, removing also out of their places the chief & best of the ministers; he resolved, that by such means Christians wanting such as might rightly teach and instruct them in faith and religion: in time, by degrees, the religion would of itself decay, and they forget their own profession. And no doubt this is even a Stratagem of the Devil himself, now he can no longer averto mart impugn the Gospel, thus by keeping down, disabling and discouraging the ministers thereof through need and penury effected by Sacrilege, Simony, beggarly stipends and other like indirect means, to hinder the proceeding and prosperity of the Gospel at this day among us. and fill up the Church with a number nomine, non ●e, ministers learned and able, rather in name then indeed.   

CHAP. VIII.  
Containeth answers to divers objections. as, Touching the unworthiness of the minister. The greatness of the Tenth. The wealth of the minister. Custom. Personal Tithes. The Statute of Ann. 2. Ed. 6. de Decimis. Why it were to be wished that for a perpetual composition about personal tithes, the custom of the City of London, above any other, might the whole land through be put in practice.  Vers. 7. BE NOT DECEIVED: GOD IS NOT MOCKED. 
HItherto have I continued (as thou seest benevolent Reader) the explication of the former verse, being the first general part of the whole parcel of scripture which I have taken in hand, wherein hath been showed somewhat at large the hearers duty toward his teacher touching his maintenance. Now in order follow, as the second general part of the text, the words proposed. In handling whereof I am to undertake the answering of such, or at least some such objections, as are or may be pretended against that I have formerly delivered. whereunto our Apostle doth give me apt occasion in the words that now I am come unto, which (as I noted at first) are a Comination warning every one to take heed that in this matter (wherein to be deceived it is very easy, for that men do not easily believe those things that seem to sound against their worldly profit) he be not deceived, neither by others, nor by his own vain pretences. And why? for God is not mocked. And it soundeth as if he should say thus. I know well enough what shifts and devices, what excuses and pretences many do and will make to cloak and excuse withal their ingratitude to God, and illiberality to his ministers, but let men take heed how by frivolous and vain pretences, they blind their own and other men's eyes. For God neither can, nor is, nor willbe mocked. He searcheth the very hearts and reins & seeth not only what men do and knoweth to the uttermost their abilities what they are able and aught to do: but observeth likewise with what mind either willing or unwilling, with what affection either of zeal or contempt to the Gospel, of love or neglect to the ministers thereof, men do carry themselves in this case. And therefore let men look to this matter in better sort, and make more conscience thereof then many do, knowing & considering well, they have herein to do, not only with men, but also with God himself, who both doth and will, as surely as severely revenge the wrongs & opprobries that are offered and done unto himself and his servants in this behalf. This is the some and general sense of the words, the branches whereof are two, an Admonition, Be not not deceived, and a reason, God is not mocked. of which I will speak somewhat more, first in general, then in special manner.  
1. By this Epiphonema, BE NOT DECEIVED, the Apostle takes away all excuse for not maintaining the ministers of the word, & shows, that if any excuse be made, though in the judgement of the world ofttimes it seem just yet before God it is unjust, & hath no place. Many are wot to wind out this way & that. One pretends that he must maintain his family: another denies stately that he hath whereof to give or lay out: some being careless think that others do give enough, so as they need not to give likewise. I have got nothing this year saith one, and saith another, I have lost very much. This man pretends the hardness of the time, the dearth of victuals, etc. that man complains of the many payments and grievances that daily are imposed, and what not? Some cry out against the ministers, They be covetous and have never enough. And there be that say if that which we, of our good wills, give them, wiil not content them they may work & labour for more as we do. Have they not this & that, etc. And indeed who can reckon up all the idle and vain pretences wherewith men do cloak their sin, whereby it comes to pass that oftentimes the minister is left destiture, & God provoked against the people. But saith our Apostle, Be not deceived, The matter is not so easily & slightly answered. Every word, that is thus headlongly shot out, is not by and by an allegation sufficient. These be but vain shifts, & will little prevail at length. yet who almost hath not such in his mouth? & thinketh not that he hath said enough, & spoken very much to the purpose when he hath made some such protestation? For, so willing are men to be soothed in this sin & so apt through their own prejudicate affections to be deceived in this matter, That the slightest reason, the vainest pretence, & simplest argument that can be, is unto many good enough, And cause all sufficient to confirm them in their sparing and illiberal humour: but the strongest reason, the plainest proofs, the authority of scriptures, the judgement of fathers, decrees of councils, determination of Laws, consent & practise of all times, are all too weak, & without force to draw them forward & induce them to perform this duty sincerely, & as they ought. And what is this, but wilfully to be blind? purposely to abide in error? and as it were for the nonce casting a mist before their own eyes, to suffer themselves to be deceived?  
2. The reason. God is not mocked. that is, first it is a matter of greater moment than you take it. You have herein to do with God as well as with men, and you cannot wrong the one, but you shall offend the other. Show not yourselves therefore to be as the unrighteous judge in the Gospel, that neither feared God, nor cared for man. He that accounts it to be nothing to him, whether the minister be condignly maintained or not, doth sink or swim, is far deceived. Such vain and idle pretences, such carelessness and denial of duty is none other than a very mocking of God himself, and a kind of scorning and derision of his most excellent majesty & glorious name, Which all the world should fear. Which to be no small sin, the words of the first Psal. alone, may sufficiently teach us, where the scornful are placed in the third, that is, the highest degree of wickedness, whereto well acordeth a saying that S. Hierom hath as he is cited. Decret. cause 16. q. 1 wherein alluding, as it were to the phrase of the Apostle, Tit. 3. 12. declaring the desperate case of such as be in heresy, he saith when a man is grown to that height of of sin, that he will not contribute and give as he ought, condign maintenance and entertainment unto them that be apostolic men, and Preachers of the Gospel of Christ, he doth even (as one that hath made himself unworthy of the Gospel) condemn himself.  
Secondly, God is not mocked: that is, he is such a one as cannot through ignorance in himself or shifts in others be deluded: men may be mokt with and beguiled because they be ignorant, and know not the state of every thing, and of every person, God not so: men may pretend unto men poverty, losses, charges, and what not? and so blind the eyes of men at their pleasure: But God is not mocked. He seeth and judgeth righteously: men may tell the minister that his due is but this and that; and protest that what they offer, is more than their ability, than their due, etc. but there is a God which knoweth who speaketh truly and who not, who dissembleth and who dealeth uprightly, unto whom, if we must (as our Saviour teacheth, Math. ●2) Give an account of every idle word & vain speech that scapeth our lips, how much more for such words and protestations whereby any in a matter of such moment, do go about purposely to delude and deceive the minister of God.  
Whereof to advertise people the better to consider what they had to do, it seemeth to me, first, that God himself among his own people did expressly command every man, that as well for payment of their first fruits as also of their tithes, he should come into the place which God should choose, and there, before the very altar of God, and in the presence and hearing of the Priest should protest before the Lord his God, in this sort. And Now lo I have brought the first fruits of the land which thou O Lord hast given me, & I have brought the hallowed thing out of mine house, & also have given it to the Levit, etc. I have not eaten thereof in my mourning, nor suffered aught to perish through uncleanness, nor given aught thereof for the dead: that is, I have not converted it to any profane & unlawful use, nor kept it back & any way defrauded the Levit thereof: but have hearkened unto the voice of the Lord my God. I have done (viz. in this point touching the true payment of hallowed things) after all that thou hast commanded me. Look down therefore from thine holy habitation, even from heaven, and bless thy people. etc. as you may read more at large in the place itself, Deut. 26. A solemn kind of protestation little less in effect then an oath, whereby the party did testify his uprightness in that behalf, or otherwise made himself culpable of notorious abuse of the sacred name of God, which he had called to witness. Secondly, that the church of God of old did ordain & accustom, that people, for payment of their offerings, their personal (or privy) tithes, and other like, should come into the Church, & there reckon with the minister, there tender & pay him his right, & there offer up into his hands as unto God himself, that which is holy to the Lord, & separated for God's part; which might be no small motive to a reverent & religious care in this behalf, if people would consider, that the minister is there in God's steed, & receives what is appointed in the honour & name of God: that they themselves do stand there as it were in the very eye and special presence of God who is the searcher of the very heart and reins: and That therefore it behoves them to deal uprightly and sincerely, to speak truly & unfeignedly, as they that do know and remember, that they have then & there to do not with man only, but with God likewise, & therefore do abhor, yea & tremble to utter an untruth, and speak a lie, for saving a little of their worldly goods.  
3 And therefore, in such cases, let men take heed, For, God is not mocked: as he cannot (through ignorance) be deluded, so he will not be mocked with: men may be mocked with, because they be not able many times, to right themselves, and revenge or redress such wrongs as are offered and done to them, & therefore must with Patience perforce put them up: but with God it is not so. Heb. 10. It is a fearful thing to fall into the hands of the living God, for our God is a consuming fire. Heb. 12. he being a judge most just and upright, both can and will revenge himself of all such, as by their mockeries and shift do abuse and wrong him and his servants. For  
First in regard of his ministers he hath told us, He that despiseth you despiseth me: as on the other side. He that receiveth you, receiveth me. And we are not ignorant what God said once to Samuel, 1. Sam. 8. 7. They have not cast thee away, but me have they cast away: nor of the sentence of Moses to his people, Exod. 16. your murmurings are not against us (Aaron and myself, God's ministers & servants) but against the Lord. And we may be assured, seeing that Christ doth account whatsoever is done or given to the poor & needy, his little ones, to be done unto himself, Math. 25. 40, 45. much more doth he, and will he so reckon of that which is done to those that are nearer unto him by their office, and do as it were represent his own person, his messengers and special servants. We read of David, 2● Sam. 10. 4. when his messengers that he had sent in kindness unto▪ Hanun King of the children of Ammon were unkindly handled and sent back with shame and discredit, their beards clipped, and their coats cut off at the waist, etc. how grievously and offensively he took it; and how wrathfully and extremely he did revenge it. Let us not think but that God doth tender as much as ever David did, the cause of his servants: and if their beards be clipped, and their coats cut short, I mean, their livings gelded, and their mainteiance taken from them: if they be made to eat the she●●s and take the straw, when other have the kernels and the corn: he both can and will in due time revenge it. He hath testified, that it shall be easier at the day of judgement for them of Sodom and Gomorrha then for such as will not receive his messengers, whom he hath commanded, departing to shake off against such the very dust of the●r foot for a testimony. Wherof● of their extreme ingratitude and contempt of God and his word, and of God's wrath and indignation against such contemners.  
Secondly concerning himself, fearful and notable even to this purpose is the example of Ananias and Sapphira his wife, Act. 5. who making a show to lay down at the Apostles feet the full price of their land, when indeed they kept back a great part thereof, are by Saint Peter reproved in this sort. Why hath Satan filled thine heart, that thou shouldest lie unto the holy Ghost? and Thou hast not lied unto men, but unto God. and again, verse 9 Why have ye agreed together to tempt the spirit of the Lord? and thereupon by and by for a perpetual monument of his indignation against such sins are smitten (horresco referens, I even tremble to tell it) both of them, with sudden and terrible death: with whom, in sin how nearly do they concur that keep away that, which for many ages past, is consecrated to God and his Church, by the laws of equity, of God, of the Church, and of our land: and therefore is not now in their own power, and cannot without great and apparent sin be now converted, or rather perverted to any profane and common use, and to cover their shame and sin withal, come into the Church, and presence of the eternal God, and there protest to their minister, that they have nothing to pay: that they owe him of right but this and that: that they do not, nor will not deceive him of a penny, etc. but God is not mocked.  
Hitherto of these words in general terms, which being briesly thus run over, I will now more largely touch also certain special objections particularly. Them for order's sake (being many) I will sort into 4. ranks, as unto certain heads, whereunto all such may be referred; and they are these, Personal, General, Local and Special.  
Personal I term such objections as may be pretended against the persons themselves that should receive such maintenance. Against whom their unworthiness sometimes is objected. And that is twofold, either in life, if they be such as be not of Good conversation, but given to some or other notorious vices: or for learning, if they be such as can not preach at all, or not so learnedly and excellently as some others do.  
To which one answer may serve, viz, That notwithstanding any such defects, yet the maintenance, the ordinary maintenance of the minister (for of that do I speak altogether) ought to be in such sort settled unto him, that it may not be lawful, not easily possible for any private persons personal unworthiness to withdraw it, or any part thereof. People must know, it is not lawful to requite one wrong with another: not fit that they be at liberty to withdraw their pay from any upon supposed unworthiness, lest they take liberty to pretend unworthiness where there is none, and under colour of fault in some, offer injury to all, and abuse upon light occasions even the best. They must yield the minister his due howsoever. If he be such a one as deserves it not, the fault being not theirs, but his; he must answer for his faults other wa●es. No reason every man be his own judge in his own cause, least malice or avarice become parties. What is punishable or reformeable, must be referred to superiors on earth, or to God in heaven.  
God never permitted any such liberty to his own people. Whatsoever the Priests or Levites were in their desert, yet the people without any exception are commanded to bring in their tithes and oblations. The Priests are reproved by the Prophets, and termed Dumb dogs, Deceivers, Sleepy watchmen, etc. but the people are not advised and taught by the prophets, therefore to withhold from them their appointed & legal maintenance, never was there greater corruption among them, never more wickedness and all kind of unworthiness then in our saviours time: yet he sendeth the leper cleansed to the priest, & bids him offer as was appointed. And sitting over the treasury, and there beholding how men cast in their gifts, commendeth the poor widow for her rich mite, and approveth the fact of all, call it the Offerings, not of the Priests, but of God, Luk. 21. 4. It is also forefended by ancient laws & ordinances of our Church & land. Among which one is notable, made in the time of King Hen. the 8. An. Dom. 1538. the words whereof are these. Forasmuch as by laws established, every man is bound to pay his tithes, No man shall by colour of duty omitted by their ministers, detain his tithes, or be his own judge, but shall truly pay the same as hath been accustomed without any restraint or Diminution: and such lack or default as they find in their Pastouts and Curates, to call for reformation thereof at the Ordinaries or other superiors hands. To this effect we read also in the Decrees, lib. 3. cap. 20. De dec. Tua nobis. Nonnulli vitam clericorum tanquam abhominabil●m detestontes, Decimas iis ob hoc subtrahere non verentur. Verum si. etc. that is, many detesting the life of Clergy men as abominable, fear not for that cause to withdraw from them their Tithes; But if such parties had due respect unto God, from whom all their goods do come, they would not offer to diminish the right of the Church, nor presume to de●eine their Tithes. And a little after, Seeing that God (whose is the earth and the plenty thereof, the whole world and all that dwell therein,) ought not to be of worse condition than a temporal Lord, that lets out his land to others; It seemeth truly too unequal, if Tithes which God in token of his universal Sovereignty hath commanded to be paid unto himself, affirming Tithes to be his, upon occasion premised: or rather by purposed fraud should be diminished. And again; Whereas no man may give away that which is another's, without the good will and consent of the ownest Because therefore we will not suffer that the right of Churches and churchmen upon any presumption be diminished, we command you, That you do compel all such as either in respect of their persons or of their possessions ought to pay tithes (personal or predial) to the Churches and clergymen of your Diocese, to pay them to the uttermost. I will add to these a notable saying of a later writer, that is, of R. Gualther Tig. in his Homilies upon S. Matthew. Homil. 269. They object (saith he) that many do filthily abuse Tithes, and therefore they are unworthy to have them. But this is a bald excuse, For of such abuses, they shall yield an account to God, which do commit such things, not who pay the Tithes. And what reason will excuse him that withholds from the needy his necessary Living, least happily he abuse it to surfeiting and drunkenness? It is the part of every Christian man to pay to every man that which is his due, and not to go about to excuse his own iniquity by another's fault: hitherto he. Thus it appeareth, neither the law of God, nor of the Church, nor yet any equity, do permit any upon a conceit of the ministers unworthiness any way to withhold from him his due: but that they are bound to pay it to him, as he is their minister, and notas he is so or so worthy a minister. The principal reason why, expressed also in some of the former allegations is worthy to be noted, and that is Because the ministers maintenance is not properly his, but God's part.  
The Tithes are Gods, as hath been before showed. If he therefore be not worthy of them, yet God to whom they are principally due, is not unworthy. And therefore as it cannot be but a great fault to withhold rend from a Landlord, or deny tribute to a Prince, for the persons sake that is his receiver: so it cannot but be an open sin to deny to God his right, for his sake into whose hand it is to be paid.  
I have insisted upon this point a little the more, because howsoever it be a thing unlawful, yet it is too usual with us, in case of personal tithes.  
There are not a few which abusing the weakness of the Statute that should restrain them, do take what liberty they lust upon any occasion to wrong the minister. Which being a practice so apparently contrary, not only to reason and equity, but also to the word of God and all good practise, I trust, as a thing not tolerable in a Christian commonwealth, (among them that carry any zeal to the Gospel, or love to them that bring the glad tidings thereof,) shall not long continue (being so apparently discovered) without due reformation.  
2, General Objections I term such as may be made against tithes in general, or against the whole maintenance of the minister, as this. The Tenth is a portion too great for the minister, and a burden too grievous for the people. Less a great deal, as a 20. or 40. or but an hundredth part, seemeth to many might be enough, if not too-much.  
But who shallbe judge in such a case, what is too-much, or or what but enough? what every private person? or only this present age? Then indeed Vae vobis, woe to you ministers, Your stay is bad already, and daily worse and worse it willbe. There will be then no end of oppression and cruelty, of fraud and deceit, of Simony and Sacrilege. And why? but because all you have is thought now a days of many to be too-much: And that though there be, in places too many, but little left, yet less were enough, But if God, if our forefathers, if all Antiquity may give judgement and obtain Audience, sentence is already long ago past on your side, viz. That the Tenth is but a competent portion, and not too much. For  
1. First, God assigned not it only, to his Levites and Priests, but together with it, well near as much more in other things. For as appeareth in the books of Moses. Besides the Tithes of all things, 
The Levites lot.  They had first, 8. Cities with their Suburbs of a mile circuit at least, for their habitation. Num. 35. Josh. 21. Secondly, theirs were the first fruits of all things both annual and natural: Leuit. 23. 10. and 19 24 Thirdly, of divers sorts of sacrifices and offerings, either the whole, or a great, and ever a certain part was theirs, as Exod, 29. 32. Leuit. 7. 31. and 8. 31 & 10. 14. & 24. 8, 9 and Num. 18. doth appear. Fourthly, of all consecrated things, whether it were man or beast, house, or ground, either the thing itself without redemption, or the redemption thereof, at a full and certain value was the priests. Leuit. 27. Fifthly, in cases of restitution, if neither he to whom the goods belonged, nor any of his kindred could be found, the goods to be restored, was the Lords, and the priests had it. Num. 5. 8. 6. And lastly, Their inheritance could never be diminished, but (notwithstanding any sale) returned still in this jubilee, increased it might be by Dedication. etc. Leuit. 25. 30.  
2. As for the Church of Christ; it hath been generally so far from accounting the Tenth too much for the ministers of the gospel, That Suasponte of her own voluntary and free heart, it hath added thereunto (to the end they might honourably and condignly be maintained) no small nor few augmentations. Of Constantine the great that worthy Emperor, it is recorded, That over & besides Tithes of all things, which he first of all, by laws Imperial confirmed to the Church, 
Eu●eb. de vit. Co●stan. lib. 2. ●●p. 36. & 39  to enrich it withal. First; all such lands, livings, houses, and fields, etc. as in former times had been given to the Church, and in times of persecution taken away again, he restored. 2. Of the heathen images which were of purer metal, he made much money, 
S●zomen. H●●t. eccles. lib. 2. c 4.  and gave that money unto the Church treasuries. 3. Out of the public tributes throughout every city, he deducted a certain portion, & assigned the same to the Churches and Clergy of every place. 4. If any had died in martyrdom without heirs, or others of their blood, & left any goods behind them, he decreed, the same being inquired out, should be brought into the treasury of the Church, etc. 5. Whose munificence other Emperors, Kings, Queens, Princes, and sundry other rich, but devout Christians, following; by sundry means, The goods and treasures of the Church (saith one,) were wonderfully augmented.  
3. If we come near home, (and by that which remaineth, and the ruins of the rest, judge of the whole, who so will but cast his eye upon that uniform, general, goodly, & godly course, which once our land-over was thoroughly planted, for the maintenance of our ministery here in England, shall be not see, That our ancient predecessors did account the tithes alone, to be even with the least? And therefore beside the tithes, To the end the ministers of God, the Levites of the Gospel, might have whereon to live, as becometh the Gospel of jesus Christ, they did (as it were imitating the best, God I mean in his law, for the Levites lot) endow every several Church with some reasonable portion of land, called The Gleebe: and 2. ordained likewise, that every Christian (of years) both man and woman, should of his free accord at certain times in the year, offer unto God something, more or less, according as either God had blest him, or his devout heart moved him: 3. unto which, if we add the worthy, & those not a few dignities & preferments without cure of sundry name & title, a great part whereof (God be praised) remaineth unto this day, what was there more to be desired, whereby they might testify their zeal to religion, love to learning, regard to the ministery, and (the scope we aim at) That they, in the abundance of their loves unto their teachers, thought not the Tithas alone to be a reward or maintenance sufficient, much less too much for them? How therefore, cometh it to pass, that degenerating from the steps of our own ancestors, from the example of the primitive Christians, yea, & from the pattern of all perfection, God himself, any should account the tenth, nay the tenth alone, to be too much either for the minister, (or rather God) at their hands to receive, or the people to pay? As S. Paul said once, speaking of God, 1, Cor. 10. 22. What? are we stronger than he? so may I say, What? are we wiser than he? and then all they which for so many ages past, (as it were) uno ore & animo, with one mind and one mouth agreed, The Tenth to be but enough? Doth knowledge and understanding dwell only with us? And hath our age alone the luck, to espy Nodum in Scirpo, an oversight that had escaped the eyes of God and men before?  
4 Last of all, practise and experience doth show, that the tithes even with other emoluments besides, are many times not enough. For so it oft falleth out, That either by the smallness of the place, or greatness of desert in the person, the ordinary maintenance, though yielded in the best and largest manner, is found many times to be far too little, & needeth supply by other places and means. And therefore that is a frivolous objection, That the Tenth is too much, which God himself, the Church of Christ generally, the Church of England particularly, and our daily experience affirm to be with the least. It is too much in their eye only, that sincerely love not the Church, nor the Gospel: that delight to see the ministers thereof (to the end they might be contemned) in Contempt rather than in honour, in shame then in credit: and desire to make a prey of that which is Gods and his Churches, and to be enriched with that which is not their own.  
2. Of the same nature I take their Objection to be, that pretend the estate of the minister. He hath no need of these or those profits; say some. For, he hath enough besides: his living without these is sufficient. A speech both wicked and absurd. Who hath made them judges above others what is a sufficient living for the minister? or given them power to pair off the superfluity thereof? All men will acknowledge I think, that it were an open wrong, and manifest sin, to refuse to pay a rent or other debt to a rich man, because he is otherwise (in his conceit) rich enough, and able to spare it. And I see not, but the case is all one, if upon like pretence a man detain aught from the minister. Again, what is this but to envy at another man's prosperity? why should any grudge the minister his living for the greatness, more than he doth the greatness of his own charge in general, or the wealth of any of them of his charge in particular? It is not in their power to disburden him of his charge any way: & why then should they presume or attempt to abridge him of his due any way? If the place be so spacious and populous, that it may arise yearly to any round Sum, what is that, to any particular persons, who are no less bound to pay their due to the uttermost, then if it were 5. times less? For the question is not, what may (in men's sparing conceits) suffice such or such a man? but, what in duty and conscience every man, or any man ought to pay? in which respect the payment of one thing and not of another: of one person and not of anoaher; of one part of a parish, and not of another, stands not with equity. If one part of a parish contribute towards the maintenance of the minister well, and as is fit, and another little or nothing: if one body pay his whole duty, another detains the whole, God is dishonoured, the minister defrauded, the Church wronged.  
That which one pays, is no discharge for another, but for himself. And as he that payeth doth but his duty: so he that pays not, doth not his duty; Neither is he freed by that which another doth for himself, but condemned, the one having indeed no more liberty than the other. Parishes were sorted with inequality at first, not for easing of some, more than others, in maintenance of their minister, but that by such inequality of divisions, there might be such inequality of maintenance as might be fitting to the inequality of the ministers desert or charge.  
Which godly and necessary purpose they do directly cross, who upon their own private conceit of a sufficiency of Lining without their pay, do attempt to enforce upon the ministers a kind of equality in maintenance with others, twixt whom there is no parity of desert or charge.  
Neither do I see, the state of our ministry for maintenance standing as now a days it doth, how the minister himself can be excused from blame and sin, 
Zanc●. de Red. lib. 1. cap. 19 in 4. precept.  if he upon any occasion or means, having otherwise sufficiently to live upon, do refuse or neglect to receive of any, or of all, that which is his due, or any part thereof. For by such means he shall cause those of other places to be envy and evil spoken of, that do receive or demand the like: and so hinder the course of the Gospel among them.  
2. He shall maintain Avarice if not Sacrilege in his own people. And 3. which is not lightly to be regarded, he shall by such means (as manifold experience doth testify,) 
Lindewood. Prou. eckl.  prejudice for the time to come, both himself and his successors, or at least sow the seeds of dissension, 
Angl. lib, 3. Tit. de Dec. & Oblat.  which will break out whensoever any such omitted or neglected duties shall be required.  
To which purpose, I do remember that I have read a certain ancient Constitution Ecclesiastical of this our Church of England, wherein after due Censure pronounced against all such as shall upon any colour detain the Tithes and other maintenance of the minister, the ministers likewise are censured●, that shall, (the fear of God set aside) for fear or favour of men, ●mit effectually to demand and seek to obtain those rights, which unto themselves, and their churches of right do appertain.  
3. From these let us come to some other objections, as to such as be local, that is, such as concern some special places more than other. Of this kind, Custom is not the least, nor least usual.  
Neither do I deny but that it is a thing that ought much to be respected, and do willingly acknowledge concerning the very point in question, viz. the ministers maintenance, that in our land and Church of England, it is one principal cause of much good and quietness betwixt pastor and people, while both, ruled by custom, do rest satisfied with that, which it, by course of time hath made a law. And so long and so far as any custom is good and reasonable, acordeth with truth and equity, do say of it, with Saint Aug. Cum consuetudini verit as suffragatur, nihil oportet firmius retineri, 
Aug. cont, Donat. lib. 4. Cap. 7.  when truth itself (and reason) approveth a custom, nothing ought more firmly to be retained. Non. n. (as saith Tertullian,) possumus respuere consuetudinem, quam damnare non possumus) For we ought not, 
Tertul. de virg. vel pag. 491.  nor cannot refuse that custom which we cannor condemn.  
Where Custom is not such, but is apparently evil & wicked, being repugnant either to reason, or nature, or the word of God: etc. for so much as by the very laws of men, 
Decret. lib. 1. Tit. 4.  a Custom to the end it may have the force of a law, aught to be both agreeable unto reason, and lawfully prescribed: 
De Consu. cap. ult.  we may justly allege against it that saying of our Saviour to the pharisees, Math. 15. 3. Why do you transgress the Commandment of God by your tradition, or Custom? and the law of God to his people, Leuit. 18. 30. Keep ye mine Ordinances (saith God) & do not any of those abominable customs which have been before you. 
Cyprian. Epist. lib. 2, ep. 3. ad. Caecili.  And say with Cyprian, we ought not to attend what any before us hath thought fit to be done, but what first of all Christ who is before all, did first do: neither must we follow the Custom of man, but the truth of God. For (as the same Father saith otherwhere) Custom without verity, is but the Antiquity of error.  
These things premised, Be it now, that there is any where such a Custom (as they will call it) risen and used, that people shall not maintain their Minister, not give of their goods to him that teacheth them: seeing this is a custom wicked and unreasonable, as which is directly 1. against reason, which saith, that The labourer is worthy of his hire. 2. against nature, which forbiddeth to mous●e the mouth of the ox that treadeth out the corn. 3. against the word of God, which commandeth him that is taught to make his teacher partaker with him of all his goods: and biddeth every man so to honour the Lord with his substance: Therefore it ought to be broken, and not suffered among men. For as it is no good argument to say, it hath not been our custom to serve and worship God, to honour Christ, to have divine service, to have any Church, to receive the Sacraments, to have any preaching, to have other than a Sermon once in a month, or in a quarter, with other like; and therefore we will not now begin to do it, or to have any such thing: so it is neither good argument, nor agreeable to good reason to say, it hath not been our custom, to maintain our minister, to pay any tithes: to give him any thing but what we lust: to be at any certainty, and therefore we will not now begin any such matter. For reason and truth (as well said S. Augustine) must be preferred before custom. And the Truth being manifested, custom must not be followed, because the Lord said not, I am the custom, but I am the truth.  
Yet sometimes custom is falsely prepentended. People count that to be a custom, which is none. For in these cases properly to speak; Custom is an ancient and long continued manner of payment of any kind of tithe in this or that sort, in this or that quantity. And therefore holds only de tanto, as I may say, not the toto. It prevails I mean, and is justly pretended, when question is about the manner how a thing should be paid, but not for the thing itself. For it is a ruled case, or Maxim in the law, that Non est mos de non decimando. There is no custom for paying no tithes at all, or no tithe of any one thing. But where any thing hath been paid for the tithe of such or such a thing, though it be but two pence for that which is worth two shillings, or but twelve pence, where in very deed ten shillings were with the least, or but the twelve or fifteenth, or but the thirtieth or fortieth part of the thing itself, custom carries it, be it reasonable or not, that it shall still be paid in no other sort. Otherwise the denial, or non-payement of any kind of tithes, is nothing else but a flat denial, debarring and withholding of a manifest right, and no more makes a custom (how long soever it hath been left unpaid) then doth a a tenants denials, or detaining of his rent from his landlord, prove and cause it to be irrecoverable, and not due, whensoever he list to claim or sue for it, as a thing whereof the less is already paid, the more is behind and to come. In a word, Then properly may it be called a custom, when some certainty is known, that the Incumbent may be able to understand, what is his due, what his predecessors have, and himself ought to receive, and the parishioners what they are to pay.  
Here it were not in vain to recite some of those many hard customs and unreasonable compositions wherewith at this day our ministry is oppressed, that being laid open to the clear view of all men, they might the easier be discerned, and the sooner (If the case be not desperate) mollified. But as well for avoiding tediousness as for other causes, I leave them to the consideration of the godly and conscionable reader, who being any thing acquainted with the state of our ministery, may of himself observe divers such; and do only wish that such due regard might be had thereto, that hereafter neither any man may have cause by writing, nor any minister by grievance to complain thereof: which might easily be effected (if my conjecture fail me not) if one thing alone, not foreseen at the first, were rightly looked unto now. I mean the mutability an● alteration of times.  
For likely it is, that whereas for divers things, by custom or composition, only thus much is now paid for the tithe thereof both in town and country, which proveth now to be far too little. and the Church and ministry to be thereby greatly hindered, the reason why so small a pay (according to our times) was heretofore either imposed or agreed upon, (for I think that they were settled at first with consent and liking of both sides) was because in those times it had proved, and was one year with another, reasonable, and such as was indifferent as well for the one as the other: and the cause why they are found to be so far from indifferency, and so unreasonable for the one side alone, in these days, is only or chiefly the alteration of the times, by which, ground, fruits of the earth, cattle, houses, and all other things titheable, are grown to such a high rate & extreme worth, as in those days was not imagined they could possibly have risen unto with continuance. The special reason that moves me to conjecture this to be the cause is, for that I know that in those times, when such customs and compositions took their beginnings (for most of them seem to be somewhat ancient) not the laity but the Clergy, the Churchmen, were the stronger side, and therefore (questionless) would never yield but to such composition or Custom, as in their judgement and knowledge, or conceit (then) should not be prejudicial to their Churches. Wherefore if this error of the times alone were amended, probable it is, that divers customs and compositions, which now ministers (not without cause) complain of and grudge at, might stand without dislike on either part. The readiest way to amend it, were to make such rates and payments somewhat alterable▪ that so as prices of things do rise or fall to any notable difference, the rates and payments themselves might from time to time, as upon every vacation of the benefice, or alienation of the possessor, or other like opportunity, vary and alter: and not the minister enforced to look, with his continual hindrance, when things will come (which happily and very likely will never be) to those old rates and values again: and be fain to live the mean while, not as his parishioners, according to the present times; but as no body else doth, according to the former: as if it were possible for the minister alone, and above any others, now a days to live well enough, by that which was thought and found, when means to live by, were more then ●ower times cheaper than now they are, to be but sufficient for him, & even with the least: or reason that any howsoever unreasonable & preposterous composition should bind as well the succeeding as the present Incumbent: & men have power to prejudice not only themselves, because men may do with their own as they lust, but also all that ●ome after them, even in things that are not their own, farther than for the use, and present time.  
I come now to the fourth and last sort of objections, viz. those which are more special than any of the former, that is such as concern Personal tithes. Touching which very much is to be spoken and answered, as which of all other are most in question.  
It seems unto many, a thing most unreasonable and hard, that personal tithes (such I mean as of Artificers, Tradesmen, Merchants, etc. are to be paid) should be demanded. And therefore as if the Statutes and laws to that purpose made, and yet in force, were a thing against all reason and conscience, they will not abide to hear thereof. What? men to pay tithes of their labour, and of their private gains? Tradesmen and artificers to be accountable for tithes?  
But for answer. 1. That such kind of persons ought to contribute toward the maintenance of the minister as well as others, is already so plainly and firmly proved, that any man, not void of sense and reason, cannot but be satisfied with it.  
2 This kind of contribution, whether any lust to call it a Tithe, or a tribute, or a rate, or a pay, or what else any will, it is not much material; it is the thing itself, and not the name that is in question. If the name seem odious unto any, let it be changed if it may. Though I think there be more reason to retain also the name, as all our predecessors and laws have done, then to alter it.  
3 Concerning the quantity, how much they should pay, this is granted that such persons are not required to pay as the husband man doth, an entire tenth, but a tenth of their clear gains, their expenses and charges being thence deducted.  
4 If the quantity determined do seem also (as to many it doth) over great, what might be little enough, I cannot easily guess. And I suppose our predecessors, and the wisest and most learned of all Christendom, which did determine it, saw more cause (and I doubt not but they saw in this matter as much as was to be seen) why so to determine, than any now can show for the contrary.  
Their common allegations are as followeth.  
1 They of whom such personal tithes are demanded, are poor tradesmen, artificers, etc. which having no lands, no cattle, etc. as hath the husbandman, are not able to pay.  
Answer. 1. Where poverty is truly pretended, their case I grant is to be pitied not burdened. Neither is it intended that aught should be paid, but where it is due. But he is very poor that hath nothing at all to pay. If their gain and income be but small, yet according to that it is, as they have received, so ought they to return again to God. It is not fit, nor it is not lawful, because they have not as much as they desire, therefore they should spend God's part and their own too, & eat up that, by which the minister should live, as well as that which pertaineth to themselves.  
2. But whether poverty be always justly pretended (as if none were to be accounted rich, but such as have lands and cattle) may very justly be made a question. For if, as a tree is known by his fruits, so poverty or riches may by the effects: then out of all question, if we compare the husbandman and tradesman, the townsman & contryman together in other outward things, as in diet, apparel, house, household furniture, building, expenses, etc. it will easily and quickly appear, who is the poorer. And now, is it not strange, that whereas in all other things in worldly matters, the tradesman, etc. oftentimes exceeds the countryman very much, and will be taken for the richer, & more able person, only in honouring God with his substance; in upholding religion with his riches, in maintaining the ministery of the Church with his wealth, he will not come near him by many degrees: but though he delights to have the fairest house, the best apparel, the surest armour, goodliest furniture, richest table, etc. Whatsoever it costeth him: yet is, contented (rather than he willbe at any charge) to have the worst teacher, the abiectest minister. And is poverty the true cause of this? is need always justly pretended? Is that I say, ever the right cause, why now a days among such vix invenias locupletem, locupletem dico (they be S. August. words, not mine) non tam facultatibus sed op●rib. a man can scant find a rich man, a man I mean that is rich, not so much in worldly goods, as in good works, in ability as in deeds? Why, that many etsi in dom●b. aeuro●unt divites, tamen in Ecclesia sunt mendici, Though at home in their houses they want neither silver nor gold, that appear very rich, yet at Church, in the house of God, they seem to be very poor: though for their own private and worldly respects, they have and will find plenty, yet for the service of God, and good of their own souls, they have little to spare? I will not say as S. August. doth, we all worship one Christ, & profess all one religion, but not all with one mind: yet some cause there is, but it is not poverty, what ever it be.  
It was not thus in former days, in time of Popery, & among our own forefathers. There be some yet living that can partly remember, & more that have heard their fathers tell, That the ministers of the Church lived then no where more richly & well maintained then in towns and Cities: That diverse small towns did maintain 4. or 5. Popish priests in better sort, than now a days one minister of the Gospel can be maintained. Yea, as some worthy credit do write, some Cities, and those not very great, did in those times maintain 30. or 40. Mass priests, better than now they do 3. or 4. preachers of the Gospel. By what means they did this, though it be not much to the matter in question, for all was of their liberality & readiness of heart toward religion, yet they having as small lands as many have now, and living by their trades and sciences as such do now, it must needs be that they made that care and conscience of their offerings and personal tithes, which doth not appear now.  
Therefore as the Apostle said once to his Corinthians in another matter, so may I in this. I speak it to our shame; Ours, that do profess the Gospel, that glory of knowledge, and presume of our zeal unto the Truth, and special love unto the Gospel: ours that condemn ignorance and detest Popery: that the children of darkness should be wiser them the children of light: That they which rightly knew not God, but lived in Idolatry and all kind of superstition should be found more righteous in this so material a point of religion than we: and be justified by ourselves (their adversaries for the gospels sake) that they did (as indeed they did and do) better honour and maintain their vain teachers, blind guides and false Prophets, the● we our sincere Pastors, faithful leaders and true teachers. Indeed it is no new thing, and therefore the less wonder. The Egyptian priests had better provision made for them in a time of penury and famine, than our evangelical ministers in the Halcyon days of all abundance, 
Genes. 47.  peace, & plenty. The Prophets of Baal 450. and of the Groves 400. are fed at I●zabels table with the best, when as Elias is glad to eat with the Ravens by the river Cherith, & other the Prophets of the Lord are sustained in a cave by Obadiah with thin fare (God knows) bread and Water. 
1. Reg. 18.  But what may we think of it? may we not therefore justly fear, That as our Saviour protested against his own nation, that the men of Niniuch, & the Queen of the South should arise against them in the day of judgement, and condemn them, because they repented at the preaching of jonas, 
Math. 12.  and she come from far to hear the wisdom of Solomon, but they would not repent at his preaching that was greater than jonas, nor hear his doctrine that was wiser than Solomon: so our Popish forefathers and other blind Idolaters shall arise in the day of judgement and condemn many of us, because they had that due and good respect to their priests such as they were, which we have not to ours, such as they are. They were content many times to impoverish themselves to maintain the Church and enrich the ministers thereof, whereas we care little how to impoverish the one and spoil the other, so we may enrich ourselves. And if this way they any thing offended, it was in this, That they made their priests being but bad, to be worse with overfeeding, & pampering them too much; we run quite into the other exreame and (that which is of the two, the worse) do make them that be good men, and would be good ministers, many times to be bad, unprofitable and contemptible, by pinching them, and keeping from them that which they should live by: and to the no little detriment of learning, and ruin of religion, turn to our profane uses, and reserve to our private estates, that which in equity and right, by the Law of God and his Church, should be employed to a more common good. But take we heed, God is not mocked. A masked pretence of poverty will one day be a silly shield, and little help when God shall bring every work into judgement, & disclose the things that now lie in darkness.  
2. Secondly, it is objected, That those of whom such kind of tithes are demanded, do commonly adventure much, and so be subject to many losses, etc. more than the husbandman is: and therefore no reason that they should pay any such tithes.  
Answ. 1. That their estates are more casual is not denied. And in consideration thereof, partly it is (I think) that by the consent of all, an entire tenth is not required of them, but (as I have formerly noted) a tenth of their clear Gains, diductis Expensis But because it is no reason that they pay so much as the husbandman doth, is it reason they pay nothing at all? I will not here actum agere, Let the Reader think of it as God shall move him: Enough is already said touching that point.  
2. As for the adventures and hazards, the great perils and many dangers, which they do pass & endure, I for my part am so far from thinking it reason, that in regard thereof they should befreed from yielding to God or his minister any part of their goods, that thereby I hold them rather, to be the more bound (being delivered out of such perils, and having obtained good success) to show themselves therefore the more thankful to God, as unto whose only great favour, singular providence, & special mercy, they do (as they ought) impute their safety and good event. And of my mind it seemeth were those godly & truly religious Captains of Israel in Moses time, who having been at war, and their whole army being but 12000, had fought & vanquished 5. Kings of Midiam, & all their people, and yet found upon review of their companies, that they had not lost a man, 
Numb. 31.  though they had already by the Lord's appointment, parted with one half of the booty, unto the rest of the people that went not into the field, and of the other half had given as a tribute to the Lord, of every 500 one, did father voluntarily over and above all this, in token of their special thankfulness for Gods so great and unexpected deliverance, offered unto the Lord another rich offering of their jewels & ornaments which they had pillaged, to the value of 16750. sekels of gold, a memorable testimony of their grateful minds. They thought it not enough to give to God as others did, and as was ordinarily required, but because they had tasted of God's mercy above others, they account it their duty (as every godly man should) to give to God more than others. For, nature, much more religion teacheth, all, that The more a man receiveth, the more he is bounden. The greater benefits, the greater thankfulness is required at his hands.  
True. But cannot we be thankful to God, 
Objection.  though we offer unto him none of our goods? we can praise him with our hearts, and with our tongues declare the wonders that he had done, we can exalt his name in the congregation of the people, and tell out his works with gladness.  
Or, 
Answer.  To be plain, we can be content to offer unto him the oblations of our hearts and our lips, but not of our hands. We can be content, 
S. Bernard.  as S. Bernard very aptly, to this purpose speaketh) to go with the wise men to seek Christ, yea, we will with them fall down and worship him too, but we be grown too wise with them to open to him our treasures; That is, the very renting of our hearts, we cannot endure to be tied unto it. If Paul will make Agrippa a Christian, he must except these bands too. But be not we deceived, God is not mocked. He requires that we honour him with our goods, as well as with our bodies and our spirits, for both those and these are his. Which the man after Gods own heart David, well considered, when (as we read Psal. 116.) having been in such distresses and troubles, that standing upon the brink of the pit of despair, he said, All men are liars, and utterly deceived, that say or account of me, that ever I shall escape these dangers, and be exalted to sit upon the throne, and yet at length finding Gods mercies so unmeasurably heaped upon him, that he was not able to express them, bethinking how to show himself not unmindful thereof, nor unthankful therefore, he did inquire within himself, saying; Quid retribuam Domino, etc. What shall I render to the Lord for all the benefits that he hath done unto me? He resolveth not only ay wili take the cup of salvation, and call upon the name of the Lord: but also this, verse 15. I will offer a sacrifice of thanksgiving according to the law, and I will pay my vows even now in the sight of all his people; that is, I will with my goods perform such ordinary duties as the Lord in his law doth require: and I will besides render of my goods such other things as in my trouble I vowed extraordinarily to give or offer up unto my God, if he should deliver me out of them. Now if men be so far from David's mind, that (because they have been in trouble and danger) they will not only not vow, nor give any thing extraordinarily, but refuse likewise therefore, to render even that which God doth ordinarily require, let them take heed, least pretending to draw near unto God with their lips, their hearts (whatsoever they pretend) be as far from him as their hands; and instead of showing thankfulness, they do not openly bewray manifest unthankfulness, and so make themselves unworthy of future blessings, that be so ungrateful for former.  
3 But it is not fit, that the minister should receive personal tithes: because so he will from time to time, be acquainted with men's several estates, and know as well as they in manner, what they gain or lose from year to year.  
Answer. But why is it not fit he should know, in some general sort at least, how god doth bless or not bless, prosper or not prosper his people? For how they do rise or fall, & what their states always are, he cannot know, because he is nothing the more acquainted thereby with their expenses and spending of that they have. God thought it to be fit enough among his own people the jews: as may appear by appointing them, 1. To pay the tenth of every thing. 2. to bring 3. times a year every man his offering according as God had blessed him. In diverse of their offerings, to offer an offering of greater or lesser value, according as they were either rich or poor. Again we do see, that the husbandman at this day every where doth account to the minister of God how God hath blessed, enriched and increased him, or otherwise diminished and brought h●m low, in every thing he hath, both great and small. And why shall tradesmen, etc. think that not fit for them to do, which God did judge to be very fit for his own people, and which husbandmen neither refuse nor think unfit? Let others think what they will, I do verily think it to be not only fit, but also expedient and necessary too, that every man whether he be husbandman or tradesman, doth live by by land or sea, by nature's increase, or by his ●rte and labour, should let his minister know how God doth either bless or not bless him, that so he (the minister) may be the more occasioned, the rather for that it so nearly toucheth himself, either to praise God for plenty and abundance sent, or to pray to God, where his hand is heavy, for the removing thereof, and sending of better success.  
Farther, But where some composition lies, unless the minister be made acquainted with the Income & increase or decrease of his parishioners estate by Computation, which way is it possible he shall know what certainty to demand, or depend upon? but must (the thing that it most disclaimed, & indeed utterly intolerable) stand still to the courtesy & benevolence of the parishioner. Wherefore sith it is most unfit and unreasonable that the minister be left to men's courtesies & consciences, which now a days be but short; let such as think it not fit that he should be acquainted with their gains and losses from time to time, condescend at least to that which neither part hath any just cause to except against, that is, some reasonable Composition, as in London already there is: which one year with another may be indifferent for both sides.  
4 But where is any such Tithe paid? who is there that pays them? Therefore why should we do otherwise then others do?  
Hereunto though I might answer in a word, We ought to live by laws not by examples: And therefore though it were true, that this kind of Tithe were now no where paid, yet this being proved (as it is) that of right it ought to be paid, such examples of non-paiment do not justify, but make more evil the fact. For, The more transgressors, the greater the sin. The farther the disease is spread, the more intolerable and needing speedy care, ne pars syncer a trahatur, lest all be marred: yet if the willing Reader will vouchfafe but to turn a little backward he shall there find it sufficiently declared, how long, by whom, & where, those kind of Tithes have, from time to time been paid.  
Farther I answer that in divers parts of our land, they are paid in one or other manner namely in the cities of London & Canterbury, as both by practice, and by the statute for that purpose extant in print, is evident.  
2 Besides London, these kind of Tithes are also paid in divers other places, in some other manner, as I do gather, by the very words of the statute touching such tithes; wherein is this Prouis●, That in all such places where handiecrafts 〈◊〉 have used in some other manner, (viz. otherwise then by computation of the tenth, the expenses diducted) or by composition for the tenth proportionably, with London) to pay their tithe, that there the same custom of payment of tithes shall be observed & continue stil. For these words do plainly signify that there be such places in the land, whereby some ancient custom, artificers, tradesmen, etc. have used to pay such Tithes though in other manner, then either by the statute generally is provided, or in London, etc. particularly is used: otherwise that Proviso were superfluous.  
3 Also in fisher towns, the fishermen do pay tithe of their fish, and so do fowlers of their fow●e, both which are a kind of personal tithe, as by the manner of payment thereof, and custom of every place may easily be conjectured.  
Now seeing personal tithes are paid in fisher towns, likewise in London & some other places else, after one sort; and in divers other places after another; and in all other places (of like nature) ought to be paid: it is superfluous to ask where they are paid, and who do pay any personal tithes? Rather they show themselves apparrantly worthy blame, that moved neither by the example of husbandmen that pay predial tithes, nor of the best of our towns and cities (such without all exception is London, being the head city of the whole kingdom) which do in one or other manner pay personal tithes, and so yield the minister a certain maintenance, will look only upon those, which regarding neither law nor good example, do not their duty; and account they do not amiss, so long as they do but as such (the worst, not the best) do.  
5 But this were a great charge to towns and cities, where people already, though they do pay the minister nothing toward his maintenance, yet have enough to do to live. And were it not a great benefit to them, if they might continue as they do in many places, that is, giving that way but what they lust?  
Answer, 1. Why should any account that to be a charge and burden over heavy, which others do easily bear, and that, I say not without any grief, but even with desire to continue? Be there not divers places in the land, where predial tithes being paid to the Church, the minister receiveth yearly more pounds, than shillings in some towns, that yet are the more populous, which nevertheless do not count it a matter of charge, nor repent that ever their predecessors condescended thereunto, but (may count themselves, and) are indeed of all other thereby most happy, because they have those notable means which others want, to obtain the best and most learned teachers to reside with them? And what charge, what burden is it to the Citizens of London, to pay as they do by the house? Do they complain thereof? Do they find it a beggaring & undoing unto them? and see that they have cause to curse the time, that ever such a course was taken betwixt them and their ministers? Nay rather, do not many of them of their own liberality and love to the word, augment and enlarge it? And doth not infallible experience show, manifest & manifold reasons convince, That it was an happy thing for them, that ever so just & necessary a law was enacted, and so excellent, good & indifferent a course provided and planted for their ministery? And that the ministery of our land, specially in places of like condition, will never stand in good estate, nor the people thereof have due and necessary teaching, till the same or some other like course for personal tithes be generally and duly planted and settled among us.  
2. Men ought not to count that a charge (a burden not to be admitted, being yet absent, nor endured being present) without which they cannot well be. But except men will maintain a minister, they cannot have, nor indeed are not worthy to have a minister among them. Wherefore as a tenant counts it no charge to pay his rent, because unless he pay it, astart; he knows he cannot dwell in the house: so neither aught the parishioner, who ought to account himself no less bound to pay to the Church the rights thereof: and be as willing to yield his minister that is due, as he would him to be to perform the office and duty of a minister.  
3. It is certain & evident, That our predecessors, ancient & best Christians, did not account it a charge overgreat to pay their personal Tithes, and maintain liberally their ministers: nor a benefit to tradesmen, etc. to pay them nothing, and give them but what they lust. For than they would never have condescended (as it appeareth generally they did) to the payment and establishment of personal aswell as of predial tithes. And it had been an easy matter for them, while yet no such thing was in practice, and not so much as the name of personal tithes devised and known, to have admitted no such kind of imposition, but to have held fast such a privilege and benefit: but that, besides reason itself, religion had rightly informed them, that, which covetousness will not suffer us to learn, That such freedom was bondage, such ease the worst burden, and such a benefit the greatest detriment: and therefore it was as necessary for them to impose personal tithes on tradesmen, etc. as predial on husbandmen, & no more benefit for those to be free of the one, than these of the other.  
4. I appeal to their own consciences that thus object, what benefit it is to any parish, where predial tithes are due, to have them taken from the Church, and nothing there to be left, except it be some peeled Vicarage, scant worth the taking, or some, beggarly stipend worse than it? I am sure unless they will speak against their own consciences & all reason: unless they be of that mind of which it is likely that some are, viz. That, so they might have their tithes, & other profits, which now the Church doth or should enjoy into their own hands, they cared little, whether they had any minister, any public service of God, or any teaching at all: they must answer, That (howsoever the case now stand,) that is not benefit to the place, but an extreme misery & plague; seeing by that means they of the place must needs have such teachers, not as are fit, but as they can get & rest contented for the most part, with the dregs and refuse of the Clergy, whereby the blind leading the blinds, both fall into the Pitt●: whereas if the minister (as in other places) had the whole, they might have some learned & very able teacher to their Pastor; who, carefully attending them, might save both himself, & them that hear him. Now if the matter be well looked into, what difference is there twixt the one and the other? I mean, if in the one place the minister hath all the predial tithes kept from him, and in th'other all the personal? and thereby as well the one as the other is a fit receptacle for only the worst and unworthiest Pastor? And what is this but as that, a kind of Impropriating? unless happily it be of the two, the more wicked and intolerable. First, because in the other, that the minister hath though it be but little yet is certain. He knows what to demand of every man, and hath good Law for recovery of it, if it be detained, in this, not.  
2. For the most part it is more in quantity then the personal tithe is; the number of parishioners or communicants one with the other compared.  
3. The other is taken away by Law; this by very fraud, and nothing else but abuse (or at most unsufficiency and weakness) of Law.  
4. In the other every parishioner pays his full tithes, if not to whom of right, yet to whom by Law, it ought to be paid: and so is, quoth ammon's, discharged of his debt and duty to God and the Church: but in this, the parishioner without so much as any cloak or convert of Law to hide his sin withal, detains his tithes to himself, and so converteth to his own pr●uate use, that which the other either directly or indirectly pa●es to God and his Church.  
5. Finally, 
Note th●● well.  what benefit it may be to any people to usurp this liberty, I know not; unless this be a benefit, That by this means they may at their pleasure abuse, wrong, impoverish, persecute, weary out and drive away their minister whensoever they list. For by this means, if a company of them shall but lay their heads together, upon any conceit they have against the man, to hold him short for his maintenance, and to pay him no more than perforce they must, and both he & they know (how muchsoever in very deed his due Bee) he is able by any law ●et in force to recover; than it is easy to conjecture what will within a while become of the poor minister. And whether this be not a kind of persecuting of the Gospel, (and therefore unfit to be tolerated where the Gospel is professed) let all men judge. For if in wars, as experience● doth show, it be possible to assault and overthrow the enemy aswell by famine, and secret underminings as by open battle in the field: and it be true which Divines have observed, that there is a kind of persecution that is privy and wrought by subtility and policy, and it no less dangerous, then that which is open & by planie force and violence; then out of all question, this is as fine a pollic●e & as notable a subtility, whereby men may persecute the minister of God at their pleasure, keep him and drive him from them when they list, & yet be reputed in the face of the world for none other then good and honest men, yea religious and good Protestants, as any lightly the devil can devise. And therefore knowing the whines of Satan, I will not marvel, if any such as are secret enemies to religion, and indeed despise and contemn the ministers thereof, what show soever they make unto the world shall labour and stand up with tooth and nail to hold fast this (supposed) privilege & benefit. But I shall more than marvel, if (this devilish Stratagem being thus dis●●uered,) any that sincerely fears God, unfcinedly loves the Gospel of jesus Christ, & in truth & verity affects the ministers thereof, shall but open his mouth to have it continued, & such an advantage & ready means for the devil and his members, to persecute the ministers of the Gospel, at their pleasure, suffered among Gospelling Christians.  
I have showed sufficiently that it is no benefit to any (whatsoever some account it) to be freed of personal tithes. Now will I also show (for the farther satisfying of all) that indeed it is divers ways, a great benefit, and the right way to do themselves good to pay them, and so their own great harm that they do not.  
1. By that means, they shall honour God with their riches, as God hath commanded, Prou. 3. 9 as did Abraham, Genes. 14. jacob. Genes. 28. the Israelites, Numb. 31. their neighbours and brethren that are husbandmen round about them do: and all men, by the Law of God and nature are bound, as already is proved and declared in the 6. and 7. Chap. of this treatise at large.  
2. They shall procure unto themselves able and good teachers, one of the most principal benefits that God can bestow on men in this life; and not be subject, as commonly they are, unto the worst and unworthiest of all other. Maintenance for learned men once settled & had, learned men will easily be had also to accept it: not had, it is vain to expect or hope for such to come among them. I deny not, but that sometime learned & very worthy and able men do accept of very mean places. But it is either for very necessity, making of such as it were a stay till they can be better provided for; 
Dionisium Corinthi.  Or it is for a supply, and by way of augmentation, having some better preferment otherwhere. And then not seldom it so falls out, that delighting to be most with them that best maintain them, these are left to unlearned Curates: and so have indeed learned men rather in name then in deed to their Pastors, according to the measure they offer them, which is a living in name, and not in deed; a maintenance in show, but not in proof.  
3 They shall procure the blessing of God upon them & their goods, even in regard of their outward estates. For (as after I shall show more fully, Cap. 9 following) God doth bless than with plenty & increase of wealth, that duly pay their tithes, as well personal as predial, and liberally maintain the●r ministers, whether in town or country: as contrariwise he 〈◊〉 them with losses▪ shipwreck, scarceness, barrenness, poverty, and need of all things, that deal otherwise.  
4. They shall procure much unity, amity, and good liking betwixt them and their ministers; whereas now there is continual dislike, grudge, discontent, grief, and murmuring on both sides. They think him a man covetous & unreasonable, one that will never be satisfied: he again counts (as the truth is) them unreasonable and unconscionable in their dealing toward him, that look he should rest satisfied with their offerings only, & those other scraps that now and then fall out, together with what they lust besides to give him. Which is in truth a kind of beggarly condition▪ & so unseeming a minister of the Gospel, that I hold him worthy much reproof that shall accept and approve it.  
5. They shall avoid the grudge and envy of their neighbours, husbandmen, and others that pay in good sort, who (as I have heard oft with mine own ears) do repine and grieve that they should pay so much (yet but their due,) to the maintenance of their ministers, when others better able a great deal in wealth and worth (though not in lands) pay in manner nothing: not the fortieth, nor many times the hundredth part that they do. They ask (not without reason) why one husbandman, his living being not worth above 10. or 20. pounds by the year, should yearly pay 20. or 40. shillings a piece at the least; and a Merchant, a Clothier, a Trade or handicraftsman, dispending by his trade or science an hundredth pound a year at least, esteemed worth 500 happily a 1000 pounds, shall pay scant so many pence? Or when the husbandman pays somewhat either in Specie. OF by custom and composition for every thing he doth possess, why these shall not pay of any one thing almost the tenth? For they be not so blind, but they can see, nor so bad accountants but they can tell, That if tradesmen paid but the tenth of their gains for any one commodity that oft they deal in, it would & must needs be more than that they commonly give for the whole.  
Such inequality & un-indifferency seen betwixt them that be of one parish, one church, one country, and one kingdom, and therefore should be as equally and indifferently dealt with, one as another, how can it but offend, and grieve them that be still pressed, and bear ever the heavier burden? And so much the more when they see, That by this means many times it is, that they are ill taught, have had Ministers, and their Ministers live in need and beggary: whereas they know well, that if the rest of their neighbours did mainta●ne them, and allow them as much a piece, (or but half so much) according to their ability as they do (& in all reason & equity, besides religion so they ought) they might have as able & good teachers as in other places & parishes there be.  
6. Whereas now it oft falleth out, That where the place consisteth not of tradesmen etc. some of the wealthier sort are fain, (they seeing by the withdrawing and ill payment of the greatest number their Minister else not able to live among them) to pay more than is their due: hereby, a due certainty settled by law, all shall alike according to their estates be liable to the Ministers maintenance, and so he better maintained then before and yet they that before were overcharged much eased.  
7. Whereas now in divers places, some well disposed people, considering their want of teaching, have of late years devised a remedy by surcharging themselves, that is, by maintaining a preacher besides their Minister: by this means they shallbe eased of a great part of that charge. For their own Minister being condignly sustained, would oftentimes perform that the other doth.  
7. 6. We do pay personal tithes: as they are due, so they are not denied. Answ. I do not deny, but that divers tradesmen, artificers, etc. do pay their Ministers somewhat above 2 pence a piece, as 4. pence, 12. pence, 2. shill. ten groats, or it may be a crown, etc. but howsoever they may account that overplus, to be their personal, or (as they call it) their privy tithes, and pay it in name thereof: yet for my part I am altogether of another mind, and do verily think and take the same to be but a mere offering only. My reasons are, 1. If Tithes be Decima pars, a tenth part of that a man doth possess, or of a man's gains or increase, for so the word doth sound, men have defined Tithes, and the law of God doth determine: then in no sense, can such a scantling or pittance justly be termed or counted for any Tithe: seeing many times, it is so far from the tenth, that is not Centesima the hundredth, happily vix millesima pars, scarce the thowsandth part of that years increase, and clear gains, and so no way proportinable to tithes, either as god's law, or as man's law doth lay them out.  
2. They which pay it, do pay it, not as a thing due and accountable as tithes are, but as a matter voluntary, such are offerings: which they may, as they account, and indeed upon the least spleen in the world against the Minister, do deny to pay, thinking (〈◊〉 a man may believe them) that by law he hath right to nothing but his two penny offerings: and that whatsoever they pay him more, it is their courtesy forsooth, as a gift or alms, and not their duty or his desert.  
3. It comes nearer to the quantity and nature of an offering, which commonly is and hath been a thing voluntary, far less than the tenth part, variable according to men's minds as well as their estates, etc.  
4. Otherwise the right payment of offerings cannot be seen among us. For that 2. pence which alone they account to be their offering, is enforced by law, which requireth not so much only, but (as I take it, and else it is wrong) somuch at the least of every one, and therefore is not voluntary. Secondly, that is (as they account it) equal to all: whereas gods law (whence the custom of offerings hath his chiefest ground) required it should be more or less according to every man's ability, Deut. 16. 17. And it were a shame and discredit to the richer sort, that they should offer, not like rich men much, but as poor widows every man his mite, or as one terms it, & well, micas, their ●rums; as if they reckoned of the minister in the, Ch. as of Lazarus at their doors.  
5. It was the custom once of our Church of England, to make their offerings 4. times in the year at the least. Which though now by a worse custom they be brought all to once; presupposing it were yet inuse, if a rich man should offer but 4. times a year, I would but ask what might be expected from him? what? but an halfpenny at a time? Could he for very shame, setting aside Devotion or Religion (though he did pay his tithes besides in the largest manner) cast down less than a groat, six pence, or twelve pence at a time? which cast in all at once comes to a like reckoning.  
So that every way this matter considered, make of it what they can, they can make no Tithes of it.  
At the most it is but an offering, and that a poor one too, if it be compared with the abundance which some of those offerers do possess, or with the little which itself is, in respect of that the husbandman doth pay, or with the manner of offering among the people of the jews; who I doubt not by way of voluntary offering alone, besides their tithes, their vows, their first fruits, and their appointed sacrifices, gave far more than many of those of whom I speak, do give every manner of way.  
Wherefore I may with good reason and evidence conclude, That they which pay their minister but in such sort, therein pay him no tithes at all; and so withhold from him the greatest part of his maintenance, viz. his Tithes, wherein properly the very substance of the ministers maintenance doth consist: the rest viz. his offerings, being but as an overplus cast in, and added to the heap.  
Wherein I would to God people would or could see, First how hardly and injuriously they deal with the minister, in that for his whole years labour and pains among them, they yield him no ordinary maintenance at all. For the offering (as I have said) is but as an extraordinary bounty. And therefore speaking of these matters I am wont to say, That he which pays his offerings, and other petty and extraordinary duties, but withholds his tithes, doth like as if a man making a show to pay a man a bushel of corn by heap, should deliver him but the over-measure, and keep back the just bushel for himself. Secondly, how unconscionable and void of due consideration they show themselves, who seeing the husbandman to pay tithes as well as offerings, and to contribute towards the maintenance of the minister so liberally, That there is scant a man among them whose living is worth Com. annis, an 100 pounds, but yields the minister 7. or 8. pounds at least, and in places that be fertile and good a great deal more: and divers tradesmen, etc. (in London I mean) to pay by the house 7. times as much at lest, as they do by this voluntary course: yea, knowing that they themselves do many times give the minister, more for one hours labour, as at a marriage, a funeral, etc. then this way for the whole year, yet can persuade themselves that they do well, and satisfy their minds, that they perform their duty to God and his minister in very good sort?  
For what conscience, reason, and equity is in it, that a man able to dispend by his trade, science, and profession 100 marks, or an 100 pounds yearly, should look to have the benefit of a ministers labours, for him and his all the year long, for twelve pence, or ten groats, etc.: specially when as an husbandman not of like worth in living by far, gives him as many or more pounds?  
I hope I have now made it most evident and clear to the eye of all indifferent persons, that notwithstanding any thing that can to the contrary be objected, it is both reasonable and necessary that Personal tithes aswell as Predial be paid: & by consequent, That the laws, and namely the Statute of An. 2. Edu. 6. cap. 13. to that purpose made, are, in that point, not hard and unreasonable, but reasonably equal, and just. Against the which, howsoever some do murmur and complain in that respect, yet I would to God, that the ministers had no more cause of complaint than the people have, by reason of the grievances, which by occasion, or abuse, at least, of that Statute, concerning personal tithes, they do endure.  
For, if (as I trust it may) it may be lawful for them that be grieved to groan, and that feel themselves distressed, to call for help, and open their griefs: if in this time and liberty of the Gospel it may be free in defence and furtherance of the Gospel, to speak the truth; the truth is, That that Statute (in other respects) is over-favourable to the people, (as made altogether or their advantage) rather then to the minister, and too hard to the minister, not to the people. Namely,  
First, in regard of the time allowed for payment, which is at Easter. For, till then by the Statute, the parishioner may choose, whether he will pay any penny of offerings, or of those personal tithes.  
This clause, I assure you, goes hard for the minister. For howsoever in some country parishes, where are few or none, that ought ot pay personal tithes, and the minister hath his living come-in, at other times of the year in due sort, it is no great matter, nor hurt to him to tarry for his personal tithes and offerings till Easter: yet in Towns and Cities, where the poor minister hath but a little (God knows) as yet, to live upon, to tarry for all till the years end, and to be fain (as no doubt many do) to borrow, etc. wherewith to keep house till Easter, that goes hard. 2. And as the forbearance of a man's due so long time, cannot but be to him some trouble and hindrance; yet it were well, if he lost nothing thereby in the end: but that is seldom so. For the parishioners who commonly are ready to prey upon every advantage, and ingenious to devise means and shifts to pay as little as may be, take thereby occasion to shuffle together their whole years employments; And than though they have gained well in the former quarters of the year, if happily they have lost any thing in the later, the parson pays for it: whereas if they paid those personal tithes, as the husbandman doth his predial, or as fishers and fowlers do their personal, viz. always when they arise, or at the quarter's end, as in London, the Minister might happily far a little better than commonly he doth. Neither is this all: but by this means, 3, if the Incumbent having served 2. or. 3. quarters of the year and more, happen to die before Easter, all is lost; he, his wife, family, etc. for a great part of the years service, shall have nothing, but the next Incumbent shall reap the fruits of his whole years labours.  
Secondly, in regard of the persons exempted by law from such personal tithes, which be, first all common day-labourers, and then in fisher towns, all save those that have fish to pay. For of these, the former is a favour more than the husbandman hath, who, how poor soever he be, yet doth and must pay somewhat. And then the later is more than a favour, even a great privilege to the wealthy, besides the meaner sort of such townsmen: seeing it is probable, That no town stands so on fishing, but that there are in it divers & they wealthy too, of sundry other trades and occupations, who yet (if I mistake not) go clear by benefit of the express words of the statute; where it were disagreeing neither to reason nor religion, that they should help to maintain their Minister of that they live by, aswell as their neighbours that live by fishing: and not the whole charge rest upon some few, and the Minister receive nothing at all of many of them.  
Thirdly, in regard of the means appointed for recovery of those tithes: wherein the party grieved is utterly debarred of the defendants oath, and per Conseq. of any certain and ready means thereto. Of which point let that suffice which is before spoken.  
Fourthly, 
pag. 54.  in regard of the very words of the statute concerning the quantity prescribed. For I do not yet find it agreed, nor explained by any, what is to be accounted Clear games.  
The common opinion is: That only to be Clear gains, and so titheable, which a man putteth up (as they say) in his purse at he years end, above all charges and expenses whatsoever: Or which a man at the years end findeth his last years stock to be increased, above that at the beginning of the year it was. But though I know, that neither this way, after this so large a sense, do any almost now a days satisfy the law, that this neither is nor can be the true sense of the law, I have many and those apparent reasons: as,  
1. So might the Minister's maintenance prove exceeding small, nothing happily some years. For it is probable that many tradesmen etc. may gain well, and yet lay up nothing at the years end, but spend all in housekeeping, gaming, drinking, etc.  
2. So there should be no manner proportion, betwixt predial and personal tithes. Because where as the husbandman, how small soever his increase be, yet pays somewhat: the tradesman though he gain indeed very much, yet if he have occasion thereunto, or but will spend all, shall pay nothing. And then whereas among husbandmen the maintenance of the Minister lies equally upon them all, both poor and rich, every one paying more or less, according to that he hath; among tradesmen it shall lie only upon some few, and those the honestest and thriftiest only.  
3. So should the practise of that law for personal tithes, utterly differ from the practise of the same law in places exempt, as in London, in fisher towns, etc. In which every man rich or poor, that hath either house or fish, pays accordingly: every man spending but his own, and not the Minister's part likewise.  
4. By this means the Minister stands still at an uncertainty and the courtesy of his parishner; (the thing principally disclaimed.) For the parishner what ever he gain is still at his choice if he list, to spend all: and may handle the matter so, that though another gaining but 20. pounds, yield the Minister 10. or 20. shilly yet he gaining an 100 pounds, may not yield him twenty pence.  
All which absurdities and inconveniences weighed, it is probable, that is not the true sense of the law, upon, and from which they do arise.  
Another therefore if we seek, that I take it, must needs be this; That every such person shall pay the tenth part, not of his gains absolutely, above his first stock or principal, but of his clear gains: that is, of that, which, having diducted and abated all such charges & expenses as besides the first penny that he had occasion to lay out, surmounteth towards housekeeping, and increase of stock.  
So that whereas in predial tithes, the husbandman is not allowed for his seed, ploughing, weeding, reaping, mowing, shearing, carriage, or any other like charges; in personal tithes it is otherwise: The tradesman, etc. shallbe allowed (besides his principal, for his expenses in tools, rend, reparations, for carriage, cellarage, custom and other like, and pay Tithe only of that which ariseth clear above all such charges, and is left him, when he hath made his full and absolute return toward his household necessaries, or to be newly employed as a stock.  
This sense, as any man may easily perceive, first, is very consonant to reason: secondly, beareth some proportion betwixt predial and personal tithes, in that well-nigh all tradesmen, artificers, etc. may be found liable more or less, to such a kind of pay: thirdly, admitteth some known certainty (the thing specially intended) in every man's estate: four, it is confirmed by the usual practise of the payment of such tithes, in such cases as are out of question, as in London; where paying by the house, every man whose house is 10. shill. or above, of yearly rent, pays accordingly: of fish, whereof in most places the tithe is paid, not of the just Tenth, but of the twelfth, & in some places, but of the fifteenth part, 2. or 5. parts (as the expenses may appear to be more or less) being allowed for boat and Sayne, etc. Which doth plainly argue, That the expenses mentioned in the statute, should be understood, 
Inre, circarem, & extrarem.  not of all kind of charges whatsoever, that a man may be at, for himself and his Trade, the whole year through, but those only which are employed about the very thing itself, 
〈◊〉. lib. 3. fol. 99  as instruments and means, or as the principal, or a part of the principal, to bring it (the gains) to hand. Which kind of charges or expenses once deducted, the remainder, being clear gains is to be shared betwixt the gainer thereof, and his minister, toward the maintenance of them both: even as the husbandman doth his whole increase as naturally it doth arise, without any such deduction.  
These things considered, that is, the time of payment, the persons exempted, the means for recovery, and the ambiguity of the words, I hope I may without any danger, wrong, or scandal at all, justly conclude and affirm, that the statute for personal tithes is not hard, but exceeding favourable unto the parishioner: &, That the ministers rather have great cause, finding by just & long experience, how men abuse those favours, and pervert that law, to their great prejudice, the hurt of our ministry, hindrance of the Gospel, 
Stop not your ears at the cry of the afflicted.  and decay of learning, to complain thereof, & with all earnestness to crave & desire the magistrates of the land, & all those in whose hands it lies to redress such evils: that weighing the matter more thoroughly, and considering more seriously of the cause, for the righting of their wrongs for furtherance of the gospel & learning, for increase of preachers in the land, they would either alter this statute wholly, and settle in steed of it a perpetual composition betwixt the incumbent & his parishioners for personal tithes, either after the manner of the city of London, or some other like: or else at least, so explain, amplify and perfect (a common practice in sundry cases even of ●inal moment) the present statute, that all ambiguities and evasions being taken away and stopped, the minister might plainly and directly know, what to demand, and how to reco●er it, and the parishioner what and how to pay. Wherein the case being so doubtful, ambiguous, apt and open to contention as now it is, any reasonable certainty were much more beneficial to the ministery, then that which now can be had. And it could not but be a means of much peace and concord betwixt pastor and people (a thing worthy to be bought with some loss) who now in this case, will yield in manner nothing, without continual contention: which moveth the greater number of ministers, rather to lose in manner the whole, then to be litigious and accounted contentious for a part. The statute was made in such a time, when it was thought a virtue, to nip and abate the height of the Clergy: and therefore if it do seem ●o favour rather the parishioner than the Pastor, ●and give the one advantage to pay little, rather than the other to recover much, it is not much to be wondered at, or greatly misliked. But now that time itself and truth her daughter have discovered the defects thereof, and the present time affecting (as is necessary and just) a learned and able ministery, it were requisite and a very godly act, if it might so be looked into, that it might appear, we are no less respective of our times, than they of theirs: & as willing to restore to the Church and ministery what we find wanting and needful, as they to take from them what they thought superfluous and needless.  
Thou mayest marvel happily (good Reader) why in urging this matter of personal Tithes, I do so often mention the custom and order of the City of London: but both that thou mayst not be ignorant of my meaning, and be moved the sooner to be of my mind, I will not conceal from thee the causes thereof, which are as followeth.  
First long and good Experience hath proved that course, being duly and without fraud and corruption practised, to be very equal and good. Such indeed, as it is hardly possible for the wit of man to devise in the like case, a better.  
2. It is a thing desired of the greatest part of the ministers of our land, whom the case concerns: as which, if it might in case of personal tithes, be generally planted, would, as already appears by the practice thereof in that one place, make our land, our Church, our ministery and people much the happier.  
3. What course, disclaiming that which is found by too long and too much experience to be very prejudicial and unsufficient, should any rather look unto, then unto that, which the head City of our Church and kingdom, hath as a spectacle and example to the whole (if men had as great desire to imitate the best as the worst) upon due and mature deliberation, established and planted in itself, and for the good it finds therein, without any desire of change or alteration, hitherto continued?  
4. It could not but be a thing praiseworthy and goodly, if as there is one Law for predial tithes, the whole land throughout, so there might be likewise for personal tithes.  
5. It is a rate so small, a pay so tolerable, for the people, (& yet where the parish is any thing populous, reasonably competent for the minister also) that a lesser or easier cannot with any reason or equity be desired. For it is nothing so much as either the husbandman doth usually pay, or as the tradesman & artificer some years otherwise, of right aught to pay.  
6. Seeing it cannot be denied, but that by means thereof, the ministers of London live in very good & Scholarlike sort, in so much that (to the praise thereof be it spoken) There is not a poor and needy minister among them: The people also seeing thereby their ministery to be good, and the Gospel to flourish among them, yield it with great contentation; what have the ministers of the places, towns and Cities specially, offended, that they may not be as well provided for as they of London? Are not their labours and studies as dear unto them? Are they not Pastors in the same Church, and members of the same kingdom? Or what have the people of other places, (towns and Cities specially) committed, that they also should not be as duly provided for of a good ministery, and of able teachers, as they of London? Are they not members of the same Church and kingdom, 
1. Sam. 2. 36  & their souls redeemed with the same price? 
Math. 9 36.  but that the one as if they were the offspring of Eli, should be fain to crouch for a piece of silver, 
Amos. 8. 11.  and a morsel of bread? and the other like the people of our saviours time (but none taking compassion upon them) should be left dispersed and scattered abroad to seek here and there for the word of God, as sheep having no shepherd?  
7. If that course planted in London so long time since, even in time of Popery, while yet the Law for personal tithes stood in his greatest strength, and the offerings & other devotions of the people to the Church were 7, I might say infinite times more than now they are, was found even then to be most necessary and fit for both sides, to be a means of great agreement and content betwixt the people & Pastor, and more beneficial for the Church itself, being at a certain composition, than the uncertainty of those tithes: No man is able to show any reason why now, the statute for personal tithes being very weak and unsufficient, the devotion and offerings of the people being come as it were to nothing, such a compsition and certainty should not be fittest and most necessary the whole land over.  
8. Last of all, Imagine the Londoners did deal at this present with their ministers as the tradesmen & artificers of many places do, that is, did yield unto the minister, but two pence a 〈◊〉 at Easter, and if any thing over, yet but what themselves lift, no certainty, less for his whole years labours, and for all duties commonly, than the country minister, besides his glebe, 
Aquilanon c●pit muscas.  and besides his great and smaller tithes, receiveth for his E●ster book only; is it probable, or is it possible, there would notwithstanding be in London, as many learned and worthy preachers as now there are of the Gospel of Christ, and the preaching of the word flourish and abound therein as now it doth? no man I think will be so senseless as so to conceive and affirm; for v●i cadaver, ●bi aquilae. Why then? is it not easy for men to conceive, If they will not be blin●, how expedient it were for other places to be provided for, as it is? and how dangerous and hurtful for them that they be not?  
The only thing that I see can here against be objected, 
Objection.  is; The state and condition of other places, is not like unto the City of London. And why? Because in London there is no means in the world, in divers of their parishes (personal tithes being not paid by Computation) how to raise any maintenance, but by the house: but in other places there are some predial tithes, or other kind of personal tithes, which are and easily may be paid in their kind.  
1 This help and augmentation is but in some places only. 
Answer.  For divers places there are, where the state of the City of London and of them in this respect, is all one.  
2 Though in some places, there are more predial tithes then in London, yet the parishes being not so populous, nor the rent of houses so great by a great deal, the personal tithes (though rated according unto London) must needs be less: and so the maintenance, one thing considered with another, not much different.  
3 Be it (as in some country market towns) that in some places, there are some predial, or other personal tithes to be paid in kind; yet doth it therefore follow, that tradesmen, artificers, etc. of such places must go free, and be exempted from maintenance of their ministers? Surely that cannot be but an open injury, an apparent sin. For what is this but to live by the sweat of other men's brows? an injury to to their coparishners. And how hath the minister a part of all a man's goods? And what doth he in this case but take wages of one, to do● another service? or rather being duly and well pay 〈…〉 of his parishioners (the husbandmen) serve the other, the tradesmen for nought? or of some part of goods, be defrauded of other sorts? And so whereas his living might be sufficient and good, if all did their duty, now the greatest number withdrawing, it is very sparing and little. A double injury to the minister.  
Some also may happily object, 
2. Object.  That in divers places, they be already rated by the house, though not in proportion as London.  
But those rates, 
Answ.  (the times considered, the avails of the Church then and now compared) are commonly so small and unreasonable, that they can with no equity, reason & conscience be accounted indifferent & fit to stand. See for this more, pag● 129. 130. & 131. in the title of Customs.   

CHAP. IX.  
showeth, how dangerous and unprofitable unto men even in respect of their outward and temporal estates it is, to be illiberal and oversparing to their ministers. And on the other side how grateful to God, how profitable and gainful to themselves, to be liberal and bountiful towards them.  Vers. 7. For whatsoever a man soweth, that also shall he reap. 
THis later clause of this 7. Vers. (as I noted in the beginning) is a confirmation of the former clause and doctrine, by an Argument or reason taken ab eventu, from the good or evil event, and success, which shall & will (whether men will or no) follow of men's actions, good or evil, equal or unequal, in this behalf.  
The words may diversly be taken. For they may be referred, either to the quality of things, as they are commonly read, whatsoever a man soweth, that also shall he reap: or to the quantity, as of some they are expounded, as a man soweth, so shall he reap. The former sense intendeth, that forsomuch as it is a thing both natural and ordinary, That a man reap such corn as he doth sow; therefore if any do employ his goods to this so good & necessary an use, viz. the Maintenance of the Minister, he shall reap good fruit thereof accordingly, that is spiritual things. But that whosoever refuseth to do, and employeth his goods only about profane & worldly matters, he shall reap thereafter: if any, only worldly commodities. So our Apostle seemeth to explicate his meaning in the next verse, where he saith: for he that soweth to the flesh, shall of the flesh reap corruption: but he that sow●th to the spirit, shall of the spirit reap life everlasting. For, to sow unto the flesh is to provide for the necessaries or pleasures of this present life, no respect had of the life to come. That whoso doth, shall reap that which he doth sow, that is, that which will soon be lost, perish & consume; happily besides and withal, shame & confusion. On the other side, the spirit being here taken for the spiritual life, to sow unto the spirit is to respect heaven more than earth, the kingdom of God more than the riches of this world, & thereupon so to order our life, that we may aspire to the kingdom of heaven, and so to employ our goods, that they may further us therein, by procuring unto us, by & with them those things that pertain to piety & religion: not sparing these transitory goods, so as by them, we may get unto us spiritual, heavenly, & never fading treasures.  
Hence thence we learn first, if we lay out our goods upon worldly things, to buy us houses, lands and possessions here on earth, to procure us wealth and treasures of this life, or which is worse, to maintain & increase our pleasures & delights: such as we seek we shall find, as we sow we shall reap, that is, at the best hand, such treasures & riches as rust & moth will consume, as thieves may break in & steal from us: such as time itself will take from us, or us from them. For, all these things how dearly soever they are bought, how far soever they are sought, how carefully soever they are kept, yet do, must, and will turn to corruption. And than what availeth all the labour and toil that we have taken, all the costs & charges we have spent, all the time and travel we have bestowed, in getting to us such things as will consume and come to nothing, as will be gone even as soon as they be gotten, & such as we can by no means carry hence withv●? 
Mat. 16. 26.  Specially what profiteth it a man, if he win the whole world and lose his own soul? what helpeth it if our barns be full, our storehouses full, our cellars full, our coffers full, and so full that we can scarce tell wher●●● bestow more, if that voice once sound in our ears, Thou fool this Night shall they fetch thy soul away from thee, and then whose shall all these things be which thou hast gathered? I deny not, but that there is a moderate care, & a lawful seeking after these things to be permitted and used: but beware we, that this be not either our only, or our chiefest care. For the end will surely then be corruption, and not corruption only, but (as some translate the word in this place) interitum, destruction, perdition too. Where these things are so sought, that true treasures are wholly neglected, and on these our wealth & substance is so employed, that little or nothing is bestowed on heavenly things, the return, the harvest, must needs be thereafter, that is, want of what we most need, & loss of that we should chiefly have found.  
2. Then secondly on th'other side, if we lay out our goods on spiritual uses, for furtherance of religion, Maintenance of the ministery, to have the Gospel preached, etc. then, as he that soweth wheat, shall reap wheat: & he that plants good trees, shall have good fruit: so he that employeth his goods to so good, holy & heavenly uses, shall reap, & receive, accordingly, increase of knowledge, furtherance in religion, & finally by the good use and plentiful benefit of those things, which by his worldly goods he hath so procured, eternal life. Marvel not at this. For these things follow by a necessary consequent one upon another. We cannot be saved but by faith, we cannot have faith without preaching, we can not have preaching without maintenance for preachers: If therefore our goods do yield us the one, we may say, That by our goods we attain the other. Wisdom is not to be bought for money, nor (properly to speak) to be obtained for much gold. job. 28. 15. Gold shall not be given for it, neither shall silver be weighed for the price thereof. It shall not be v●lued with the wedg of gold of Ophir, nor with the precious Onyx, etc. Yet seeing God doth all things by means. 2. Sam. 14 14. Experience doth show, That money and goods do usually procure learning, learning breedeth knowledge, knowledge causeth understanding and so oftentimes through knowledge and learning procured by money as by means, wisdom it self is attained. So, salvation. eternal life is the gift of God through jesus Christ our Lord: Rom. 6. 23. and is not to be attained of ourselves, nor to be obtained with money, nor any this worlds goods: yet seeing God doth give his gifts by means, seeing maintenance may procure preaching, preaching knowledge, knowledge faith, and the end of our faith is the salvation of our souls, 1. Pet. 1. 9 true it is also, that by the good employment of our transitory goods, we may (as our Apostle here useth the Phrase) reap at length life everlasting. It is not that goods properly which causeth this, but the preaching of the word, the publishing of the Gospel, which (seeing they by whom it must be preached and published unto, be men and not Angels; and must live, not like Chameleons, by the air, but as men with ordinary maintenance) hardly can be had without the laying out of our goods. And therefore as Cornelius, 
Act. 10.  being told that S. Peter should come and speak to him, words whereby he and all his house should be saved: knew full well, that he could not have Peter to speak those words unto him, unless he would send for Peter, receive him, & entertain him; (which he did joyfully and liberally) so in vain it is for us to look to have the Gospel published, the word of God preached, the way of salvation opened among us, unless we will with our goods entertain those by whom it may and should be done, not standing upon the charge, so we may have the thing.  
Look now which is the best employment. We see the fruit of the one and of the other. What we lay out upon worldly uses, yields us at the most, but worldly profit: which of itself in time, will turn to corruption; happily (which is worse) to destruction, to shame and confusion. What we lay out upon religious uses, will yield us at the least, the use of religion, of the Gospel, of heavenly things among us; happily (which is chiefest of all) everlasting comfort, and eternal life. For the word taught, as seed sown, is seldom without good fruit, but taketh firm root in some.  
Why then, Seeing we will not spare to lay out much, to get thereby only a little worldly benefit, should we be sparing and loath to lay out but a little, to get us great store of spiritual and heavenly goods? As God hath allowed us six days for our own labours, for worldly works and business, and requireth but the seventh, for his service, and our spiritual uses: so is he content that of our goods, we employ nine parts for earthly purposes, for worldly uses, and looketh only that the tenth part, his own portion, as the crop and chief of our substance, be employed to his honour and our own good. If this we refuse, and (as if we were all body and no soul, had hope only of this life, and none of that to come, or cared altogether for this earth, and d●sp●sed heaven) will employ all our goods wholly and solely upon the world, for earthly profit, shall we not show ourselves too unmindful of heaven, ungrateful to God, and 〈◊〉 to our souls? And shall not the fault be only ours, if we be left without teaching, without instruction, and consequently without salvation? (For where Prophecy faileth, the people perish. Proverb. 29. 18.) seeing We refuse to entertain such as should teach us, and count the cost and charge thereof (as we term it) better saved? It will go hard with us at the last day, the day of reckoning, when every man must give account of the employment of all his goods, if we shall answer, that we have employed all upon profane and worldly uses. And if, being to give a reason, why we wanted the Gospel and lived without preaching, destitute of knowledge and understanding, we be enforced whether we will or no (for then truth must be uttered, dissembling will take no place, pretences and vain excuses will not serve, for God will not be mocked and deluded) we be enforced I say, to testify with our own mouths, It was, Because we refused to employ our goods to any such uses. Let us not therefore be deceived, for what a man soweth, that, only that, shall he also reap. And hitherto of the former sense.  
2 Let us likewise consider of the other sense of the words: which respecteth the quantity, and intendeth, that as a man soweth, either sparingly or liberally, so shall he reap. He that soweth sparingly, shall reap sparingly; but he that soweth plentifully, shall reap plentifully; signifying that benefits are not in vain bestowed upon the ministers of the Gospel, for they shall return with greater fruit, even of worldly increase. For even as the husbandman that soweth his seed in the field, doth at harvest receive the same with great increase: So they that be liberal of their goods unto the preachers of the Gospel, and ministers of the word, shall at length receive fruit thereof, viz. God's blessing and increase upon them even in temporal things: Whereas chose, they which, thinking all to be lost, and as it were so much cast away, that the minister hath from them, and themselves to be impoverished and hindered by imparting to them of their goods, are therefore sparing and cruel unto them, shall in steed of plenty find scarcity, and reap according to their deserts and doings, penury and want. And to this sense seem our Apostles words, verse. 9 best to agree, where joining this particular doctrine of the ministers maintenance with other more general, he concludeth them all in this sort; Let us not be weary of well doing: for in due time we shall reap, if we faint not. As it were intimating, That whereas men are loath many times to lay out their goods on necessary and spiritual uses, for fear lest so themselves should want, that indeed such laying out is the very direct way, to make the same increase, because it is as the casting of seed into the ground; which, as nature and experience daily teacheth, doth and will return with great profit, and increase.  
This sense if we follow (as some expositors do, and indeed it agreeth very well with the Scriptures otherwhere) the words do yield a twofould reason or cause why to be liberal and not sparing this way: and that is in regard o● the event that will follow upon it, even concerning our temporal estate, namely penury and want, if we be sparing and niggardly: 2. plenty and abundance if we be liberal. I will speak somewhat of each event severally.  
The metaphor or similitude, itself, of sowing and reaping, which the Apostle in this place useth, importeth thus much, that as naturally he that soweth but little can reap but little, so he that to this use, viz. the service of God, the maintenance of the minister, bestoweth but little, shall thrive thereafter. Hereunto agreeth that which we read. Mal. 1. 13. You have offered that which was torn and the lame and the sick: should I accept this at your hands ●aith the Lord? But cursed be he which hath in his stock a male, and voweth and sacrificeth unto the Lord a corrupt thing: for I am a great king, saith the Lord of hosts, and my name is terrible among the heathen. In which words all they are condemned, that offer to God, they care not what: any thing is good enough. And the prophet tells them that they procure themselves by so doing the curse of God; as also is more plainly declared; Cap. 3. 8. where again thus the Lord expostu●ateth with his people: Will a man spoil his Gods? Yet have ye spoiled me. But ye say Where in have we spoiled thee? and he answers in tithes and offerings. And it follows, Therefore are ye cursed with a curse, for ye have spoiled me, even the whole nation. Verse. 5. of the same Chap. there is an heavy commination against such as keep back the wages of the hireling. I will (saith God) come near to you to judgement, and I will be a shift witness against those which wrongfully keep back the hirelings wages. It is grounded upon the law of God. Leu. 19 13. Deu. 24. 14. 15. The words indeed are spoken in a more large and general sense then this in question: but seeing that Luk. 10 7. 1. Tim. 5. 18 and Num. 18. 21. the pay and maintenance of the minister is called his hire and wages, that general including all particulars, may well, without any wrong to the text, be applied to this purpose.  
Now as God threatening a curse may seem to allude to his own law, where pronouncing cures, they are such as concern men's outward estates, according to the express words thereof Deut. 28. 16. totu●, Leuit. 26. and other where in sundry places: So what special curse and kind of punishment in this place, he doth mean (in hope such may credit others, as happily will suspect my judgement) let S. Hierome 
Hierom.  show it who writing upon that place of Mal. before alleged. C. 3. 8. doth in the person of God paraphrastically explain it thus? For that ye have not paid me mine offerings, therefore in f●mine and penury ye are accursed, and me have ye deceived and defrauded. Behold the year is complete and ended, and nothing is brought into my treasuries, but all into your own storehouses: and therefore for the tenths and first fruits, which had been but a small matter for you to have given me, You have lost all the plenty of your ●oss●ssions, and the abundance of your fruits. But that you may know, that this is done by me in mine anger, because ye have defrauded me of my part, I exhort and admonish you, that henceforth ye pay me that which is mine, & then will I restore unto you that which is yours: that is, the other 9 parts▪ which, as S. Aug. observes, 
Aug●st.  God doth often take away from them that refuse to pay to God his tenth: his words be plain, Serm. de temp. 219. Quid auid● supputas? Novem tibi partes retractae sunt, quia decimal dare ●oluisti. 
August.  Whereupon dost thou greedily reckon? The nine parts are taken from thee, because thou woudest not pay the t●nth. For, (as he saith a little after) This is the Lords most just custom, that if thou wilt not give him his tenth part, thou shalt be revoked or brought to a tenth. What he meaneth by that speech showeth A●acensis. tract. 〈◊〉 dec. where citing the said sentence of S. Augustine, 
Aiacens.  he expoundeth it thus: ad d●c. r●uocaberis, id est, novem partes amittes. Thou shalt be revoked to the tenth, that is, Thou shalt lose thy nine parts. An easy thing with God, if a man withhold from him his tenth, to make him, in steed of gaining a tenth part (which he seeks to gain by keeping it from the minister) to lose ten times as much another way. Also in the Gloss upon the decrees, Cap. Maiores, 16. q. 17. S. August. is cited, as saying, that Therefore now a days there are so often tempests and sterilities of Sea and Land, dearth of victuals, mortalities and famine's, because people do not pay to God their tenths. And in the sermon before alleged he saith directly; What wouldst thou do, if taking to himself the nine parts, God had left thee but the tenth? which surely is even now done, when as the blessing of the rain being withheld, thy hungry harvest faileth, and either the hail hath smitten, or the frost hath scorched thy vintage. And let us not think but that this reacheth farther than to the husbandman; unless we suppose with the heathen Syrians, That our God is if the God of the mountains, 
1. Reg. 20. 23  and not of the valleys, of the land, and not of the sea.  
Unto these two Fathers, I will adjoin the words and determination of two ancient Counsels, and so the judgement of many Fathers at once. The one is Concil. 
Concil.  Tribur. 
Tribur.  which Cap. 1●. bringeth in God, speaking thus: Da mihi de●imam, etc. Give me my tenth. If thou wilt not give me my tenth, I will take away thy nine. If thou wilt give me my tenth, I will multiply thy nine. The other is Synod. 
Synod.  Arelat. 
Arelat.  4. Cap. 9 which affirmeth that No man can can give acceptable 〈◊〉 of the rest, unless first he separate the tenth unto the Lord. Which (saith that Council) he hath appointed or reserved for himself from the beginning; and that many grudging to pay that tenth, are therefore oft brought to a tenth part. According whereunto it hath been long since held for a case of conscience among the canonists very clear; 
joan. Andrad. & Hostien. in C. propter sterile. de Locat. C.  That a man not prospering upon a living which he rends, if it be found that he hath not used to pay his tithes well, his landLord is not bound in conscience to abate him his rent; because it is to be presumed, That because he payeth his tithes no better, God doth punish him, and will not suffer him to prosper. And the like sense and notice seemeth at this day to rest, 
Revertim. 16. q. 1. Perus. lib. 6. de Decim. cap. 1. etc.  as received by tradition from former times, in the hearts and minds of many of our own country people, husbandmen, who are found to make such conscience of paying their Tithes, which they very aptly and truly call God's part, that they think they should not prosper (as men that have robbed God himself) in the rest of their goods. Which part of godly fear being wiped out of the minds of others, makes them many times to defile their hands with this sin without remorse: & to undo & overthrow themselves without any notice of the true cause thereof.  
Now having spoken thus much of the disprofit & hurt that ariseth in defrauding the minister of his due, in communicating to him our of goods sparingly, it is easy to gather on the other side, that by conseq. If for illiberality and ill dealing, men be punished, that for Liberality and upright dealing in this kind, men are blessed of God. For first generally, That God doth & will bless them that keep his commandments & ordinances, is a thing so out of all question, that it were monstrous impiety to doubt of it. And this being a principal commandment, appertaining to the first table, Gods own immediate worship, it must needs be likewise, that the greater blessings do attend upon it. For God hath said, Them that honour me, I will honour: & they that despise me. shall be despised. 1. Sam. 2. 30. Then for the particular, we have God himself the giver of all blessings, speaking thus, Mal. 3. 10. Bring ye all the tithes into the storehouse, that there may be meat in my house. And prove me now therewith saith the Lord of hosts, if I will not open the windows of heaven unto you, and pour you out a blessing without measure. And I will rebuke the deuoure● for your sakes, and he shall not destroy the fruit of your ground: neither shall the vine be barren in the field, saith the Lord of 〈◊〉. To this acordeth Solomon, Proverb. 3. 9 where he saith: Honour the Lord with thy riches, and with the first fruits of all thine increase. So shall thy Barns be filled with abundance, and thy presses bu●st with new wine. Neither are the words of the imitator of Solomon, I mean jesus the son of Syrach, in this case unworthy to be recited, who Ecclesiasticus. 35. 6. hath thus: The offering of the righteous maketh the altar fat, and the smell thereof is sweet before the Lord. Give the Lord his honour with a good and liberal eye, & diminish not the first fruits of thine hands. In all thy gifts show aisifull countenance; and dedicate thy tithes with gladness. Give unto the most high according as he hath enriched thee; and look what thine hand is able, give with a cheerful eye: for the Lord recompenseth it, and will give 7. times as much. To these, forsomuch as the Temple and ministery of the Temple be Connexa, we may add that of the Prophet Haggai, cap. 2. 19 Consider I pray you in your minds, from this day and afore▪ from the 24. day of the 9 month, even from this day that the foundation of the Lords temple was laid. Consider it I say in your minds: Is the seed yet in the Barn, as yet the vine and the figtree, & the pomegranate and the olive tree hath not brought forth. From this day I will bless you, viz. with all kind of plenty, & abundance of wealth and riches.  
But what are these to us? These things were spoken to the jews, 
Object.  and of their times. Answ.  
Yes, 
Answ.  they pertain to us also; for God is no changeling. As they show us how he would bless his own people, if they did maintain his priests and levites as he appointed: so, seeing God respecteth his ministers now no less than in those times, they do also show, That he will bless us too, if we do maintain them, as he hath appointed. The one is a service and sacrifice no less acceptable unto him then the other, as our Apostle also showeth most excellently in the last Chap. to the Philip. V. 10. Now I rejoice in the Lord greatly, that now at the last, ye are revived again to care for me. Ye have done well that ye did communicate unto mine affliction. Not that I desire a gift, but I desire the fruit which may further your reckoning. Now I have received all and have plenty. I was even filled, after that I had received of Epaphroditus that which came from you, an odour that smelleth sweet, a Sacrifice acceptable and pleasant unto God. And my God shall fulfil all your necessities through his riches in Christ jesus, etc. See what words of affection are here. what commendation of this duty our Apostle giveth. It is a sacrifice acceptable & pleasant to God: he rejoiceth at it: he desireth it not so much for his own need, though he were in necessity, as for their riches: that by it their account might be augmented: and for it, God (as he assureth them) would fulfil all their necessities. Syrach saith, God will recompense it 7. fold. Solomon assureth that so thy barns shallbe filled: and the presses even burst with abundance. And God himself saith: if they would but prove him upon this point, they should see how he would open the windows of heaven, and pour down blessings: that he would rebuke the Devourer, and make their land to be a pleasant land, etc. What words might God have used rather than these, to persuade us in this point, to stop their mouths and answer all them, that account the mainteance of the minister to be a matter of charge, and themselves to be impoverished thereby? He will have us to know, that he doth recompense it cum foenore with advantage; and that it is a surer way to make a man rich, than the employment of it in any other course. 
Gen. 39  Potiphars house & all that he had was blessed for joseph's sake: 
2. Sam. 6. 12.  The house of Obed Edom because of the Ark: and the widows store by reason of Elias. Even so men are blessed, bettered, and enriched: not beggared, 
1. Reg. 17.  hindered or impoverished by the minister of God, when he is maintained as he should be. God deals with men in this case▪ as husbandmen with their grounds. The ground which of itself is fertile, & yields them most store, they toil and keep best, they plant and sow most, that it may the better yield them increase: And God, those that show themselves most thankful unto him, by paying duly his part, most loving unto, and careful for their ministers, by maintaining them aright, he doth most bless: maketh their store most increase, and their labour best to prosper, that so they may be more and more able to do their duty, and further religion.  
1. The godly jews believed thus: in consideration whereof they used of old, to call their Tithes Divitiarum Sepem, the hedge of their riches; 
See the sense & use of this Phrase, job. 1. 9  as which did fence and preserve in safety their, together with God's part. Rab. Aq. in Pirt-Aboth.  
They taught it (as we have already seen) for doctrine currant and worthy belief, That The Lord doth recompense this kind of Liberality, & (will give for it 7. times as much, Ecclesiasticus, 35. 7. That thereby their barns should be filled with abundance, and their presses run over with new wine. 
Phil. jud. lib. de praem. Sacerd. & hon. Al●ae (gentes) g●meates & coactae vix ta●dem conferunt, pero●ae quaestores c●u pestem publicam, nunc has nunc illas causas fin, endo, ●ead praes●itutū, tempus tributa repraesentent. At haec gens Sacerdotib. debi●am pecuniam libens gaudensque depromit, quasi non daret sed acciper●t, adde●s faustas ominationes & gratiar. actiones populariter, idque quotannis, nec viris cessantib. nec mulierib. sed alacrit●te spontanea, quanta nullis verbis exprimi potest, conferentibus.  Proverb. 3. 9  
And upon assurance and persuasion thereof used to pay their tithes, and other accustomed duties, not as our people often do, with murmuring and grudging, sparingly & fraudulently, as if they counted all lost that went that way: but cheerfully and gladly, liberally & most justly, as if they accounted themselves to receive not to yield a benefit: and to be beholding to the levites and priests that they did vouchsafe to accept at their hands such oblations, etc.  
2. The devouter sort of the heathen thought thus, as withnesseth Diod. Sic. lib. 5. cap. 2. Biblith. who saith, that many of the Romans vowed & paid their Tithes to Hercules: posteaque fortunatiores facti, & afterward became the wealthier: and that the Custom of paying Tithes began of this, That some of the heathen Gods had told and promised, that whoso would offer unto them the tithes of all their goods, should have a happy life, & great increase of wealth: which the heathen people believing to be true, did observe such payment.  
3. That this was also the faith and persuasion of the godly Christians in ancient times, is very manifest by their Testimonies, & their practice. For S. August. saith expressly: Our forefathers therefore abounded in all kind of wealth and plenty, because they duly paid to God his tithes, and to Caesar his tribute. And a little after in the same place, in the person of God, he speaketh thus: what? wouldst thou put out thy goods to increase? wilt thou lay out little, and receive for it more? Behold, Give to me then saith the Lord: I do receive little, and give for it more. And otherwhere. O homines stulti, etc. O men unwise, what hurt doth God command, (in demanding the tenth) that he should not deserve to be heard? Thou givest not this gratis, 
August. Hom. 48. Serm. de temp. 219. de Decim. Prou. 3. 9 Exod. 30. 12 Conc. Trib. cap 13  which thou shalt receive again with great interest. And a few lines following: Lo, Thou hast in the holy scriptures warrant from the Lord himself, by which he hath promised thee, that If thou wilt give him thy Tithes, thou shalt receive not only abundance of fruits, but also health of body. Thy barns (saith the scripture) shallbe filled with corn, and thy presses flow over with wine. And, There shall not be among them any plague nor infirmity. The Council of Tribur. (as you heard before) supposeth God to say thus unto us; Da mihi decimam, etc. Give me the tenth: If thou give me the tenth, I will multiply to thee the nine parts: & again Si ergo quaerat aliquis, Cur deci●●● dantur? Sciat▪ &. If any therefore do make a question, why tithes are to be paid? Let him know that therefore they are to be given, that by such devotion God being pacified, may more largely afford us those things that be necessary. etc.  
It may appear also by their practice, in that they did so generally every where, all Christendom over, give up and establish to the Church their tithes both Predial and personal, 2. continue their oblations, and 3. bestow upon the Church sundry endowments of lands & possessions, etc. which how might it be they could possibly in so general, uniform, large and liberal manner and measure ever have been induced unto, had it not been, that they hell & believed this as a truth most certain & undoubted, That being liberal to God and his ministers, they should procure God to be liberal unto them: by dealing favourably and uprightly with the one, they should obtain favour blessing and prosperity of the other?  
Now as the very heathen, the godly jews, and the ancient and most religious Christians believed this to be true, viz. That by paying to God their tithes, and honouring him liberally with their goods, and by consequence, by maintaining the minister of God in good and liberal sort, they were not the poorer, but the richer, they did not hinder themselves, but made themselves to prosper: So must we believe also, unless we do or will imagine, that they all were foolishly deceived, & did they knew not what, or (which God forbid) think that God in making such promises and offers of blessings, and happiness, doth but feed & deceive us with vain words, but draw us on with frivolous allurements to hinder & undo ourselves. But Be not we deceived. God neither will be mocked with in this matter at our hands, nor doth he mock & delude us: what he promiseth he will make good. He hath well wherewithal to do it. If we sow plentifully, we shall reap plentifully. God (saith S. Aug.) is always ready to do us good▪ but he is oft stayed from doing it, 
S. August.  through the malice & wickedness of men, who will have the Lord God to give them all things, and yet they will not (of that they have) offer or give to him any thing again. Hereof let men consider well. Seria res agitur. It is a matter of importance that is in hand: & such as concerns every man very much. Hereby shall all be tried. I know that men do now adays respect profit and gains not a little: and will not deny, but, that (as the world now goes) men had need to use any good course they may, to save and spare, to get and increase their goods. But let men be advised, that in this matter they run not a wrong course, and whereby they think to save a little, they lose much: & fearing to lay out any thing, they gain nothing. In no case more than in this, is that fulfilled which Solomon hath, Proverb. 11. 24. There is that scattereth, and is the more increased: but he that spareth more than is right, surely cometh to poverty. And ponder aright, whether of the two they ought to believe; human and carnal imaginations that suppose men are hindered, or God that saith they are enriched thereby: men's vain fantasy, that say it is a burden, a charge, a very beggaring of the place, to maintain the minister liberally, or God's word that teacheth, it is a benefit, the way to riches, the direct means to get abundance, wealth, & prosperity: worldly & covetous motions which insinuate, that to have less teaching, and preaching, less exercise of religion is most for their profit, and best for the place, or Christ himself which testifieth and assureth us, that if we seek the kingdom of God, which is there principally found, where the preaching of the word is most plentiful, all these things, these outward, transitory & worldly things which serve for this present life only, shall be added▪ and as it were were exabundanti, thrown in unto us, and come unlooked for.   

CHAP. X.  
Comprehendeth, The sum and conclusion of the whole discourse. And declareth some motives that have put the Author in hope, that his labour shall not be without some good effect: which God for his Gospel's sake vouchsafe. Amen.  
NOw have I through God's Assistance, brought to an end the explication of this parcel of scripture that teacheth all men the will & rule of God, touching the ordinary maintenance of the ministers of his Church. In handling whereof I have somewhat at large (and yet not so largely as upon many occasions I might) declared the particulars thereof in such sort and manner as at the first I purposed them, and the scope whereunto I have had respect, did require: And have plainly proved by apparent reasons, 
The sum of the whole treatise.  evidence of the word of God, the judgement of the Fathers, and practice of all times, That the minister of God to the end he may be enabled and not discouraged in his Ministry, aught to have such maintenance, allotted & assured him as is liberal & sufficient, and the same certain not voluntary: that so he may as well know, what to receive for his maintenance as to do and perform for his office. To this, every one that is a hearer of the word, must for his part, without respect what others do, according as God hath enabled him yield and contribute, out of such goods in general, and out of all such goods in special, as God hath blest him with with. Wherein no vain pretences, no idle excuses can take place, for God will not be mocked. This being God's rule and measure, that what a man soweth, that also shall he reap.  
Touching the practice of this doctrine, He that reads advisedly what I have written, shall plainly perceive, That the ancient and usual practice of our Church was agreeable hereunto. For so long as our Ministry enjoyed wholly her endowments, her offerings and her tithes: in a word so long as there were in the land none other than Rectories so long as each sort of Tithes Personal as well as Predial were duly paid unto the Church: so long our ministers could not but be condignly maintained. From which look how far the estate of our ministry at this present is declined, so far do we come short of the due and right practice of this doctirne.  
The principal cause that hath moved me to handle this argument, hath been the love I bear unto the Church of God, and fervent desire I have to see the ministery thereof in our land at length to flourish, or at least to be competently provided for, & redeemed from that servile condition, neediness & contempt, wherein a great part thereof doth dwell. The sight and notion whereof cannot but move the hearts of all such as sincerely love learning and religion, to lament it, & to desire, and, what in them is, endeavour the redress thereof.  
To bring this thoroughly to pass, the right and best way is, That the true, and ancient practise of our Church in this behalf, which yet continues (God be praised) in the greatest part of our land, and in most parishes, might be restored into all, and firmly settled again throughout the same.  
But of that seeing there is little hope, the next way is, That the state of our ministery for maintenance might be reduced as near unto that best and absolute course, as possibly and conveniently might be.  
How this might be effected, may be perceived by that I have written.  
Which I have published to the world, in hope thereby to occasion such of the lay sort as are godly minded, of their own accord, so far as lies in them, to put the same in practice▪ those that be of the ministery, better to consider of its estate and misery, & with me to open their mouths in so good and necessary a cause: Neither am I altogether without hope that the same may be some motive and inducement unto such as be in place of authority, to provide for it by wholesome and effectual Laws.  
The causes and motives that have bred and confirmed in me this hope and expectation are these;  
1. For the matter handled the whole treatise throughout, I have delivered nothing but the truth, nothing but what is consonant to the word of God▪ to reason & equity, and to all ancient and good practice. For though I dare not assume unto myself (let no man so understand me) that every sentence, every reason and argument, every answer is such: yet for the main points and more general positions themselves, I hold them to be so agreeable to truth, & consonant to reason, that I doubt not to affirm, That therein I have spoken nothing but the truth, nothing but what is agreeable to reason and equity: and therefore aught where we fail to be put in practice, aswell as where already we are in the right be continued.  
2. In regard of the persons whom it concerneth, namely the ministers, & those not a few, of our Church, the ministers I say of the Gospel, and Preachers of the word of God. Their cause it is that I do handle, their grievances that I do make known. And it seemeth unto me, That seeing there is regard had of men of all other professions, & upon due suggestion, convenient relief & remedies granted & afforded from time to time for their wants & distresses, there is great reason & cause why we should hope, that they also may obtain the like favour & benefit, the like or greater cause once appearing. For, for my part, I can not, nor will not conceive so evil of those through whose hands these things must pass, and by whose means principally this kind of redress must come, that they will be upright & indifferent to all sorts of persons else, & partial & hard unto the ministers of the Gospel only. Though it be true, that, The laity is always offended with the Clergy, & ready to hurt them what they can: yet my persuasion is, that this shallbe found true, but only in the vulgar sort of them: & that the better & worthier sort, specially they, who are chosen & singled out from all the rest, as men of an upright heart & fearing God, will show themselves every way indifferent to one as well as to another: and howsoever any passion or affection may sway them this or that way at home in their private affairs, yet being in place where only the Commune Bonum of Ch. or country is to be respected, they will with the heathen man employed for his common wealth, Simultates deponere, lay aside all grudges & passions, & look only to that which their place and calling, equity and piety requireth at their hands.  
3. The present time: In which, religion being now thoroughly settled, Heresies extirped, Schisms suppressed, & all contentions about doctrine or discipline well quieted, also knowledge & learning abounding, & the use & necessity of a learned ministery more than heretofore appearing, that opportunity is offered to provide for the external state & good of the Church and ministery thereof, which in former times was not to be had.  
4. The present estate of our ministery, which differing far from that some 30. or 40. years ago it was, necessarily requireth a better regard to be had thereof. For then the ministery was filled up with Tag, rag, such as the time would yield: Tailors, Weavers, Cobblers, etc. and whosoever else but would, was made a priest. Whose desert commonly was such, That if they had but x. pounds a year, less (if their maint. should be proportioned to their merit) was enough for them. But now (God be thanked) our ministry either is, or (if due provision for them were allotted) presently might be stored with able & learned men. And were it not lamentable (what if I said intolerable?) That such men, graduates, Preachers, etc. should be fain to serve, (as oft they do) like those hedge priests, for x. pounds a year? And that men, having spent their friend's wealth, their own patrimony, their golden time & best days, in great and sundry studies, should be enforced to accept of a peeled Benefice not worth above 20. pounds, or 30. pounds a year? Is this condign reward for such studies & expenses? & fit maintenance for such men? Surely in mine eye, it is an indignity so great, That with less sin a great deal might we continue and keep still those unworthy men in the ministery, then, not providing due and competent maint. for them, procure in these: considering that to contemn and abase them that are worthy contempt is in itself no great fault; but to make them contemptible that deserve honour, and debase them that for their learning & excellent gifts are worthy double honour and great preferment, can be no small offence.  
5. Whereas the reverend fathers of our Church have by their late Canons provided, and will no doubt to their uttermost, carefully respect the observation thereof, viz. that henceforth none be admitted into the ministery, but such, as in some tolerable measure be fit therefore; I see not how they can to the full perform this, until all their Churches be duly provided for, of some tolerable & competent maintenance which in many 100 Churches is yet wanting: but must, will they nill they, now & then lay their hands on some unfit & unlearned persons; lest else, such poor, ransacked and impaired Churches be left wholly destitute. Wherefore, it behooves that better provision be made then yet in many places is: till which be done, the fault & cause in mine opinion is rather to be imputed unto those that, rather than they will duly provide for Churches, will have such: then unto those, that such necessity compelling, ordain such to be in the ministery.  
6. This also doth not a little encourage me, for that I do not, as affecting innovation and singularity broach any strange, new, difficult and untried course, but (against all such as affect new-fangled, confused and deformed platforms) do, urge only A Reducing (and that but in some measure) where we have by corruption of times digressed, Unto that course, which already planted in the land, since Popery under Popery, and before Popery, hath continued, in most places is still practised, and for the particulars is such, & of such sort, as I am assured no reasonable and religious man, but will easily grant, that it were to be wished might in all places be settled.  
7. The things in particular that I intimate to need redress, are so few, so reasonable, so necessary, & so easy to be effected and had, that is to say;  
1. An endowment of all Churches; all those Beggarly stipends that many where yet do stand, being wholly removed & done away.  
2. A larger endowment of some Churches, which hitherto are very sparely, badly, and unreasonably endowed.  
3. A mitigation of some unreasonable, and overhard Customs, prescriptions and Compositions.  
4. A due provision for recovery of personal tithes, either in kind by Computation, or (more likely to be obtained) not in kind, by some reasonable & real composition. These things are I say so few, so reasonable, so necessary, and so easy to be effected, that verily I do hope, few or none will oppose thereagainst.  
8. Ad to these the effects and use of these things, namely the increase and condign reward of learning, the furtherance of the Gospel, the bettering of our ministery, the planting of able & worthy teachers (where now they are most seldom found) in the greatest congregations, and by consequence, the people's own salvation & eternal good, etc. All which, with other like laudable effects cannot but ensue of the practice hereof, if it were in all places in some good measure settled. There is great desire pretended at this day of a learned ministery, & not a few do see, that the greatest & in manner the only let thereto at this present is want of maintenance. If the desire thereof be as great and sincere, as the means to procuremaint▪ is ordinary and easy to be had, the thing desired will with great facility and readiness be accomplished.  
9 It doth also appear, that there is great care had, & much desire expressed, to weed popery out of the land, & reduce the fautors thereof into a better course. To which purpose former laws have lately been much and worthily explained enlarged & corroborated. This can by no one means better ●e effected, then by increasing (by means of good maintenance) the number of good & able teachers. Where do such commonly desire to nestle themselves, but in some obscure and blind places where is little or no preaching? And what Ministers of our Church do they more favour, than such as be ignorant and simple? which argues, The more preachers, the fewer papists; The better ministery, the less popery. Light and darkness, preaching and papistry will never dwell together. So that this is one principal way indeed Sine vi et Sanguine to root out and expel from among us this pestilent religion.  
10. Moreover, I do see that the performance hereof will tend much to the credit of the Gospel, and praise of us that profess it: as chose▪ the neglect and omission hereof is to the reproach of the one and shame of the other. For how can it be other than a reproach and dishonour to our land, that God having blest it above other lands with variety and plenty of all things, yet no small number of the ministers of God therein should live, as if it were some hungry & barren soil, in need & penury of all things? that professing religion and pretending a zeal unto the Gospel, we should yet hold in contempt & vile account the Ministers of the Gospel? & should suffer them (as hitherto in many places) to live by the courtesy of the people, no due maintenence provided for them? And how can it be but a reproach & discredit to our towns & Cities, to our trades-me & artificers (if they could see their own shame) that whereas the Ministers that live in the country parishes & among husbandmen, do commonly live in very good sort, equal with the wealthier of the place; such as live in towns and cities, among tradesmen, etc. live commonly in very poor and needy estate, like unto the poorer sort: and that among the former, though the parish be not above 30. or 40. households, the Minister lives better than among the later, though the parish be an 100 yea 200. households? On the other side, would it not be a great praise unto us, and singular testimony of our sincere zeal unto the Gospel, if the Ministers thereof were so well respected, and so duly provided for, that in every parish there were such tolerable maintenance at the least, for the Minister of the place, provided and settled, that generally the whole land through, aswell as in London, it might truly be said, That (unless it be through their own default) There is not one needy and very poor Minister therein.  
These with some other, 
Phil. jud. of the levitical priests.  which here for very brevities sake I omit, be the Considerations, which, I oft revolving in my mind and pondering upon, have wrought in me that hope and expectation before mentioned. The issue and event whereof I refer to God alone, in whose hands are the hearts of all men, 
Nemo Sacerdos tam pauper, quin dives videatur.  and whose is the cause I have in hand.  
The God of all grace, author and giver of every good gift, so work in all those that profess the name of Christ, and desire the prosperity of his Gospel, by the inward operation of his holy spirit, That they may always do those things that be well pleasing in his sight: and yield such Christian & unfeigned obedience to his holy word & ordinance, as may be to the edifying of his Church, furtherance of his Gospel, the good example of others, the everlasting comfort of their own souls, & above all to the eternal praise and glory of God, the father of our Lord jesus Christ. To whom with the Father and the holy spirit be all honour and glory both now and for ever. Amen.  
FINIS.