THE TWOFOLD TRIBUTE OR TWO SPECIAL DUTIES COMMANDED BY OUR Lord and Saviour JESUS CHRIST to be rendered: The first of Subjects to their Caesar, the second of Christians to their God: for the better furtherance of the one in his Regal Dignity, and of the other in his evangelical ministery.  
EXPLAINED IN TWO SERmons and now published.  
Anno. 1613.  
By RICHARD EBURNE.  1. PETER. 2. 17. 
Fear God: Honour the King.  
London Printed by Felix Kyngston for William Welby. 1613.   

TO THE RIGHT REVEREND AND WORTHILY HONOURED Father in God, JAMES by Divine provi providence Lord Bishop of BATH and WELLES, in Christ jesus our Lord all Health and Happiness.  
A Twofold necessity (Honourable and my very good Lord) enforceth me to offer to the common view this my Twofold Tribute. The one is the desire I have of the public good of that Church and Country wherein I have hither to had my being and biding: the other is the Devoir I bear to the private good of such as have sometimes desired, and somewhile expected, that I should farther both gratify and satisfy them with some thing of that Argument, wherein I have formerly and somewhat plentifully laboured.  
To the which scope forsomuch as the latter, but the greater part of this my little (but laborious work) doth wholly tend, both having one Author, and one Argument, & this being but as an Accession to the first building, and a new Supply to an old Charge, I have much desired that both might have but one Patron: assured that passing under your Lordship's honourable name, as the other hath been, so this will be shielded from the injury and the envy both of the covetous and contentious: and vouchsafed with men of godly knowledge and sound judgement the better acceptation, and with men of good place and great authority, the graver consideration. Which favour that your Lordship will, of your great Love to learning, and good liking to all such endeavours, as tend to the glory of God and benefit of his Church, the Honour of the Kings most excellent Majesty and bettering of his subjects, easily vouchsafe me nothing doubting at all: commending these my second labours also; to your Lordship's protection, and your good Lordship to the protection of the Lord of Heaven and earth, I do humbly rest,  
Your Lordships in the work of the Lord and service of his Church ever to be commanded RICHARD EBURNE.   

THE FIRST SERMON.  MATH. 22. 21. Give therefore to Caesar, the things which are Caesar's: and give unto God, those things which are Gods. 
WHEREFORE at this present (well-beloved in the Lord) I take in hand this text, you will easily conceive I suppose, if you call to mind 
The 5. of August  that this day is the Annual Commemoration of our Sovereign's deliverance from the hands of his enemies: who having long since, viz. in. An. D. 1600, in Scotland 
Anno. 1600.  on this day the fifth of August, by God's mercy, and that with great difficulty escaped the vile treacheries and bloody villainies of the Gowries intended & attempted against him, hath made it an ordinance in all his Dominions, 
See the discourse thereof printed. An. 1603. by V D. Book of prayers and thanksgiving for the 5. of August. Psal. 144 ●0.  that during his life on that day, for that benefit special and public Thanksgiving be rendered to God his shield, and protector, which so graciously and miraculously saved his anointed, and delivered him from the power and peril of the sword. Thereunto to stir up our ready hearts, and incite our willing affections and dutiful dispositions the more, I have made choice of this Text which speaketh of that duty, which we as subjects and Christian subjects own to our Sovereign and most Christian Sovereign.  
In handling whereof look not beloved, that I should tie myself overstrictly to the words of my Text, which infer in general terms A double duty, one to God, another to the Prince. My purpose is rather for this time, deferring wholly the former, and omitting no small part of the latter, to insist (by God's assistance) only upon these two points. First to show you in part what these things 
The parts of this sermon.  are, which properly are Caesar's, that is, what that duty is, which to Caesar we must yield: then secondly, to deliver you some special reasons & motives, why we should so do.  
To begin withal, I must entreat you to preconceive 
Who is understood by the name, Caesar. joseph. Antiqu. judaic. lib. 8. capit. 2. Abulens. in Matth. 22. quaest. 90.  thus much of the sense of the word Caesar, that as the Kings of Egypt in ancient time, were always called Pharaohs, and of Philistia, Abimelech: so the Roman Emperors were ever called Caesar's: under which as a general title befitting mighty Princes, any Prince in our text, is, or may be understood: and, that in particular, we by that name, may specially understand our gracious Sovereign. Who neither as the Rhagusians to the Turk, paying pension to any: nor as Bologna from the Pope, expecting protection from any: nor as the Knights of Malta and of the Castilian, holding in see and fealty of any: nor as the Dukes of Venice to the Colleges of seven and ten, and to the signiority of Gentlemen (God and his own conscience excepted) being countable to any: but being for right, a king; for dignity, an absolute Sovereign; and for largeness and variety of dominions imperial; truly meriteth the title of Caesar. And therefore whatsoever I shall in general terms deliver, as the duty of subjects towards their Prince, my desire is, that you will so conceive me, and so apply it, as speaking of our own duty, unto our most high and mighty Prince james, who is By the grace of God, of great Britain, France and Ireland King, defender of the Faith, and next under God within his majesties Dominions, over all persons and estates, in all causes as well ecclesiastical as temporal 
Constit. eccles. Canon. 1. &. 36.  (all foreign power, title, and jurisdiction being utterly excluded and wholly cut off) supreme Governor.  
This premissed for clearing of the Text, I come now forthwith to my first point proposed, which is to note unto you, according to our text which saith Reddite, give to Caesar, in part what is that duty, and what be those things which must be yielded and given to Caesar.  
And to this purpose I say, That as there were six steps 
6. Branches of Allegiance. 2. Chron. 9 18.  to the throne of Solomon, so there be 6. parts of this duty, 6. several payments of this Tribute to Caesar, that is, 1. Fear, 2. Honour, 3. Obedience, 4. Tribute, 5. Defence, and 6. Prayer: and as about the King himself six things may be observed, namely, 1. The sword carried before 
Rom. 13. 4. Psalm. 21. 3. & 45. 6. 2. Chron. 9 17. 1. King. 2. 15.  him; 2. The Crown of pure gold upon his head, 3. The Sceptre of righteousness in his hand, 4. The throne of royal Majesty under him; 5. His Person upon it; and with these and above all these 6. The Lord God of Heaven, who hath thus exalted him: so by these 6. things we may be put in mind of these 6. several payments of this Tribute, the sundry parts of our sixe-fold duty unto him. For The sword exacteth fear; the Crown importeth honour, the Sceptre requireth Obedience; the Throne expecteth Tribute; the Person deserveth defence; and the Lord commandeth Prayer. Each of which that we may yet better conceive; of each a little: as God me shall assist, and time permit.  
1. Fear is to be given to Caesar. It is the duty of subjects 
1. Fear.  to fear their King, so teacheth Humanity, so teacheth Divinity. For humanity, Periander saith; Fear 
Periander. Prou. 24. 21.  Princes: for Divinity, Solomon saith, Fear the Lord and the King. Prou. 24. If I be a master, doth God say, where 
Mal. 1. 6.  is my fear? If I be a master, may the King say, where is my fear? Be ye afraid of the sword, saith job cap. 19 for the 
job. 19 29.  sword will be avenged of wickedness. And why? for, saith S. Paul, Rom. 13. He into whose hand it is committed by 
Roman. 13. 4.  God, beareth not the sword for nought. It is not put into his 
Roman. 13. 4.  hand only for a show. No, but he is the minister of God to take vengeance on him that doth evil. According whereunto 
Prou. 16. 14.  it is that Solomon faith, The wrath of the King is as messengers of death, Pro. 16. And again, The king's wrath is like the roaring 
& 19 12.  of a Lion. Worthy the noting to this purpose is the speech which the second of those squires of the body made before Darius and his nobles, wherein discoursing of the 
1. Esdr 4. 2.  power of a King, and the cause why he ought to be feared, he saith: Though men rule by land and Sea, and over all things 
The power of a King.  in them, yet is the King greater, for he ruleth all things, and is Lord of them. If he bid them make war one against another, they do it. If he send them against the enemy they go, and break down mountains and walls, and towers. They kill and are killed, and do not pass the Commandment of the King. If he bid kill, they kill: if he say spare, they spare. If he bid smite, they smite: if he bid make desolate, they make desolate. If he bid build, they build: if he bid cut off, they cut off. etc. Fear we therefore the sword, the powerful sword of Caesar. A good 
The good effects of loyal fear.  subject feareth blame as much as pain, reproach as much as torment; and dishonour as much as death. This fear carrieth one eye of the subject upon the Prince's sword, that he never provoke it: the other eye upon the offence, that he never commit it. This fear as the best porter at the Prince's gate, keepeth traitors out of the King's court, and treachery out of the subjects heart. This fear, as ballast preserveth the ship from being overblown of the wind, keepeth the soul of the subject that it be not overthrown by others flattery, or her own presumption. This fear, as a bridle, curbs us from all disobedience: and as a nail fastened by the Masters of the assembly, fixeth us firm in our duties. This fear therefore let us give to Caesar, for to Caesar we own it.  
2. Unto Fear Honour is to be adjoined. And seeing 
2. Honour.  as among earthly creatures man is most eminent: as among the elements, fire is most excellent: and as among the celestial lights, the sun is most splendent, so Caesar among the sons of men is most orient; who will not (since honour is, as the Philosopher saith, a testimony of excellency) 
Aristotle.  give honour to Caesar, lest he bear false witness, not against his neighbour, nor against Caesar, but against God who hath exalted Caesar, and brought him to Honour? least he seem to degenerate from nature, which in all honoureth the more excellent? least he break the Canon of the Apostle, Rom. 13. Give honour to whom ye own honour: 
Rom. 13. 7.  Lest he transgress Gods express Commandment that saith Exod. 20. Honour thy Father: by which note & name, 
Exod. 20. 12.  the King of the land, because he is Pater Patriae, i. Father of the whole country, is specially signified? least as jeremy of some Lament. 4. They reverenced not the face of the 
Lamen. 4. 16.  Priest, so some complain of him, He reverenceth not the face of the Prince; the greater crime of the two. For, the Priest was a figure of Christ, the King is a figure of God. If Nebuchad. King of Babel setting up a dead Image, could 
Dan. 3. 1.  so prevail with his ungodly subjects, that at the sound of his musical instruments, they did fall down to it, and gave it such honour as God condemneth: shall not jehovah the King of Heaven, setting up not a dead, but (as Menander 
Menander.  calleth a King) his living image, prevail with all his godly subjects, at the sweet harmony of the sacred Scripture sounding out of S. Peter's mouth as a principal Herald, Regem honorate, Honour the King, to give him that Honour, 
1. Pet. 2. 17.  which he hath commanded: The Philosopher compareth the King to a Father, to a Physician, to a Pilot, and to a pastor: the causes are apparent. And doth not God in holy Scripture give him in manner the same titles? yea, and almost all the titles of honour in heaven and earth? And why? but to teach us, that as the son honoureth his Father, the sick his Physician, as the mariners regard their. Pilot, the flock their shepherd, so and much more should subjects honour their Caesar, & people regard their prince. God and men having so honoured Caesar, let all our people honour him. Let Hester not presume into the presence of 
Hest. 5. 1. 2.  the great Ahashuerosh till he hold out the golden Sceptre. Let joab, though the General of the Army, give David 
2. Sam. 12. 27.  the honour of the victory. Let even Nathan the Prophet, and Sadoc the high Priest make obeisance before my Lord 
1. King. 1. 23.  the King, with their face to the ground. In a word as joachim 
et. ver. 39 40.  the High Priest, and the ancients of the children of Israel said unto judith, for the benefits that God by her had 
judith. 15. 8. 9  showed to his people, so let the reverend Fathers of the Church, the truly Honourable Nobility of England, the grave judges and Magistrates of the Commonwealth, in honour of our most worthy and glorious King, King james, for the benefits which God by his most excellent Majesty hath done to his Dominions, say, Thou art the exaltation of our land: thou art the glory of our Israel: thou art the rejoicing of our nation. Thou hast done much good unto our country, and God is pleased therewith. Blessed be thou therefore of the Almighty Lord for evermore: and let all the people say Amen.  
Being thus affected for honouring of Caesar, we shall be the better prepared for the next duty, which is Obedience: 
3. Obedience.  which since it is unjust to require of inferiors, as the Husband of the wife, the Father of the son, the Master of the servant, and not to give it to the Superior, namely every subject to his Sovereign, since that is true in the public estate, which Aristotle avoucheth in a private, By 
Aristotle. in Oecon.  how much the more diligently any, obey so much the greater favour they find: since that (as he saith) the Obedience of the Citizens, is the felicity of the city: since S. Paul for this duty, would have a Memorandum: and since S. Peter would have us perform this duty not only to the King himself, 
Tit. 3. 1. 1. Pet. 2. 13.  but also to such as are sent of him; let us all give Obedience to Caesar, and render due subjection unto the Lords anointed.  
But do examples more prevail than reason? The whole world swarmeth with examples of Obedience. For, 
Examples.  among the Insecta, the Amazonian Bees obey their Feminine 
Bees. Beasts.  Monarch: among the beasts of the field, the flocks follow their leader, and the herds their head: among the fowls of the air, the Cranes attend their guide and watcher: 
Foules.  among men, the servant obeys his master; the son his Father; and the wife her husband: More in man, the 
Men.  body obeys the soul. Also the celestial spheres, notwithstanding 
Spheres.  their proper peculiar motions, be circumvolved by the first Movable. The Angels, which excel in strength 
Angels.  be obedient to the commandment of God: and yet more, The son of God, (all whose actions are our instructions) 
Son of God.  performed in all his life most absolute Obedience. Obedience 
Philip. 2. john. 6. 38. &, 4. 34. Math. 26. 54.  coming into the world, obedience being in the world, and obedience going out of the world. Wherefore then being compassed with such a cloud of examples, let us casting off all impediments obey Caesar as we ought, 
We must obey Caesar. 1. Readily. Genes. ●2.  let us yield him our full obedience. Let us obey Caesar, readily, sincerely and generally. Readily without delay, what he commands must forthwith, as Abraham to God, be performed. Sincerely without grudging, or any 
2. Sincerely. Colos. 3. 22.  sinister affection: not with eye-service as men pleasers, but in singleness of heart, as serving the Lord and not man. Generally not what liketh us only, not in one or two 
3. Generally.  things but as becometh us in every thing. For that which the Reubenites and others said to their joshua, we must say 
Josh. 1. 16.  to our Caesar: All that thou commandest us, we will do, and whithersoever thou sendest us we will go: only the Lord our God be with thee, so that thou command us nothing against God. Acts 4. 
Acts. 4. 19   
The fourth duty or thing due to Caesar is tribute, which of right as well as custom is due to the Crown. 
4. Tribute.  Concerning which when I consider, that many times Caesar's eyelids do not slumber, that our eyes may safely 
Benefits from Caesar.  sleep: that Caesar's sword cutteth off thieves, that subjects may enjoy their goods: that Caesar's Sceptre curbeth Adulterers, that we may keep our wives, our daughters, our maidens in chastity: that Caesar's government is our safe-conduct to pass the high ways, wide heaths, thick woods, wild mountains and plains, without danger either to our purses from thieves, or to our lives from cutthroats; that Caesar's royal navy at Sea, and mighty forces sometimes at home, sometimes abroad, do beat off the enemy from invading our land, wasting our country, spoiling our goods, rifling our treasures, burning our houses, sacking our cities, forcing our wives, deflowering our daughters, dashing out the brains of our tender babes, tormenting ourselves with cruel death, taking away from us the word of God, which, as Elies' daughter 
1. Sam. 4. 22.  in law said of the taking of the Ark, would be the departure of glory from Israel: my mouth cannot, but out of the abundance of my heart, speak of the sovereign minister of God among us, as S. Paul hath long before spoken from God himself for the Ministers of his Church, Quis militat proprijs stipendijs, etc. Who goeth a warfare 
1. Cor. 9 7.  at any time at his own cost? Who planteth a vineyard, and eateth not of the fruit thereof? or, Who feedeth a flock, and eateth not of the milk of the flock? 1. Cor. 9  
If David entering into a serious consideration of God's 
Others gratuity. Psalm. 116. 12.  benefits bestowed upon him, breaketh out into this question, What shall I render unto the Lord for all his benefits towards me? If the Israelites, so soon as joshua had divided unto them the cities which the Lord had given them, presently gave joshua an inheritance, a city for an inheritance, 
Josh. 19 49.  a city which himself did ask, even Timnah-Scres in Mount Ephraim: If Rivers go into the place whence 
Eccles 1 7. Heb. 6. 7.  they return and go: If the earth receiving seed returneth a crop, are our hearts (my beloved) like to David's heart? or rather are we not more unthankful than the Israelites? more unnatural than the waters? more ungrateful than the earth? if in consideration of these infinite benefits which we daily receive from Caesar, we be not ever most willing, and that with cheerfulness (for as God, so surely God's Vicegerent loveth a cheerful giver) to return 
●: Cor. 9 7. Necessity of tribute.  tribute, (which Cicero calleth the sinews of war, and Ulpian the nerves of the Commonwealth, as without which there was never, that any part of the Scripture can show, any well ordered estate) as a pledge of our thankful hearts to the throne and person of Caesar.  
Desireth any to hear a commandment for it? The 
Commandment of God for it.  blessed Apostle saith expressly, Give to all men their duty, and namely, tribute to whom ye own tribute, custom to 
Rom. 13. 7.  whom custom. And that we may know to whom we own it, of it especially and most properly, I call to witness Saint Matthew, Saint Mark, and Saint Luke: the Lord jesus 
Matth. 22. 21. Mark 12. 17. Luke 20. 25.  saith as our text is, Give to Caesar those things which be Caesar's. Is any so wicked to detain this? To take from a private man it is theft; to take from the Church it is Sacrilege; to take or detain from the Prince it is Peculatus: that is robbing of the Royal treasure, the treasure that should be employed to the common good. He (saith Solomon) 
Prou. 28. 24.  that robbeth his father and mother, and saith it is no transgression, is the companion of a man that destroyeth: He, may we say, that detaineth tribute, or other duties from Caesar, being the father of the Country, and saith, it is no transgression, is the companion of a man that destroyeth his Country: and he little considereth what that meaneth, Non furaberis, Thou shalt not steal. 
Exod. 20. 15.   
Is any so unreasonable that without examples, he will 
Examples of God. Exod. 30. 14.  not yield to reason? They abound. Before there was any King in Israel to take tribute, the Lord himself took a tribute: when they had Kings, the flower of all their Kings had for their tribute a peculiar office. David, the pattern 
David. 2. Sam. 20. 24. Solomon. 1. Reg. 4. 6. God's people. Nehem. 5. 4.  of piety, over the tribute set Adoram: and Solomon, the mirror of wisdom placed over the tribute Adoniram. When they were under the Kings of the Gentiles; there were amongst the people of God, that upon their lands and their vineyards borrowed money for the King's tribute. When the blessed Virgin went great with child with the 
The blessed Virgin Marie. Luke 2. 4.  Saviour of our souls, in the depth of winter, she traveled from Nazareth in Galilee, to Bethlehem in juda to perform this duty to the under-officers of a Lieutenant to an Heathen Prince. Finally, when the Son of God conversed 
And of the Son of God. Matth. 17. 24.  with the sons of men, Peter was asked, if his Master paid not tribute? who presently taking tribute of an unreasonable creature, that tribute for himself and Peter might be paid, bound all reasonable men, though they do it with some difficulty, to perform this duty to Caesar. Wherefore I conclude this point with Saint Ambrose, Si 
Ambros. in locum.  censum filius Dei soluit, quis tu tantus es, qui non putas esse soluendum? 1. If the Son of God paid tribute or subsidy, what so great a man art thou, which thinkest thou oughtest not to pay?  
We come now to the fifth part of our duty, and that is 
5. Defence.  defence, due to the person of Caesar: which duty bindeth every subject Caesar hath, to his power and according to his place, to defend his royal person from all injuries. This duty requireth every subject. 1. To reveal all foreign complots: so that if any know, that the King of Aram 
2. King. 6. 8.  with his servants are consulting against Israel, he must with Elizeus make known unto Caesar even the words that the King of Aram speaketh in his privy Chamber. 2. To detect all domestical conspiracies: so that if any know that Bigthan and Teresh do seek to lay hands on Ahashuerosh, 
Hest 1 2. 21.  he must presently with Mardocheus and Hester certify the King of the matter. Farther, if the service of any time be fitting, that they diligently attend him, as that band of men did Saul, whose heart God had touched, that 
1. Sam. 10. 26.  so no wicked hand may touch the Lords anointed. If any perceive any appearance of evil to be near unto him, that they with David's men, and with the true hearted people, 
2. Sam. 21. 27. 2. Sam. 18. 3. Lament. 4. 20.  be careful that his Highness being worth 10000 of us, the light of our Israel, and the breath of our nostrils, come not into any peril. And to be short, if in the least distress (the Lord keep him from all distress) his soul desireth any thing which might do it good, that they do with all alacrity and celerity provide it, and hazard (if need should be) as the three Worthies for the life of David, even 
5. Sam. 23. 15.  their own lives. Assured that as they fought from heaven, even the Stars fought in their courses against Sysera 
judg. 5. 20.  and his people, enemies of God, and the River, even that ancient River Kishon swept them away: so heaven and earth, and all creatures in them both, shall fight with them against, and sweep away as filth in the street, all such as be his enemies, and seek or desire the hurt of his soul. So, even so let all thine and his enemies perish O Lord: 
Vers. 31.  but they that love him and his royal issue, shall be as the Sun when he shineth in his might.  
To the last place I reserved Prayer for Caesar, not as the 
6. Prayer.  least, but as the chiefest duty we own unto Caesar. The other be intended wholly to the King, this is directed immeadiatly unto God. Fear is in regard of the Sword, Honour, in respect of the Crown: Obedience, because of the Sceptre: Tribute, for the Throne, and Defence, to the Person; but Prayer, to the Founder and Protector of Caesar. And little do all the former prevail to Caesar's happiness without this last, without prayer. Prayer, I say, beloved, which springeth from the holy Ghost; which, as saith Saint Paul, maketh request for us with sighs that 
Rom. 8. 26.  cannot be expressed: Prayer, which is the messenger of the faithful soul to God: for the prayer of him that humbleth 
Ecclesiasticus 35. 17.  himself, saith the son of Syrach, goeth through the clouds, and ceaseth not, till it come near, and will not departed, till the most High have respect thereunto: prayer, which is the odours in the golden viol, offered upon the 
Revel. 8. 3.  golden Altar, which is before the Throne: Prayer, whereunto Saint Paul exhorteth Christians before all 
1. Tim. 2. 1.  duties; whereunto he exhorteth generally for all men, specially for Kings. For Kings, and that as partly we may gather, and partly the same Apostle doth show, in respect of themselves, and of ourselves. 1. Of themselves, 
Pray for Kings in respect, 1. of themselves, because of their cares. Heb. 6. 1. Their perils.  in respect of the greatness of the care and troubled thoughts which they take; for in great dominion is ever great care, making many times the King's sleep to departed from his eyes? In respect of the perils to the which they are subject, because in the King, the enemy hath Nero's wish, all the heads of the people upon one body; and therefore as did the King of Aram, the enemy oft commandeth his Captains to fight only against the King. In respect of the 
1. King. 22. 31. The difficulty of their charge,  difficulty of the right bestowing rewards, and inflicting of punishments, there being smooth Absalon's, dogged Doegs, blackmouthed Shimijes, bloody handed joabs, false hearted Shibaos, shameless harlots, as well as friendly jonathans', true hearted Jonadab's, faithful nathan's, valiant Abners, constant Mephiboseths, and honest matrons: so that Solomon himself had need to pray 
1. King. 3. 9 The good that issues from them to all.  for wisdom, For who is able to judge this mighty people? And in respect of the abundant good which descendeth from the Royal Majesty to the whole estate, which is such, that as the Sun is a resemblance of the Deity in the frame of the world, giving light, heat and life to all things, so the Sovereign of every estate is a pattern of the great God, from whom our whole estates, our laws to live by, and all our comfort in our several courses do proceed.  
2. Of ourselves, That we may lead under them a quiet 
2. Of ourselves. 1. Tim. 2. 2.  life, without any insurrections at home; and a peaceable life, without any invasion from abroad; in all godliness, that it may be said of our land, as jacob once said of Bethel, 
Genes. 28. 16.  Surely the Lord is in this place, and this is none other but the house of God: and in honesty, that the name of the Lord be not blasphemed among the Gentiles, among the Mahometans, among the Papists, and other enemies of the Gospel through us, but that as Christ said, Our light may so shine before men, that they may see our good 
Matth. 5. 16.  works, and glorify for them our Father which is in heaven.  
This duty being thus necessary, let us perform it. Pray 
Prayer is needful.  we for Caesar. It is needful for him, easy for us, and profitable for both. He needs our prayer, and therefore as Darius highly respected the sacrifices and prayers of the 
Esra. 6. 6.  Priests of Israel for his life and for his sons: so let us assure ourselves, our Cyrus doth no less, what say I no less? doth much more desire our prayers for himself, and his Queen, for the Prince, and the rest of their royal issue. I need no better nor other argument of his majesties desire in this behalf, than his special Edict for observation of this day the 5. of August, which of purpose in his holy zeal and pious devotion, he hath consecrated during his whole life, throughout all his dominions unto prayer and thanksgiving for him and his. Let every one therefore that loveth Caesar pray for him.  
This is a duty with great facility to be done. If thy 
easy.  purse be so poor, that it can pay no tribute to Caesar: if thy body be so feeble, that it can do nothing for the defence of Caesar; yet if thy heart be not lewd and wicked; if thy mind be not devoid of all piety and Christian duty, thy tongue may, and thy heart will daily and often, publicly and privately pray for Caesar.  
Pray we then for him, it is very profitable for both: The 
Profitable.  prayer of a righteous man (as saith S. james and shows it by the example of Elias, chap. 5.) availeth much with 
james 5. 16.  God, if it be fervent. It helps, when all other helps do fail, against all calamities, against sickness, against death, against enemies, and what not? By it was Peter delivered 
Act. 12. Isni. 38. Josh. 3. & 10. 12 1. King. 4. 33.  out of prison. Hezekias' restored to health, Israel had the victory: by it the waters of jordane were divided, the Sun stood still, the dead were raised to life, and the living have been saved from sundry dangers. If Paul exhorted 
1. Tim. 2. 2.  to pray for Nero (for he was Caesar when Paul so wrote) a man so wicked, that he murdered his mother that bore him, slew his Tutor that bred him, and was nature's monster. If the Prophets jeremy and Baruch commanded 
jer. 29. 7. Baruch. 1. 11. 2. King. 24.  to pray for the life of the King of Babel, who yet had wasted judea with fire and sword, besieged and taken jerusalem, burned the Temple, slain and carried captive of 
2. Pet. 1. 21.  the people innumerable etc. What would that holy spirit, by whom both the Prophets and Apostles did write, that English, Scottish, Irish, and others under the subjection or protection of his most gracious Majesty, should do for this our good, our godly, our religious & most virtuous King, who hath established peace among us, united the divided, confirmed the Gospel, and adorned the Temple of the Lord amongst us? Let us therefore pray for his excellent Majesty and for his, that God would build his house as the house of David, establish his throne as the throne of Solomon, & make their days upon earth, as the days of heaven.  
And not only let us pray, which respecteth the time present 
We must also render to god praise and thanksgiving. Heb. 13. 15.  and to come, but also (for that is a principal part of prayer, and respecteth likewise the time past, which we ought not to forget) let us praise God. Let us offer unto him the fruit of our lips confessing his name. Let us present unto him the sweet odours and spiritual incense 
Psalm 50.  of our hearts remembering his benefits. Let us render unto him the sacrifice, the true, lively and most acceptable sacrifice of praise and thanksgiving, extolling his unspeakable mercy and goodness unto us, and our Nation.  
First in driving far from us all those evils and dangers which our hearts did fear, and our enemies did hope, at the setting of that 
* Queen Elizabeth. Causes why to be thankful.  most Orient Star, which long before had shined over us, would fall upon us. 2. In preparing for us, and placing over us, not a child, but a man: yea a mirror of men: not a mean Prince, but a mighty Potentate: not a Captain, but a king, that had long before learned to hold the Sceptre, and by the experience of many years, had gotten skill to guide the rains of regal regiment. 3. In bringing to us not an enemy but a friend; not an hater but a lover; not only a favourer, but a furtherer, but a learned, a zealous and mighty defender both by word and sword of the ancient and apostolic, the holy and catholic religion long since planted amongst us. 4. In preserving among us, and before he came among us (as this day beareth witness) the life and person of him his anointed, and our Sovereign from the malice and fury, the snare and violence, the sword and assault of all rebels and traitors, of all enemies and wicked ones, which either privily or openly at home or abroad have wished, intended, or attempted any evil unto his soul. 5. In a word in pouring upon us so many, so great, so divers, and so excellent benefits and blessings, both spiritual and temporal, the sum whereof my tongue cannot easily tell, much less can my heart conceive the greatness and worthiness of them, which we by means of his majesties happy, hopeful, peaceable and pious reign over us do abundantly enjoy.  
If it be our duty for every benefit we receive at the 
1. Tim. 4. 4.  hand of God: if we ought even for the meat that we eat, and for the clothes that we put on, and for whatsoever other particular blessing or good thing we receive of God (and what have we which we have not of him received?) 
1. Cor. 4. 7.  to render unto him praise and thanks, to laud and magnify his name: how much more for these so many, so manifold and inestimable benefits upon his Majesty for us, and upon us by his Majesty powered and bestowed plentifully and admirably.  
And sith as God himself saith, This is the very honour that he expecteth at our hands: sith as the Kingly Prophet tells us, it pleaseth God better than the oblation of many 
Psalm. 50. 23.  fatted beasts, or the smell of much incense: and sith as the Apostle S. Paul teacheth us, this, even this giving of thanks 
1. Tim. 2. 3.  for all men, and namely or specially for Kings is a thing good & acceptable in the sight of God our Saviour: let every one of us in particular say with David, quid retribuam Domino? 
Psalm. 116. 12.  etc. That is, What shall I render unto the Lord for all the benefits he hath done unto me, and namely, in placing over me so good, so gracious, and so worthy a King? and resolve with David, I will take the cup of salvation, and call upon the name of the Lord, I will offer to him the sacrifice of thanksgiving. And let us all say, as the Queen of Sheba 
2. Chron. 9 8.  did concerning King Solomon, 2. Chron. 9 Blessed be the Lord thy God (O King) which loved thee, to set thee on his throne, in the stead of the Lord thy God: because thy God loveth our land, to establish it for ever, therefore hath he made thee King over us, to execute judgement and justice.  

The second general part.  
HItherto have I showed you (beloved in the Lord) our duty to Caesar consisting in six things, viz. Fear, Honour, Obedience, Tribute, defence and Prayer. Now let us consider also according to my promise, as God shall assist, and time permit me, some motives and inducements to this duty. And to that purpose that we may never slide; either by the corruption of our own heart, or the persuasion of men, or suggestion of the Devil, I will (since the wisest either of Kings or men affirmeth that a threefold cable is not easily broken) show you a fourfold cord, which may (well kept and observed) ever hold the whole heart 
Eccles. 4. 12.  and soul of every subject in love and Allegiance to his Sovereign; the several twists whereof are these, viz.  

1. The ordination of Caesar.  
2. The heinousness of the crime of disloyalty against Caesar.  
3. The punishments of that sin.  
4. The rewards of Loyalty and dutifulness to Caesar.   
Motive. 1 1. Concerning the former of these: neither any wicked spirit, nor mortal man, nor Heavenly Angel, but God himself 
The Ordination of Caesar.  is he that ordaineth Caesar to be Caesar, and setteth him upon his throne. This is evident by many proofs of holy Scripture, general and particular. General, partly negative and partly affirmative.  
1. Negative, as where Christ said unto Pilate, Thou 
joh. 19 11.  couldst have no power at all against me, except it were given thee from above. And the Apostle unto us all, There is no 
Rom. 13. 1.  power but of God. To whom agreeth the Psalmist when he singeth thus: Promotion cometh neither from the East, nor 
Psal. 75. 7.  from the West, nor yet from the South. And why? For God is the judge: He putteth down one, and setteth up another.  
2. Affirmative, for By me (saith the uncreated wisdom 
Prou. 8. 15.  of God) do Kings reign, and Princes decree justice. The name of God be praised, (saith Daniel the Prophet chap. 
Dan. 2. 21.  2.) for Wisdom and strength are his. He changeth times & seasons: he setteth up Kings, and taketh them away. And the blessed Apostle in the place before alleged telleth us directly, that. The powers that be, are ordained of God. To 
Rom. 13. 1.  these we may add the words of the wiseman, speaking to all rulers in this sort, Give ear ye that rule the nations, and 
Wisd. 6. 23.  glory in the multitudes of people: for the Rule is given you of the Lord, and power by the most high.  
Particular, which do consist in God his immediate designment of divers unto kingdoms, as of Saul, whom by the hand of Samuel he anointed to be Head over his 
1. Sam. 10. 1.  people: and whom by the same Prophet's mouth he testifieth to the people, that he had chosen to be King over them. Of Hazael and of jehu, appointing his servant Elijah to 
Vers. 24. 1. Kin. 19 15. 16  anoint the one of them King over Syria, the other over Israel. According whereunto Daniel telleth Nebuchad. that great King of Babel, which yet knew not God, That the 
Dan. 2. 37.  God of Heaven had given him a Kingdom, power, & strength and glory: and had delivered not the men only that dwelled on the face of the earth, but also the very beasts of the field, and the fowls of the heaven, into his hand, and made him ruler over them all. Likewise for Solomon the son of David, the Queen of Sheba can tell us, that it was the Lord 
2. Chron. 9 8.  God of Israel that had set him on his throne in his steed to be King over his people: and both for Solomon and David his Father, David himself the man after Gods own heart, doth most plainly testify in this sort; The Lord God chose me 
2. Chron. 28. 4.  before all the house of my Father, to be King over Israel for ever: among all the sons of my Father he delighted in me, to make me King over his people: and even so of all my sons he hath chosen Solomon my son, to sit upon the throne of the Kingdom of the Lord. Thus it is most manifest that Caesar is ordained to be Caesar by God: and therefore unto him, as unto the ordinance of God, we ought to yield whatsoever is Caesar's, lest in rejecting him, we reject God.  
Objection. That this is so of all good Princes, all goodmen will easily grant. But since that an evil Prince, is a great evil, an extreme plague, it is a question with some, how such a one can be of God? or be said to be set in place by God, who is the spring from whence all goodness, and only 
jam. 1.  goodness doth flow?  
Answer. Though the particulars before recited, do sufficiently prove, not only the good, but evil Princes also to be God's ordinance; For who are evil, if Saul, if Hazael, if Nabuchadnezzar were not? and the generals extending to all, do necessarily comprehend both good & evil. Yet farther, and more fully to clear this doubt, we must understand (beloved in the Lord) that there is Malum culpae, and Malum Poenae, an evil of crime, and an evil of pain. The evil of crime is sin, the evil of pain is the punishment of sin: the evil of crime is not of God. God being all sufficient needs it not; being most holy commands it not; being most righteous approves it not: in a word, he hateth & accurseth it in all in this world, and in all the impenitent will condemn it eternally in the world to come. But the evil of pain, being the punishment of sin, is thrown from the throne of God upon the heads of wicked men. In this sense, saith God, I the Lord form light and create darkness: 
Isai. 45. 7.  I make peace, and create evil: and the Prophet of God, Shall there be evil in a city, that is, punishment for evil, 
Amos. 3. 6.  and the Lord hath not done it? And in this sense we must understand, that as a good King cometh from the right hand of God's mercy, so an evil from the left hand of God's justice. For the sins of the people, he giveth an evil Prince, I gave thee a King in mine anger: and he maketh the hypocrite to reign. For the sins of the people he suffereth 
Hose. 13. 11. job. 34. 30.  a good King to fall, as appears by David numbering the people. For the sins of the people he taketh a good 
2. Sam. 24. 1.  Prince clean away, according to that of Solomon, For the transgressions of the land, there are many Princes thereof, and 
Prou. 28. 2.  yet more is that which Samuel threatened, If ye do wickedly, ye shall perish, both ye and your King. According to these it 
1. Sam. 12.  is, as I take it, that Ashur is called the rod of God's wrath and the staff in their hands, his indignation: That God termeth 
Isai. 10. 5.  Nebuchad. his servant, & Cyrus his anointed: That 
jer. 27. 6.  Attila King of Goths, and Vandals, that somewhiles sacked Rome, called himself Flagellum Dei, that is. The scourge of God, and Tamburlaine himself Iram Dei, that is the wrath of God.  
Since therefore every Prince, every King both good and bad, is of God, either as a blessing or as a plague, as S. Peter commandeth servants to be subject to their masters, 
1. Pet. 2. 18.  not only, If they be good and courteous, but also to the froward: so I advise, and so I acknowledge all subjects ought to be subject and obedient to their Princes with all fear and reverence, not only being good and gracious, but also though they be cruel and wicked, and in so doing they shall best make it appear, that they obey, and do their duty in singleness of heart and for the Lords sake.  
Motive. 2 2. The next consideration is of the heinousness of disloyalty, of disobedience, rebellion, treason, etc. Against 
The heinousness of disloyalty.  Caesar. The greatness of which crime, though but slightly considered, is of no small force to retain every man within the bounds of his duty. For whereas a well governed & peaceable kingdom resembleth the frame of the world, yea the kingdom of heaven; where the holy Angels and blessed Saints glorifying God day and night, live in bliss; a rebellious, seditious and disloyal people resemble not only the Chaos, but even hell itself, where is no order, but everlasting horror and confusion. So that well said the Greek Historiographer, In Rebellion is all kind of evil. 
Thucydides.  For it is not one sin, but the sink of all sins, and the sea of all mischiefs, would you see at once the seven capital sins? This is (as one observeth very well) the very channel whence they do flow. For is not ambitious Pride, or proud Ambition the first sparkle of that fire? Doth not Envy blow the coal? Doth not Wrath daily increase the flame? And come not at length all things thereby into the noisome ashes of Sloth, Gluttony and Drunkenness? Farther, Peacemakers are blessed, why? They shall be called (saith our 
Math. 5. 9  Saviour) the children of God, Cursed therefore are Peace-breakers, and above all they that break the public peace, they are, and they must be called the Children of the Devil. If it be sweet and comely to die for the country, a 
Seneca.  Maxim among the very Heathen, what is it then but odious, but ignominious and loathsome to seek the hurt and 
Exod. 20.  ruin of the country? and if to honour and obey the Father of our flesh, the parents of our being, be a thing commendable and grateful with God and man: what may the dishonour and disloyalty done to the Father of the Country, and parents of our well being be, but abominable and hateful unto all? The fact of the Giants in the old world, that attempted to fight against God, hath ever been held a famous impiety, but that sin do all they commit, that either secretly as Traitors, or openly as Rebels, oppose against the Prince: for, saith the Apostle, he that resisteth the power, resisteth the ordinance of God.  
In other sins among men, the purpose or intent, so 
Rom. 13. 1. The intent of evil in this case punishable.  there do no act follow, is nothing: but in this sin not God only, but also man takes such notice thereof, that the old Proverb, Thought is free, hath no place. For as God expressly forbids even such thoughts of heart, Eccl. 10. Curse not the King, no not in thy thought, for, (mark well the reason) the fowls of the Heaven shall carry thy voice, 
Eccles. 10. 20. Wisd. 20. 1.  and that which hath wings shall declare the matter. By which we are taught, that he who caused the dumb beast speaking with man's voice to forbid the foolishness of the Prophet, 
2. Pet. 2. 16.  he, who discovered Bessus his parricide by the chattering of swallows: even he can cause any foul of Heaven, 
Plutarch.  and any creature upon earth, to reveal and revenge mutinous, seditious and treacherous thoughts against Caesar: so 
Wisd. 5. 17.  even the laws of men, both ancient and modern, both civil and common, punish it, as well as the fact, and that with death. Whereof (but that I may not forget the righteous and most deserved execution of them that laid the powder, and would have lighted the match, in the late monstrous Gunpowder treason, who though they did but 
Gunpowder treason. 1605.  intend the mischief, and it (as God would) touched not any yet died for it;) what hath been practised or enacted at home, not to relate, we may have, besides that ancient story divine related and approved by the spirit of God: I mean the attainder of the two eunuchs Hest. 2. That went about, and were contriving how to lay hands on the King Ahashuerosh, in whose indictment though there was no 
Hest. 2. 21.  fact found, but only a will, a purpose, a plot to have done it, yet they died for it, and died as justly as Mordecai was justly honoured and highly rewarded for the discovery: we may have (I say) out of the French Annals a notable precedent 
French Annals.  or two. As, of that Norman Gentleman who confessed to a Friar, that he had had a thought to kill Francis the first of that name. Who though he had changed his mind, repent his intent, and asked pardon for the crime, yet the friar reporting it unto the King, and the King referring it to the Parliament of Paris, was by the grave senate of that high court condemned unto death. And whereas in most cases the law of nations excuseth mad men from punishment (madness itself being so great a plague) yet when Capito, a man raging mad, drew his sword upon Henry the son of Francis the King aforenamed, he was therefore executed. So great detestation is there in the hearts of all good subjects of the least show of violence to the Lords anointed.  
Motive. 3 3. Which laid open, Let us come to the third motive, and mark the punishment of treason and disloyalty as apparent as any of the former: that there is punishment ready 
The punishment of such sin.  prepared for such it appeareth by that of the Apostle, They that resist shall receive to themselves damnation. Of the grievousness 
Rom. 13. 2.  of the judgement we may be assured by the heinousness of the crime. Farther since the law requireth that offenders pay life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for 
Exo. 21. 23. 24.  stripe, etc. What wounds, what burning is he worthy to endure that is guilty of this crime? How many feet, how many hands, how many eyes, how many lives is he worthy to lose, which offendeth those feet of whom so many thousand feet; those hands of whom so many thousand hands; those eyes of whom so many thousand eyes; that life whereon so many thousand lives depend? But because he hath not so many feet, so many hands, so many eyes, so many lives, therefore is he punished of God and man. 1. Of man, in house, in lands, in offices, in death, in burial, in name, and in posterity. I need not give instances of these. Who knows not, that houses, lands and preferments are taken from such? that pains and torments are laid upon such? 
Hest 8. 1. 2. Sam. 16. 3. 1. King. 2. 26. jer. 22. 18. Prou. 10 7. Bb. Ch. Ser. in Psal. 105. p. 60.  that a violent and terrible kind of death is prepared for such? that burial is denied unto such? and their name is infamed, and their blood tainted? And, as one hath said excellently well, well worthy are they to feel the full measure of Vengeance upon earth, and to incur an universal detestation among men, to have all the hatred of the earth powered upon them and theirs, to be the outcasts of the common wealth, and the maranatha's of the Church, yea, and their names for ever to be an abhorring to all flesh, nothing in this kind is too much.  
2. Of God such are also many times punished, howsoever 
By God.  for a time, they may or do escape the hand of man, and that externally, internally, and eternally.  
Externally by means which man cannot use. The nation 
1. Eternally.  and kingdom, saith God by his Prophet jeremy, which will not serve Nabuchadnezzar, King of Babel, the same 
jer. 27. 8.  nation will I visit with the sword, and with the famine, and with the Pestilence. So punished he Miriam for murmuring 
Numb. 12. 10.  against Moses with leprosy as white as snow: Corah, Dathan and Abiram for open rebellion, with the earth's 
et. 16. totum.  opening her mouth and swallowing up quick, them and all that they had: and Absalon with his own mule to draw him, & his own hear on a great thick oak to hang him. 
2. Sam. 18. 9   
Internally, he punisheth such with the sting of a guilty conscience. A good Conscience (saith Solomon) is a continual feast. But such as will not obey for conscience sake, 
2. Internally. Prou. 15. 15. Rom. 13. 5. 1. Pet. 2. 13.  such as will not submit themselves for the Lord's sake, are by the Lord deprived of this good, and tormented with an evil conscience. And that this is a fearful punishment we may learn of the wise man, who saith, A fearful thing 
Wisd. 17. 10.  it is, when malice is condemned by her own testimony: which saith another, is more than a 1000 witnesses; and, a Conscience that is touched, doth ever forecast cruel things.  
This sting of conscience be those Furies whereof the Poets; those accusing thoughts whereof the Apostle, that 
Rom. 2. 15.  never dying worm whereof the evangelical prophet, and Christ himself in the evangel, do speak: that book 
Isai. 66. 24. Mar. 9 44. Revel. 20. 21.  whereof Saint john saith, that it shall be opened when the earth and heaven shall fly away from his face that shall sit on the great throne. This when they are abroad, makes 
Levit. 26 36.  them shake at the fall of a leaf: This when they be within, maketh them fly, though none pursue them. This writing 
Prou. 28. 1. Dan. 5. 5.  in their hearts like the handwriting which Belshazzar saw upon the wall, when they are in the height of their pride, will cause their countenance to be changed, and their knees to smite one against another. This if they cut but the lap of the Prince's garment, will touch them at the heart; This as it 
1. Sam. 24. 6. Gen. 4. 13.  did Cain for his brother's blood, will much more for their liege's life, if it be annoyed or shortened by them, make their own hearts to think, and their own mouths to say, that Their sin is greater, then that it can be forgiven them. This, as 
Math. 27. 34.  it did judas, will make their souls to abhor the reward of iniquity, their hands to cast it down, and their tongues to proclaim that they have betrayed innocent blood. This, (though like judas, they had faith to work miracles, or like Ahitophell, they can give counsel, as if one had asked at the oracle of God) will make their own hands to dispatch 
Acts 1. 18. 2. Sam. 16. 23.  them of their wicked life, and to end their sinful and accursed days.  
These judgements of God are fearful, and who trembles not to hear them? Yet know (beloved) there 
3. Eternally.  is another more grievous than any of these, yea, more intolerable than all these; and that is God's eternal judgement, the fire of hell, which such, without repentance, and great repentance, shall not escape. Lucifer for rebellion fell from heaven, Adam for disobedience 
Genes. 3. 24. Ephes. 2. 3.  was cast out of Paradise, and such for disloyalty shall be shut out of the kingdom of God. If it seemed grievous 
2. Sam. 14. 32.  unto Absalon, lying in jerusalem not once in two years term to see King David's face, how grievous shall it be for all rebels, traitors: &c. (dying without repentance) neither to come into the new jerusalem, nor to see the face of God for ever. And if it be a grievous thing to lie fettered in a prison for a few days, oh how grievous will it be for the ungodly, of whom rebels, traitors, malignant subjects etc., be in the first rank) to be turned into hell, and there to lie bound hand and foot in everlasting 
jud. vers. 6.  chains under darkness, world without end? wouldst thou know the sharpness of these pains? Christ telleth thee they go into sire, and what pain more grievous and intolerable, then of burning? wouldst thou know what time it 
Math. 25. 41.  doth last? He calleth it everlasting: and in eternity what end? or what hope of any end? wouldst thou know the company they shall there have? he foretelleth that too, that is, the Devil and his Angels, and worse what can be? wouldst thou have it yet farther expressed unto thee? assure thyself that as the joys of the godly purchased by the obedience of the son of God, are such as the eye of mortal man hath not seen, his ear hath not heard, nor can enter into his heart: so also, the pains and torments prepared 
1. Cor. 2 9  for the wicked, and preordained for the children of disobedience.  
Motive. 4 4. Now remaineth the last motive, the reward of loyalty, which as it most concerneth us, that study to approve 
The rewards of the loyal.  ourselves faithful & loyal to our Caesar in thought word and deed: so have I the rather deferred to the last place, in hope that your ears filled, dulled happily with the former; might be refreshed, and your minds and attention quickened again and stirred up to the hearing of this point especially.  
The reward of loyalty I distinguish as its contrary I have done, into a twofold state, that is from man, from God, and general and particular.  
1. General to all, darkly signified in Nebuchadnezars 
1. From man.. Dan. 4. 7.  dream under the parable of a tree. The Boughs whereof were fair, and the fruit thereof much. In it was meat for all: the beasts of the field rested under the shadow of it, and the fowls of heaven dwelled in the boughs of it: more plainly expressed by Isaiah, cap. 32. That man, viz. the Prince of the 
Isai. 32. 1.  country, shall be as a hiding place from the wind, and as a refuge for the tempest, and as rivers of waters in a dry place, and as the shadow of a great rock in a weary land. Wherefore as jeremy willed the Israelites to seek the prosperity of the city, 
jer. 29. 7.  whether they were carried, so I beseech all subjects to seek the prosperity of the Caesar, under whom they are governed: and jeremies' reason may induce them for in the peace thereof, they shall have peace, in his prosperity they shall have prosperity: and in his glory they shall have glory.  
2. Particular, as safety, honour, preferment, riches, a good name both alive and dead, etc. Wherein if every particular man's merit be not of that moment, or there is not that opportunity to have every well deserving person known unto Caesar, and therefore Caesar cannot say with Ahashuerosh (though Caesar be as bountiful and as grateful as Ahashuerosh) what honour and dignity hath been given to Mordecai for this? Yet the hope in which every 
Hest. 6. 3.  good subject doth dwell to be well respected as time and place may serve: and the private good which every particular party to him and his duty may, and daily doth draw out of that large fountain and inestimable treasure last before remembered, flowing and issuing unto all, cannot be but a rich reward and an ample recompense of all service, honour, obedience and other duty whatsoever loyally done, and faithfully performed to Caesar.  
Besides all this, such shall be rewarded of God externally, 
2. From God.  internally, and eternally.  
Externally, with the blessings in God's law promised to 
Externally.  such as shall observe and keep his commandments, whereof, Obedience, and Loyalty to the higher powers is 
Deut. 28. 3. 4●. etc.  one of the chief. Blessed shalt thou be in the City, and blessed also in the field: Blessed shall be the fruit of thy body, and the fruit of thy ground: the fruit of thy cattle, and increase of thy kine, and the flocks of thy sheep. Blessed shall be thy basket and thy dough. Blessed shalt thou be when thou comest in, and blessed also when thou goest out, & e.  
Internally, with the peace and benefit of a good Conscience, which is a continual feast, or most delicious banquet 
Internally. Prou. 15. 15.  to the soul. What melody to this? and what comfort to be compared unto it? when others wring their hands for grief, this will make thee clap thine hands for joy: when others tremble thou shalt triumph. This will make thee to sleep quietly, to wake cheerfully: to be alone without 
Rom. 2. 15. et 8. 16.  fear, and with others without distrust: in thine affairs confident, and in thy recreations cheerful. If rebels should be behind thee, and traitors before thee, as the Ammonites and the Aramites were before joab and behind him, yet 
2. Sam. 10. 9  by the benefit here of mightest thou resolve with joab. Be strong, and let us be valiant for our people, and for the cities of our God: and let the Lord do that which seemeth him good in his eyes: and encourage others as the man of God did his servant saying; Fear them not: for they that be with us, are 
2. King. 6. 16.  more than they that be with them.  
Eternally, when after our loyalty to our Sovereign here on earth, the Sovereign of all Princes shall advance us to 
Eternally.  be, to dwell, to live and to reign for ever in that great city the holy jerusalem, where of the Divine eagle, or Eagle of Divines in the clearness of his sight beholding the goodliness 
Revel. 21. 20.  and the glory thereof, hath said, that it is of pure gold like unto clear glass: that the streets thereof do shine like unto a stone most precious, even as a jasper stone, clear as crystal: that the foundations are garnished with all manner of precious stones: the 12. gates are 12. pearls: the 12. Porter's are 12. Angels: that the glory of God, and the lamb is the light thereof: that so pure and undefiled it is, that in it is nothing but holiness: and there enters into it no unclean thing, nor whatsoever worketh abomination or maketh lies. The Records whereof is the book of life: the water whereof is a kind of Aqua vitae as clear as crystal, proceeding out of the throne of God, and of the lamb: and the immunities or privileges whereof are such, that by the benefit of them there shall be no more curse, no night no need of candle, nor of the light of the sun or stars. Such, and so great are the things which God hath prepared for them that obey him, and in him, and for him the Lords anointed, their Caesar.  
And now (beloved in the Lord) having according to 
The Conclusion.  my purpose and promise for the former part of my text, showed you what be the things, which as Caesar's, we ought to give to Caesar, namely Fear, Honour, Obedience, Tribute, Defence, and Prayer, and having confirmed the same with special motives and inducements, I do for this present, 
Acts 20. 32.  commend you to God, and to the word of his grace, which is able to build you up, and make you perfect, that you may in these and all other duties perform from time to time that which is well-pleasing in his sight.  
Beseeching the same God, through the merits of his dearest son, by the operation of his holy and all sanctifying spirit, so to rule our hearts and work in us, that we being holy and acceptable in his sight, and our prayers fervent and faithful; they may pierce the heavens, and so prevail with God as they may thence bring judgements, as fire upon Caesar's enemies, but as the dew of Divine grace, blessings manifold upon Caesar and his true subjects: That so his most sacred Majesty may long, religiously, and happily reign over us here on earth: and that in the end, and without all end, he with us and we with him, may live and reign together in the everlasting kingdom of Heaven.  
Amen.  
FINIS.    

A SERMON PREACHED AT HENGSTRIDG IN THE COUNTY OF Somerset, the 16. of August, upon. Matth. 22. 21.  
CONCLUDING A FORMER SERMON Preached there the fifth day of August upon the same text.  
By RICHARD EBURNE Vicar there.  PROVERB. 20. 25. 
It is a destruction for a man to devour that which is sanctified, and after the vows to inquire.  
London Printed by Felix Kyngston for William Welby. 1613.   

To the Reader.  
COurteous and Christian Reader, I had a purpose to have seconded my first labour, The Maintenance of the ministery, in such sort as it might have satisfied thine expectation, and that title at full: but partly discouraged by want of time and means fit for a work of that weight; partly detained by hope that (as I had heard) some one far more able and ancient, would ease me thereof, I do for the present, present thee again with this sermon, which as a supply to my former treatise; may so much further thee, (if thou take some small pains in perusing and conferring both that by both thou mayst have as it were one sufficient volume of this Argument, and I the less need hereafter to labour any farther therein. If thereby I prevail with thee so much that thou acknowledge the same for truth, and conform thee to the practice, I have a great part of my desire: or if I may but occasion some or other more learned and able to perform what I have but rudely informed, I shall account my labour not wholly lost, I have abounded in quotations, and other men's observations for Ornament to the work, Authority with the learned, direction to the unlearned, and protection for myself: which if thou use well, will inform thee at full, that I am neither alone, nor from the ancient, nor with the worst.  
Touching the Argument or subject of my labour in this my Sermon, if any shall think it not so fit for the pulpit as the pen, let him know, There can be no more fault in me to preach thereof, then in Moses, in the Prophets, and in the Apostles, so oft, so much and so diversly to speak and write thereof. They feared not (as 
* ruling. Decad. lib. 5. Serm. 10.  one well notes of Moses) lest in handling that matter, they should be accused of greedy desire or covetousness: neither need I. That imputation may with better right and reason, be retorted upon them, which after all our preaching and teaching of doctrine so necessary, urged so oft, by so many, in so sound and effectual manner, as might make even the stones of the street to hear, an heart of Adamant to relent, and a brow of brass to blush at this sin: and for all our preaching and publishing of other doctrines most holy, most necessary, most sweet, and comfortable, for which they are not able to yield us sufficient recompense with all 
1. Cor. 9  that they have, (for what are their carnal things to our spiritual?) Do yet suffer us to live in all neediness and contempt; and making due provision and supply for the wants of the meanest of themselves, pass by us as not worthy the looking on.  
Touching the means by which our distresses & wants may be relieved, it may happily seem hard or strange to some, that I intimate the offcutting of customs, prescriptions, exemptions, etc. But whoso shall well and thoroughly consider of this business, shall well perceive, that if ever there be a sincere intent and settled purpose to effect this so holy, so necessary, so just, and so great a work, it must this way, and none other be effected. For whereas our estate cannot be bettered, but either by restoring us that which indeed, and properly is our own, which once we had, and which was unadvisedly, and unjustly taken from us; or else by allotting and bestowing upon us some things that we never had. To expect the latter, that is, that we should have either sufficient stipends added in all places, where need is, unto that which we already have, or that our gentlemen, patrons or parochians should lay us out so much of their finable lands and temporal livings, as might increase our gleeb in that measure, as might supply the want and room of our tithes, by their customs, prescriptions, &c: which held, is neither probable, possible nor reasonable. It resteth therefore, that by the means which I have mentioned especially, this must, if ever, be effected. Thence is the main cause of the disease and evil, and thence according to the old Maxim, Sublata causa, tollitur effectus, must come the cure and remedy: much help I grant may be had by Impropriations, but neither can they wholly be restored, nor is the hurt they do, so great, so common and general, as of the former.  
Doth it seem improbable, that ever this great & good work should be effected, and as a case desperate, a matter past hope?  
This may do so to some, but to me it doth not. For first, when I consider, that it is much easier to repair some Churches, then to endow all, and yet do perceive that time hath been, that all our Churches, the whole land through, have been endowed both with convenient glebe and their full tithes in kind, I persuade my self, if we had that true zeal to the Church, and unfeigned love to religion, that the first Christians (which so endowed our Churches) had, that the ruins, rents and maims of our Churches might with facility and celerity enough be repaired and amended: the rather for that, as in ruins and double of old buildings, there resteth in the place, matter convenient and sufficient for performance thereof.  
2. When as I do find, that for long ago, in time of darkest popery, one man alone, one bishop of the land, I mean that famous Bishop Grosthead then Bishop of Lincoln could and did obtain of the Pope, being yet scant his friend, power and authority both to institute vicarages in Churches impropriate▪ where none were, and where such were as seemed too slenderly provided of sufficient allowance, to augment the same as to him should seem expedient. The copy of which letters papal I have for the worthiness thereof, as in Matth. Paris I find them recorded, 
Matth. Paris.  here inserted.  
Innocentius Episcopus etc. Cum sicut accepimus in tua civitate et Diocaesi, nonnulli religiosi et alij collegiati ecclesias parochiales in proprios usus obtineant, in quibus nimis exiles, aut nullae taxatae sunt vicariae. Fraternitatituae per authoritatem summam mandamus, quod in ijsdem ecclesijs de ipsarum proventibus vicarias instituas, et institutas exiles adaugeas vice nostra: prout juxta consuetudinem patriae secundum Deum videris expedire, non obstantibus si praedicti exempti sint, aut aliâs muniti Apostolicis privilegijs sive indulgentijs, per quae idimpediri vel differri possit. etc. in English thus: Innocentius Bishop, etc. Forsomuch as we are credibly informed, that within your City and Diocese many religious and other collegiate persons do hold parochial Churches unto their own proper uses, in the which vicarages either too small and slender, or none at all are settled. Unto your Brother hood by our special and supreme authority we do command, that in the said Churches of the proventions, and emoluments of the same, 
* These two things duly and well performed, would very much amend the poor and wretched estate of our clergy.  vicarages you do institute, and such as being already instituted, * are slender, and not sufficiently endowed, you do on our behalf augment: according as after the custom of the country to the Honour of God, you shall see it to be expedient: Notwithstanding that any the persons aforesaid be exempt, or otherwise fenced with Apostolical privileges or indulgences, by which the same might be hindered or differred. And whosoever shall you contradict or withstand therein, that you do by censures ecclesiastical, by virtue of our power Apostolical to you committed, them punish and condignly repress. Dated at L. seven. Kalend. of Octob. in the year of our Popedom the viii. which was, saith our English history Anno. Dom. 1252. This memorable monument finding, which he good man did execute Cum effectu, I do reason thus with myself. If this one good Bishop in the days of utter darkness could obtain of the Pope, though scant his friend, authority to repair the Churches of his Diocese in this sort, for the better sustentation of blind Mass priests, why may it not be possible that the most reverend Archbishops and other grave, wise and zealous in the land, might by some good means best known to their own wisdoms, provide and settle maintenance in their Churches for the learned, able, and worthy preachers of the Gospel.  
3. The very state of the time present doth so necessarily require some alteration to be made, some augmentation of our maintenance to be yielded, that he that shall deny it, may justly be thought to speak against all reason and conscience. For why must our pays, our stipends, our portions alone stand now as they did for an hundred years ago? And why are we alone unworthy that favour which is afforded (and justly too) unto labourers, servants, artisans, and to whom not? will they tell us, things done cannot be undone? We answer, common sense and daily experience towards others in cases not unlike, do tell us and assure us the contrary. Humanum est errare, in errore vero perseverare, diabolicum. Will they say, we must be content? We confess we must perforce, till remedy can be had. But they will not I hope in the mean time forbidden us to complain, and seek as men diseased, imprisoned, or distressed, some redress and ease. Neither can they reply, That we complain without cause, and are discontented without need, seeing it cannot be denied, that unto many of us, that which is left was with the least, and but in a most sparing sort, when it was at first laid out, and allotted to the Church: and therefore can no way be found competent or sufficient now, were it in no other respect then of the time itself, which is so far different in prices of all things from that then it was.  
4. Besides which (though the state of times were alike) there ought some other manner of consideration to be had of our clergy men that now are, than heretofore there was or seemed to be needful. For respecting learning and sufficiency, our clergy are not (God be thanked) as heretofore, (even our enemies being judges) blind and unlearned bussards, idolatrous and massing priests, of whom little more was expected, then to be able to turn their Portuise, or to read plain english, nor are they now like jeroboams priests taken out from amongst the lowest and dregs of the people, for whom that they had, or that they got in the ministery (their deserts considered) was enough, if not too much: But a great number of them now are (and long or this, if due provision for them had been made, many more there would have been) learned and worthy men: men whose education and time spent, whose friends expenses & great charge before they come into the ministery: men whose present labours and assiduous pains in their ministery, do both deserve and require better regard. What comfort shall they find for the time present, and what reward shall they reap for the time past if their best preferment be so little: and their highest pitch so low? Can they continue and maintain their studies with nothing? or is it intended so soon as they are placed, they shall, for lack of means to maintain them and their studies scoller-like, give over their studies, and betake themselves to idleness or drudgery?  
Then respecting their manner of life, our ministery at this day consisteth for the most part of married Men, whereas in former times, they were all unmarried. If in those times they made provision accordingly, and left (as in many places they did) no more to the Church than might then conveniently find and suffice a single Man, must that suffice still? If any will say, that it is not their part to provide for married men, and that if there be not sufficient to maintain us with our families, we must live unmarried too. I say that is Vox Daemonis, non hominis, a speech not befitting the mouth of a Christian. 
1. Tim. 4. 3.  Neither will I stand to prove that we ought to have such maintenance provided us, as may suffice for us and our families too, if we be disposed to enter that state of life, which is as free & as fit for us, as for any other estate of men: but refer them that make a question thereof to the practice of the first and best times, in which (for our own Church) they may see, if they will not be blind, that the provision they made for their Curchmen, was every where such, as was both able for, and befitting only a married clergy: and not fear to conclude, that until the like be made for our Clergy, in some measure, which in many places by the one half at least is wanting, our people have not done their duty in this behalf, but do show themselves unworthy of such worthy men as the Lord doth send unto them, and unworthy of the Gospel and gladtidings of salvation, which they preach among them.  
Thus Christian Reader, having imparted unto thee in part and in brief, what hath induced me to the hope I have, to see at length the cause I handle in my succeeding Sermon, better respected, whereof thou mayst read more what I have written otherwhere, as one zealous for the house of God, whose stones it pitieth me to see still lying 
M. Minist. cap. 7. et. 10.  in the dust, praying God to put into the heart of our thrice noble, gracious and religious King (into whose hand he hath put the sword of Sovereign authority) not only a good inclination and forward disposition this way, but also an irrevocable and unresistible resolution to execute his supreme power for the reformation of this evil, and extirpation of this shame of our Church, and disgrace of our Nation. I pray thee for our Lord jesus Christ's sake, & for the love of the spirit, that thou wouldst 
Rom. 15.  strive with me by prayers to God for me, that I may be delivered from them which are disobedient and evil minded men, and that this my service and labour for the Church and house of God in our land, may be accepted of the Saints. Which God for his gospel sake vouchsafe. Amen.  
Thine ever in the Lord R. Eb.   

THE SECOND SERMON.  MATH. 22. 21. Render unto God, those things that be Gods. 
Our blessed Saviour 
a Luk. 12. 42.  Luke 12. notes it to be the office of a faithful and wise steward, & disposer of the mysteries of God, as Paul calleth him 
b 1. Cor. 4. 1.  1. Cor. 4. to give unto the household their due portion, in due season; which 
c Erasm. Epist. ad jod. jonam.  saith a great clerk, consisteth in these points promere cum res postulat; cuique promere quod est accommodum, & promere quod satis est, that is, in delivering the meat of the word at a fit hour; in delivering that which is good and wholesome; and in delivering that which is sufficient. For 
d Galen. de Sanitate ●uenda. lib. 1. pag. 65.  in our corporal food we observe these three things, First, a fit time to eat in; Secondly the good quality, and Thirdly the convenient quantity of our food: otherwise it is not dispensatio, a disposing, 
e Bern. de. Co●● sid. lib. 3.  saith Saint Bernard, but Dissipatio, a wasting, having heretofore to dispose unto you, the meat laid up in this garner, and the little wheat I found in this valley, how I dispensed it unto you then, either in regard of the due season, or in respect of the quality of that I delivered, vos ipsi iudicate, you must be judges. But lest I should have been offensive in the quantity I made an end, 
f Bern. super Cant. ser. 36.  Vbi finis non erat, where was no end, as they are enforced to do, that are, as was the high Steward of this family, when he said. 
g joh. 16. 12.  Multa hambeo dicere quae non potestis portare modò: I have yet many things to say unto, but ye cannot bear them away now; straightened either with the deepness of the matter, or (as I then) with the shortness of the time, wherefore since now by course we are returned, as the Son to his place, I to speak, and you to hear, 
h Bern. de. Concil. lib. 1.  recurrat stibus ad suam materiam, let my tongue return to that part of my text where then I left, without any long repetition of that is past, saving only thus far, ut recolant qui audierant, & discànt qui non aderant, that is, that they may call the whole to mind which heard it, and they may learn somewhat thereof which heard it not, that it may please you to remember that I divided this my text into a twofould duty. A duty 
A brief repetition of the former sermon  to Caesar and a duty to God. The duty to Caesar in the words formerly handled, wherein I observed, first the particulars of that duty to be these six: fear, honour, obedience, tribute, defence and prayer: secondly, I added some motives to the performance of this sixe-fould duty, and they were principally four. viz. The ordination of Caesar, the heinousness of the crime of disloyalty against Caesar; the punishments of that sin from God and man, and the rewards of loyalty externally, internally and eternally, to them that faithfully walk in the performance of these duties to Caesar.  
It remaineth now, that by your accustomed patience I 
The latter part of the text now to be handled.  should speak of the other duty, the last in the text, but in practise not the least, that is, our duty to God, in these words Reddite quae sunt Dei, Deo, that is, Give unto God, the things that are Gods. Of which they being many, some spiritual, some temporal, the shortness of our ordinary time, not permitting me to speak of both sorts, leaving wholly the former, though the principal, as which are so commonly handled by others, that 
i Augustine  Magis desiderant lectorem, quam expositorem, that is, there want readers rather than expositors for them: I will, (as either more proper to the state of my text which 
k Aug. in locum Serm. 129. Idem Tom. 10. Homil. 48. And. Hispan reg. decim. 4. Scourge of Sacrelidge. D. 8. a. & H. 5. a. fig. 8. Abulens. in Mat. 22. qu. 101. Glos. ordin.  in the judgement even of the ancients devotee's unto us, of our temporal things, the goods of this life, what sort or what part there of is due to Caesar, and what to God, or more pertinent to my present purpose, which is most to insist upon that point which is least known, and to urge that hardest, which is worst observed) spend my speech in declaring unto you, what temporal things are due to God. For as it is a thing already granted and lately taught you. That besides the fear, the honour, the obedience and the other like duties that we own to Caesar, we own him also a part of our goods; we must yield him Tribute, custom and other like, so it cannot be denied, and shall presently be taught you. That besides the spiritual duties, which we own to God, as faith, fear, love, trust, hope, etc. We do own him also a part of our temporal goods, to be employed in his service, that so, as he is Lord of all, of ourselves body and soul, and of all that we have, life and goods, so by all, and with all, he may for all be glorified.  
And to this purpose directly, as I take it, tends our text. 
The state and summary sense of the text.  For question being moved, not, what things were due to Caesar? but, whether this one thing, reddere censum, to pay him tribute, were lawful or no? our saviours answer is, not to the general, but to the special, Pay, Give to Caesar these things, viz. tribute, custom, etc. which are Caesar's, as a part of his crown, and a necessary appurtenance to his imperial dignity, and a part of your loyal duty, and faithful service to Caesar, and as for God, who hath his things severed from Caesar's, and 
l Abulens. in Mat. quest. 102.  ought not to be wronged for righting of Caesar, render to him also those things, vix. his hallowed and consecrated things, his appropriated dues and sacred portions of your goods, which by law of God, and ordinance ecclesiastical are his, and which without wrong to him, and ruin to his Church, cannot from him be taken or detained.  
The text that I may by God's gracious assistance with the more plainness for your understanding, the more ease for my proceeding, and the more brevity for the time, explicate unto you, I do, a little inverting the order thereof, divide into three parts. First, the things commanded, 
The division of the text.  Secondly, The commandment: and Thirdly, the reason of the commandment.  
1. The things commanded are to be considered, first, in their nature, what manner of things they are, namely things temporal: Secondly, in their number, for the word is plural things, how many they are, or how many sorts thereof.  
2. The commandment hath three branches, that is to say. First, the person commanding. Secondly, the persons commanded, and Thirdly, the form of the commandment.  
The person commanding, personally is Christ the son of God, and withal, for as much as he is, the wisdom of the father, God himself.  
The persons commanding, particularly, and the● the jews, the Pharisees etc. that moved the question, but generally and indefinitely under their person, all men, both jews and gentiles, all Christians.  
The form of the commandment, Give, respecteth  

2. things viz the 

matter, what, the things of God.  
manner how. And this hath an extent to the 

1. mind, wherewith, give freely without grudging, or any sinister and mercenary respect.  
2. hand, how, give fully without diminution.  
3. time, when, give readily, duly, without delay or haste.       
3. The reason of the commandment or fact required, why we ought to give to God such things, and that is, because they are Gods, for it is just and meet, that we render to every one quod suum est, his own.  
We have now the whole sum and particulars of the text: of which, and of every of which, briefly and in order. He that hath ears to hear, let him hear. 
The things required, a part of our temporal goods.   
1. The things required in their nature are temporal, or, if I may use the same word the Apostle doth 
l 1. Cor. 9 11.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fleshly or carnal, such as pertain to the use of the body, and this present frail and transitory life. Of which both life and goods, sith the Lord is author, for he it is in quo vivimus, movemur & sumus. Act. 17. 
n Act. 17. 28. 1. Tim. 6. 17. 1. Chr. 29. 11.  in whom we live, move, and have our being, and which 
o Psal. 24. 1. &. 50. 10.  giveth us all things abundantly to possess: and likewise owner as of whom in Capite, we do hold whatsoever we have, for 
p Greg. de. dec. passim. Rebuff. de. dec. quest. 2. fig. 2. E. P. Serm. on. Gen. 14. 20.  Domini est terra, & Plenitudo eius, that is, The earth is the Lords, and all the plenty and furniture thereof, it is just and meet that in 
* Greg. de. dec. passim. Rebuff. de. dec. quest. 2. fig. 2. E. P. Serm. on. Gen. 14. 20.  Signum universalis Dominij, in token of his sole, supreme and undependant Dominion over all, and interest unto all, some part of the things of this nature also, be as his 
q Andr. Hisp. reg Caluin. in. dec. 1. Hebr. 7. 4.  Sacrum vectigal, Sacred tribute or portion, reserved for and rendered unto him. Offerimus Deo Bona, etc. We offer unto God our goods (saith 
r Iren. lib. 4. cap. 34.  Irenaeus) as tokens or testimonies of our thankfulness for that we receive of him: knowing it to be most true, that (as long ago 
s Orig. in. Num. 18. Homil. 11.  observed Origen) He which worshippeth God? 
t Fenton. Serm. on. pro. 20. 25. pag. 19 House. Serm. 2. on. Mat. 21. p. 18  must by gifts and oblations acknowledge him Lord of all.  
Add to these the use and end whereunto our God hath assigned and reserved these things, namely, not for his own spending, for our 
u Psal. 50. 13. God maintaineth the ministers of his Church at his own charge.  God eateth not the flesh of calves, nor drinketh the blood of goats, but for the use and sustentation of his peculiar servants the selected ministers of the Church and temple. That so, being always to have, that he might rightly in public be honoured, priests and ministers of his own choice, he might have also De suo, of his own goods, wherewith to feed, keep and sustain them. This I take to be clear by Gods own speech unto Moses, when having set his mark upon diverse things, calling them 
x 1. Numb. 18.  mine offerings, my hallowed things, etc. he addeth, 
y vers. 8.  These have I given to the Sons of Levi. Why? 
z vers 21.  for the service which they do me in the tabernacle, and 
a vers. 31.  it is your wages, which I give you for your service▪ which words do plainly show; That God would, that such as attend him, from age to age, should receive their maintenance as his pay, and not as mens: as from his hands and not from man's, in lief of the wages and reward which for their service, it was fit and necessary that he their Lord and master and not men, should find and allow them. Whereupon he saith, not to the people (the manner of speech is very remarkable) You shall give them your offerings, for the service which they do you: but Ego dedi, I have given them mine offerings for the service which they do unto me, as if he should say, These things are mine, not yours. To me you shall pay them, that as mine, not as yours, they may receive them; & so I may pay them with mine own hands, and of mine own goods, & not they serve me, or I retain them, at others cost, That they have, of me they have it, and not of you. The same in effect hath the blessed Apostle. 1. Cor. 9 where he saith, Ita constituit Dominus, etc. 
b 1. Cor. 9 14.  So hath the Lord ordained, for the time of the Gospel, no less then for the times before and under the law, that Qui evangelium praedicant, ex evangelio vivant: that is, they which preach the Gospel, should live of the Gospel, 
c Theophilact. in 1. Cor. 9  non ex Discipulorum facultatibus, sedex evangelio, that is, not upon the Disciples goods, but upon their own, gotten by preaching of the Gospel 
d Idem. Faem. Mon. in the conclusion O. 2. a.  Neque enim inquit, tu his alimonium subministras, 
The number or part of the things demanded. The levites Lot.  sed propria quaedam industria ipsos alit. For (saith the Apostle) it is not thou that givest them maintenance, but it is their own industry, that is the preaching of the Gospel, that feedeth and maintaineth them; and so they be not beholding to men for their sustenance; but to God: and they do live, not on other men's goods, but on their own.  
2. We see the nature of the things demanded. Let us search also their number. Things they are, therefore more than one, or of one sort. Take we the words in the present time when Christ spoke them, we shall soon find, that the things of God were many, as, 
e Num. 35. Josh. 21.  1. many goodly towns and cities which their suburbs. 2. 
f Exod. 25. 2. &. 35. 5. Levit. 2. 3. 10. &. 6. 16. &. 7. 10. 29.  Offerings of sundry sorts. 3. 
g Levit. 19 24. & 23. 10.  First fruits of all things. 4. 
h Exod. 13. 1. &. 22. 29. &. 34. 19 Numb. 3. 13.  First borne of man and beast. 5. 
i Numb. 6. ●0. Levit. 27. 2.  Vows of sundry sorts. 6. 
k Levit. 27. 14. Numb. 5. 10.  Consecrated things, man or beast, house or ground. 7 
l Numb. 5. 8.  Things lost: and with all these and above all these. 8. 
m Num. 18. 21.  The tithes of all things. Whereupon we may well note by the way. If such plentiful and honourable maintenance, by the law of God, in God's wisdom, were allotted to the priests and Levites of the law, no man of understanding may deny, that as great a portion at the least, doth in all equity 
n Downam. Ser. o●. 1. Tim. 3. 1. De consecr. dist. i c. Tabernaculum Tho. 2. 2ae. q. arg.. 8. Lud. viu. De Contrite. fol. 122. faem. Mon. O. 4. a Gods portion n●w in time of the Gospel. 

1. 

Tithes  
personal & predial.     q Aug. de. rect. cath. conversat. Idem. Serm. de Temp. 219. Idem. de. verb. Apost. Serm. 47.  that as we are more bound unto the Lord in all duties of thankfulness since the Messiah exhibited, than they to whom he was only promised: and as in the same respect the ministery of the Gospel far excelleth the priesthood of the law, so the portion which is due from us to God, and from him to his ministers, aught to be answerable, at least little inferior. But if we restrain the words to the time ensuing, that is, the time of the Gospel, they will be found to be in plurality too, of more sorts than one. There belong yet to God.  
1. Decimae rerum omnium, the tithes of all things, tam personales quam praediales, as well personal as predial ᵒ unusquisque de qualicunque ingenio vel artificio vivit, ex inde deo decimas persoluat. Every man (saith S. Augustine) by what means or trade soever he lives, must thereof pay the tenth to God. He ought to consider, that All is of God that he lineth by, whether it be the land or the sea, or whatsoever else, and that if God had not given it him, he had had nothing. 
p Aug. Serm. de. Temp. 219. Glos. in c. quicunque. 26. q. 7. Hostiens. in. Sun. § Barba. consil 49. And. His. reg. Decim. 10. Anthon. Butr. in cap. Paro chiano●. C. 16. q. 1. R●uertmini.  Quod si decimas non habes fructuum terrenorum, quod habet agricola, quodcunque te pascit ingeniuns, a deo est, & inde decimas expetit, unde vivis. If (happily then) thou have no tithes of the fruits of the earth, as hath the husbandman, yet know that whatsoever means to live by thou hast, it is all of God, and (therefore) of that thou dost live by, doth he demand his tithes. De militia (igitur) de negotio, de artificio redde decimas. Therefore Pay thou thy tithes, be it of warfare, of trade, or of handicraft. 
q De dec. c. 23. Ibid. cap. ad. Apostolicae. Extra. cod. c. in aliquibus. item. c pastoralis.  Fidelis enim homo, de omnibus, quae licitè potest acquirere, decimas erogare tenetur, for every faithful man is bound of all that he lawfully gets to lay out the tenth to God. Sive proveniant 
r Rebuff. de dec. quest. 3. fig. 29. 30.  epraedio vel pecore, vel ex artificio, industria, scientia, militia, negociatione, vel ex quolibet actu licito, that is, whether they do arise (saith a great Lawyer) of the ground, or of the cattle or of any trade, industry, science, warfare, traffic, or any other lawful act or employment whatsoever.  
2. As once the Lord had cities and suburbs for the sons of Levi, so hath he now, and no less necessarily ought he to have, houses of habitation and lands adjacent for the eommodious abode of the servants of his son, which are justly called the glebe or temporalities of the Church, because being of old given up 
p As appeareth in sundry old and ancient charts', donations and records.  Deo & ecclesiae, to God and the Church, and most solemnly devoted and consecrated ad pios usus, to holy and religious uses, do rest (but where Sacrilege hath prevailed) in the hands of God, and tenure of the Church and churchmen, 
q Act. 5. Fulk. ibid. §. 7.  neither can be alienated from them without impiety and certain peril of God's curse and theirs, which even 
r Capit. Carul. lib. 6. c. 284.  with like terms bestowed them, and in the firmest manner they could, confirmed them unto the Church.  
3. Thirdly, there belong yet to God Oblationes populi, the oblations or offerings of the people, which having a 
3. Offerings.  ground and beginning no less ancient than the 
s Act. 4. 34. Tertul. in. Apol. cap. 39  very first and best age of the Christian world 
t Deut. 16. 17.  at least, cannot but by very perpetuity and antiquity prove themselves to be both due and also acceptable to the Lord.  
4. If any being in trouble of mind as 
u 3. Sam. 1. 10.  Hanah; in 
4. Vows.  fear of enemies, as 
x Psal. 66. 12.  David; in danger of sickness as 
y Esay 38. 1.  Hezechia, or in any other distress, calamity or adversity shall 
z Gen. 28. 20. judge 11 30. 2. Sam. 15. 7.  vow unto God any part of his goods, and 
a Numb. 30. 3. Deut. 23. 21.  bind his soul upon it, to give the same unto the Lord, or to the Church, if the Lord shall be merciful unto him, and rid him out of thrall; it is out of all question, that the thing, so vowed 
b Num. 30. Levit. 27. Eccles. 5. 3.  holy unto the Lord, and the use thereof belongs accordingly unto the Church.  
5. Generally and in a word, whatsoever a thing it be, that any of his free heart, religious custom, or through duty hath given, offered, vowed, or consecrated unto God, 
c And. Hispan. reg. dec. 6.  it is no longer common or profane, but 
d Levit. 27. 9 10  holy to the Lord: and the right, property and possession thereof is, and from thenceforth becomes merely and wholly his. The power and liberty which God from the beginning of times reserved to himself to take, and permitted to all men to give, and for exercise and signification of their piety to God, to alienate from themselves some part of the worldly goods he hath blessed them withal, is neither ceased nor altered, but as a moral duty belonging to all times, and to all men, requiring them 
e Prou. 3. 9  To honour the Lord with their substance, is in force still.  

The second general part of the Text.  
FRom the things commanded, let us come to the commandment, wherein I have already prescribed unto my 
The commandment.  self these three considerations, viz. The person commanding. 2. The persons commanded, and 3. the form of the Commandment.  
1. The person commanding is Christ, whose person, he being the 
f Mat. 28. 20.  author of the Gospel, the 
g 1. Cor. 1. 24. Collos. 2. 3.  very wisdom of the father, and 
h john 3. 2.  a teacher come from God, may inform and confirm us two things, the one is, that this commandment is the mind of God, the will of our heavenly father. 
The doctrine is infallibly true.  Worthy therefore and necessary of all men to be credited, received and obeyed, in as much as the father himself, having from heaven proclaimed of him 
i Luk. 9 35.  ipsum audite, hear him, hath sealed all his doctrine for heavenly, and his precepts for perfect and authentical, wherefore as this very doctrine, the words of my text, did, for the present, stop the mouths of his very adversaries, and made them all, having nothing to say there against, 
k Mat. 22. 22.  much to wonder, such grace was in his lips, such majesty in the words of his mouth: so, & much more than so, ought the same words to settle & satisfy the mind and judgement of all those that profess themselves his disciples, & favourers of his Gospel.  
The other is, that this precept pertaineth directly and 
This doctrine pertaineth directly to the time of the Gospel.  properly to the time of the Gospel, no less than of the law, and is a part, if not a fundamental part, and very Original of that evangelical ordinance of the Lords mentioned by Saint Paul. 1. Cor. 9 where he saith 
p 1. Cor. 9 14. Bulling. dec. 5. Serm. 10.  Ita dominus constituit ut qui evangelium praedicant, ex evangelio vivant, that is, So hath the Lord (jesus) ordained, and made it an everlasting law for the time of the Gospel, that they which preach the Gospel, should live of the Gospel. And therefore saith our Saviour testifying it, God hath Sua, some temporal things even now that be his, as well as Caesar: some certain things whereof a man may say, These be Caesars, & These be Gods, let such as like not the particulars before named and claimed to be Gods, show us from Christ his mouth, or from his Apostles at the least, what those things be, whereto God may make claim.  
For mine own part, I give more credit to Saint Augustine, who alleging and so expounding this text, 
q Aug. Tom. 10. Homil. 48. &. in Psal. 146. C. 16. qu. 1. C. Revertimini.  saith, Caesari census, decimae deo, that is, Tribute belongs to Caesar, Tithes to God: and asketh If tithes be not paid, how God hath those things that be Gods: and to Saint Origen who writing upon our saviours words. Matth. 23. These ought ye to have done, and yet not to leave the other undone: 
r Origen. in Math. 23. Abulens. ibid. quest. 56.  expoundeth that to be a moral precept, no less for the use of all Christians, then of the jews; and accounteth that by these words, our Saviour gave his approbation for payment of tithes in time of the Gospel. Likewise unto Saint chrysostom upon the same place, saying 
s Chrysost. in Math. Hom. 41.  justitiam, miserecordiam & fidem propter gloriam suam, mandavit Deus, sed decimas propter sacerdotes, that is, justice, mercy and faith hath God commanded for his own glory, but tithes for his priest's sake. To 
t Hier. in Malac. 3. 11.  Saint Hier. who upon Malachiah 3. where God bids us bring all the tithes into his barn, saith, Ecclesiae Populis praeceptum est dare decimas, that is, The payment of tithes is a precept that ought to hold in the people of the Christian Church no less than among the jews. And in a word, to 
u Gualf. Strab. de reb. Eccles. capit. 87. Hovend. part. 2. cap. de dec.  all the ancient writers and Church, which (as otherwhere at large 
x M. Min. c. 6. Carlt. Treatise of Tithes.  I have showed) from the very time of the Apostles, even unto our present days, no many until the time and depth too of all corruptions, for the salving of the Pope's sacrilegious attempts, gainsaying, have most constantly held. That they are Gods, and 
z C. de dic. c. 14. Parochianos. Ridi. vicu. p. 164.  non ab hominibus sed ab ipso domino insitutas esse, that is, have not their institution from men, but from the Lord himself: then to thousands of such as without the authority of the word, and judgement of the ancients, presume to obtrude unto us for the contrary, either other men's late upstart opinions, or their own bare assertions, improbable collections. More, for that no man can hitherto show (as 
a Gualt. Homil in Math. 23. Ze●per. de legib. lib. primo. Rebuff. de deo. qu. i. fig. 13. 14. faem Mon. n. i b. Hooker. polit. Eccles. lib. 5. §. 7. 9 Carlt. it. of tithes c. 5. pag. 25.  others well observe) that the law of tithes was ever yet abrogated by God: and lastly, seeing the Church of God hath, for many ages past, consecrated them to God for the service of the Church, & so ᵇ bound herself to the payment of them, and invested God with the possession of them, I hold it to be a point altogether out of question, that they be Gods proper inheritance; so that it is utterly vain and superfluous, now to doubt and inquire whether they be a matter of divine right? and, double sacrilege to take them away from God, whom God and man have made his.  
As for the glebe of the Church, the offerings and vows of the people, which with 
c Tertul. in apolog. Cap. 39 Semel Deo dicatum non est ad usus humanos ulterius transferendum. Decet. de reg. juris. 6.  Tertull. we may call Deposita Pietatis, the very pledges and testimonies of piety and devotion, it is so out of all controversy that * Things once consecrated to God, and dedicated to holy uses, may not return to profane usage, nor be alienated from God to man any more; that no 
d House. Serm. i. on Mat. 22. p. 20 Fent. Serm. on. prou. 20. 25. pag. 15. Down. Serm. on. 1. Tim. 3. 1.  Divine I think will contradict it. If the thing be abused, the use is to be reform, but the property is still the Lords, and no man can take it from him. The law is plain for it Leuit. 27. 
e Levit. 27. 28. Capit. Carul. lib. 6. cap. 285.  Nothing separated from common use, may be sold nor redeemed, which law being moral as well as judicial, in as much as it ever was, is, and shall be lawful for man to offer, give, and vow unto the Lord his God, can be no less in force to us since Christ, than it was to the Church of God before Christ. The practice is as clear. Num. 16. The 
f Num. 16. 38.  Censors once offered to the Lord might not be put to common use again, but must be reserved to the use of the Tabernacle, as holy to the Lord by the oblation thereof. And when as we do read 
g Act. 5. Down. ubi. supra  Anan. and Saphira his wife in the time of the Gospel to be no less liable to the speedy vengeance and dreadful indignation of God for taking again to themselves a part of that themselves had consecrated to God, 
g Dan. 5.  then was 
h 2. Mac. 3.  Belshazzar for polluting the holy vessels, or 
i C. decimae. 16 qu. 1. 6. Tua. glos. C. Omnes. de. maiorit. & obed. C. cum quis. arg. l. assumptio. ff. ad municipia. Rebuff de dec. qu. 5. fig. 25. Andr. Hispan. reg. dec. ●. 11. Corset. in tract. de pot. reg. q. 37.  Heliodorus for invading the treasure of the temple in time of the law, let us assure ourselves, that we have as little liberty now as then, to set fingers upon the things of God: and are as nigh unto cursing. But hereof hereafter.  
2. The persons commanded are indefinite, Give ye. And 
The persons commanded.  indeed the person commanding having authority over all, the commandment must by consequence extend unto 
None exempted.  all, ⁱ neither jew nor Gentile, pagan nor Christian, can claim exemption. None so mighty that is greater, nor any so mean that he is less, than a subject to God and his ordinance. And therefore as every subject Caesar hath must give to Caesar, that which from him is or may be due, the things of Caesar: so every servant God hath, must yield unto God, that which from him to God is or may be due, the things of God. The citizen or townsman, hath no more freedom than the countryman; the tradesman or artificer then the ploughman; the merchant or mariner then the land-man; the lawyer, physician or any other like, than the husbandman: but as 
k 1. Cor. 4. 7.  all have received of God, so must they all give to God: and as they are all under God, so must they 
l Orig. in Num. Homil. 11.  De datis & muneribus, out of his own gifts and benefits bestowed on them, honour God, for 
m 1. Chr. 29. 14. Not townsmen, tradesmen, artificers, etc. Vide the M. Min. p. 81. & 32  all is of him.  
I know it well, that men of that fashion, I mean townsmen, tradesmen, artificers, etc. presume much of their liberty & immunity this way. But till they have proved. 1. That they own less subjection unto God, than the others. 2. That they have not from God their worldly goods as well as the other: and 3. That they have less need and use of the Church and minister then the others, they shall never be able to prove any more exemption than others.  
Which yet since such for the most part, will needs practise, and against all right and reason, law of God and man retain, most just and right it is, 
n Math. 7. 2.  that with what measure they meat to others, with the same they should be measured unto again: which is very often 
* For in towns generally are the weakest ministers, save where by some extraordinary supply they are relieved. Nor yet the poorer sort.  fulfilled unto them by heap, while, as they defraud God of his carnal things, they also are defrauded of their spiritual: and as they leave his ministers hungry and needy for the body, so they remain hungry and needy, and in a manner destitute of sustenance for their souls.  
If any will pretend poverty & plead want, let him know, that even 
p Luke 21. 3. Deut 16. 17.  the widows mite was accepted and received too; and remember, that God will have every man, poor and rich, to give to him 
q Eccles. 35. 10. Levit. 12.  according to the gift of his hand, that is, as his ability is, be it much or little; and will have none to appear 
r 1. Cor. 12.  before the Lord empty: that so he may be honoured of all, without respect of persons, and he receive his due from all, who gives to all Pro ut vult, even as he wil  
Wherefore all cavils, delays, and excuses laid aside, 
s Ambr. Ser. de Quadrag. c. quicunque. 1. in 16. q. 7.  quicunque recognoverit in se, quod fideliter decimas non dederit, modò emendet quod minus fecit. First, whosoever shall remember himself, that he hath not heretofore paid his tithes and other duties faith fully, let him hence forward amend that wherein he hath failed, and carefully perform unto the Lord that which he, in this behalf expecteth and exacteth at his hand.  
And for so much as the Magistrate 
t Rom. 13. 4.  beareth not the sword for nought, nor fits in the seat of God in vain, we must observe, that as it is his duty, to be like a good captain in the field foremost in action; and as a good ruler in house, example to the rest; for the Magistrate should be Lex animata, that is, the very law itself alive, that men in him might see by deeds, what they hear and learn from him and his laws by words; so it is his duty in this very point; First carefully to render for his own part 
u Andr. Hisp. reg. dec. 11. Cerset. in tract. de potest. reg. q. 37.  out of that he possesseth quae Dei, sunt Deo, that is, to God the things that are Gods. Secondly, then by good and wholesome Laws and ordinances, having not only vim directivam a force directive for all, (so they are rather counsels than Laws) but also vim coactivam, a force coactive for the bridling and enforcing of some, to provide (as far as in him lies) that such as be under his command may do the same.  
Wherefore let such as be in authority (as it becometh the 
x Isai. 49. 23.  nursing Fathers of the Church, & 
y Basil. Daron. pag. 43.  them that count it 
An admonition unto Magistrates.  a principal part of their charge, to cherish good pastors) set before their eyes the religious example of good king 
z 2. Chro. 31. 4. Down. Serm. on 1. Tim. 3. 1.  Hezekiah, who to the end the Priests and Levites might be encouraged in the Law of the Lord, took a strict and due course that the tithes of all things, and other portions belonging to God and his Priests, might justly be restored and duly paid unto them: imitate the true zeal of that godly Ruler, 
a Nehem. 13. 8.  Nehemia, who would not endure the alienation of one chamber of the Priests, to the private use of Thobijah, and that never rested, till he had 
b Nehe. 10 34.  restored to the Priests, and Levites of the house of God all their tithes, offerings and other duties, that so, being duly provided for, they might not forsake the house of God any more: and pace in the steps of that thrice renowned and religious Emperor Constantine the great, which 
c Herm. Gigas.  confirmed unto the Church the tithes of all things, and 
d Zepper. de polit. eccles. lib. pri. capit. 21. Zozom. hist. eccl. lib. 2. c. 4. Euseb. de vit. Const. lib. 2. c. 36. et. lib. 10. c. 5. An Admonition to the Parliament.  restored unto it all such lands, fields, houses, etc. As in former times, the time of peace, had been given to the Church, and in latter days, days of persecution, had been taken from it again.  
And our Parliaments I would beseech in the name of God, to be careful to avoid that imputation which S. Paul layeth upon the jews, 
e Rom. 2. 21.  Thou abhorrest idols (saith he) and dost thou commit sacrilege? And 
f Down. serm. on. 1. Tim. 3. 1.  let them consider, that if not to the full restitution of all impropriations, (which at the dissolution of Abbeys justly ought and 
g View of. L. pag. 169.  easily might have been made) they still remain deeply obliged, and for the not restoring thereof the whole land standeth in an high degree obnoxious to the judgement of God: yet their sin cannot be little, which not restoring them, have not provided for every such impropriated Church, a fit Vicarage at the least, so sufficiently endowed; First, with part of the gleeb, secondly tithes as well great as small, & thirdly, other profits of the Church, that so the vicar might be able: first, to do divine service, secondly; to inform the people, and thirdly to keep hospitality, according to the very tenor and letter of their own laws, enacted upon due and mature consideration of the equity and necessity of such a course 
h An. 15. Ric. 2. cap. 6. an. 4. Hen. 4. cap. 12.  in time of 
i Othobon. c. Quoniam de Appropriationibus Ecclesiarum  palpable blindness, as well 
k An 1. Edu. 6. cap. 14.  as of better eye sight, 
l As appeareth in the common forms of the Ordinations of vicarages.  and intent and mind of even such as at first attempted that evil: that so the people defrauded of their tithes, etc. might not with double sacrilege be defrauded also of the food of their souls whilst left to the courtesy and conscience of the 
m Constit. eccles. can. 45. &. 46.  exempted Impropriator, which for the most part, is cruel, careless; and covetous, they are committed to the refuse of the Clergy, such as will be hired for least, 
n Reynold in Obad. Ser. 2.  as if the old Proverb, best is best cheap were no longer true, but the new practice, best cheap is best, were the right rule. And that little is the Clergy of our land, specially the inferior Ministry of our Church beholding unto them, which after so many spoils and injuries done thereunto, cannot obtain so much only, as to have that remainder which is left, to be paid in specie, or to be disburdened of those, or at least of some of those pretended 
o Rid. view. p. 160.  exemptions 
p Carlet epist. dedic. House. on Math. 21. Serm. 1. pag. 44.  hard customs, unreasonable compositions, pernicious prescriptions, and 
q Ridl. view of L. p. 113. 115.  odious prohibitions, wherewith it is daily more and more depressed and impoverished, as if either that estate alone had already, & could not but have, an Omnia benè, or we alone, that be of the ministry, above all other members of this commonwealth, were either no part of their charge, or not worthy to be respected, righted and relieved.  
Lastly, let Lawyers and jurors, upon whose pleading and 
Ad admonition to Lawyers and jurors.  verdict those things do too often much depend, take heed that they do not rashly and partially give away those things from God. The cause and right is Gods, and therefore they must know, that in striking a poor Minister, and wresting from him his tithes, and other dues, through his side they strike, and wrong not the Church only, but God also, of whom we hold originaly, and in Capite whatsoever is the Churches. It will ill excuse the one, that they plead for their fee, and therefore must make candida de ●igris, et de candentibus atra, 
r ovid. Metam. lib. 11. fab. 8.  of nothing something, like the Heathen Orators, which counted it their glory 
s Tull. de Orat. lib. primo. Erasm. Apotheg. lib. 8. Licost. Apoth. pag. 105.  to cast a mist before men's eyes, and make a bad cause seem good: nor acquit and justify the other, that 
t Foem. Monar.  they do gratify men of their own fashion, & do for them as they would be done for in like case. These causes no less than any other should be handled sincerè et candidè with all sincerity and indifferency. And reason it were 
u Ridl. view of pag. 133.  considering how much is already by sundry sacrileges, by pretence of law, by alteration of times, and other vijs & modis injuriously taken from God and the Church, they should favourably interpret the Laws to the good of the Church, and restoring unto God, that which indeed is Gods, rather than, as adding affliction to the afflicted, and trampling upon those that be already under foot, make our burden still more and more heavy, as if there were a continual and general conspiracy of the laity against the Clergy: they did all thirst for that little as yet left us: held it a ruled case (the 
x Foem. Monar. n. 4. a. Rid. View of pag. 185.  modern practice makes it seem probable) that whatsoever cause comes into the common Law for tithes, must go against us: and would teach us by often and woeful experience, that 
y Foem. Monar. n. 8. b.  we were better lose all, then sue for any, where the matter must come through their hands. Howsoever, credible it is, that if those kind of persons were all, and always as able and careful to make demonstration of Science and conscience, as their place and charge requires they should be, it would go better on our side, then oft it doth, and the old proverb 
z Adag. Eras. pag. 161.  ovem lupo, not be so often verified, as now it is.  
I come now to the third thing in the commandment, the form, which the very word Give doth inform us to be 
3. The form of the commandment.  twofold, that is first for matter, what we must give? secondly; for manner, how we must give?  
For the matter, what must we give to God? Quae Dei sunt, those things that be Gods, the very things themselves, every thing in his kind. And this I take to be a point much to be respected, I mean, that men ought to give to 
We must give to God his things in their own kind. M. Min. cap. 4.  God, not what pleaseth themselves, a little somewhat in steed of that is his, but they ought to lay him down the very thing itself, as it doth arise, and pay him his due in specie, that is, in its own kind.  
In the 
a Gen. 4. et 14. et. 28. et. 35. Israelies.  time of nature, Godly people observed it to the 
Examples of patriarchs.  true God, as is evident. Gen. 4. et. 14. et. 28. et. 35.  
The jews in time of the Law continually did so, to the Priests and Levites of that time. Examples and proofs thereof abound, as may easily and at large, appear to him that hath the leisure to peruse, which I have not to recite, these places, 
b Exod. 22. Num. 18. Nehem. 10. Mal. 3. etc.  Ezod. 22. Numb. 18. 2. Chron. 31. Nehem. 10. Malachy 3. Matth. 23. Luke 18. 1. Corin. 9 and other more.  
And it is most certain 
c Ridl. view of pag. 161. Heathens.  that for some ages of the Christian 
Christians.  world, howsoever now as tars into corn, ruins into an house, and rents into a Garment, a very contrary practice be crept in, Christians generally observed the like in time of the Gospel.  
The heathen likewise, directed no doubt not only by nature's light, but 
* Carl. treat. of tithes. cap. 2. fol. 10.  also by direction and tradition from the ancient patriarchs Noah and others, performed the same unto those they took to be Gods; witness 
d Plin. lib. 12. c. 14. e● 20. et lib. 18. cap. 2.  Pliny speaking of the Romans, Sabeans and Ethiopians: and 
e Festus.  Festus generally of all nations.  
And very reason may assure and teach us this to be the best course that 
f Rebuf. de. dec. qu. 1 fig. 2. 4. 5. Idem. de congr. port. pag. 385. fig. 81. C. i. de Prebend. in 6. Clem. ●. de in. patron. Willet. in Synop. contr. ●. qu. 6.  can be, the speediest, surest, easiest and safest manner of payment that may be: and which is the thing of most special note, of all other courses, it is least subject to alteration, because howsoever the prizes of things do rise and fall, and daily change, yet the things themselves change not. And therefore 
g Hooker. pol. eccl. lib. 5. §. 56.  nature which is Communis omnium pareus, one unto all, must needs be the most indifferent standard betwixt God and man, the minister and people, that can be. This way we should not be enforced 
h A course very preposterous and unreasonable.  sore against our will, and to our great grief and loss, to take for our goods, not, as all our parishioners may for theirs, that is, as things are now worth, but as they were worth an hundred years ago: nor be compelled, will we, nill we, to take money of others exceeding cheap for that, which presently for our own necessaries, we must buy of others exceeding dear. A course so against all sense and conscience, that if it were urged upon any but God and his ministers, would have been righted (as reason were) full long ago; and such a course, as if they that urge it and hold it most against us 
* Foem. Man. ●. 8. a  should be tied unto but a little while, and enforced to endure in their own lands, farms, corn and cattle, they would soon cry out with open mouth to be intolerable, and not suffer their eyes to sleep, or their eyelids to slumber, till they had found out a remedy for it.  

* Redemption of tithes in some cases may be tolerable.  I deny not, but that if men be desirous to redeem their tithes, and to pay money in steed thereof, this may lawfully be done. Provided always that it be with the free will, and unconstrained consent of the present Incumbent. Secondly, that the redemption be reasonable, that is, 
h Carlt. treat. of tithes c. 5. fol. 26 Novel. const. collat. 2.  answerable at least to the present value of the thing itself redeemed.  
My Proviso hath sufficient warrant. For it is grounded first upon the law of God, by which no redemption of any thing consecrate, or of any tithe, was permitted, but so as the party would pay for it. How? 
i Levit. 27. 12. 20. 30.  as the priest himself should value it, and adding a fifth part of the price more for amends: secondly upon our own ecclesiastical Law, which is 
k Lind●. Provinc. lib. 3. de dec. et ob. passim, Exigantur decimae, et prout expedit, ecclesiae persoluantur, si Rector ita maluerit: Nisi parochiani velint pro talib. competentem facere redemptionem; idque ad valorem decima, modo ne in fraudem et damnum ea fiat ad commodum eccl. scilicet ad just. valorem, vel amplius.  full of clauses to this purpose: and in practise whereof, the Church being then the stronger side, we may easily conceive would admit no other redemption of tithes but such, as it took to be beneficial and profitable, not prejudicial and hurtful to itself. And to the same do 
l Rebuff. de dec. q. 13. f. 35. C. Veniens. de Transact. Transactio super dec. futur. quamdiu vivit Curatus valet, sed eo mortus extinguitur reg. iur. of't. 54. Duaren. de Benef. et minist. eccles. lib. 8. c. 1.  others well agree, where they signify and determine that the Act of the present Incumbent, as who hath but the use, and not the ᵐ inheritance of that is Gods, ought not to prejudice the right & liberty of his successor.  
This being the law of God before Christ, and of the Church since, grounded also upon great reason and equity, as 
m Matth. 17. 12  That we do to others, as we would others should do to us, that we 
n 1. Thes. 4. 6.  defraud not, nor oppress any man, much less not God nor his Church. That we 
o Reg. iur. of't. 206.  take not from any man his goods against his will, or without, just & compotent satisfaction, we may clearly conclude, that then only do men give God the things of God, what is his right and due, as they ought, when as we (his ministers) are free and at our own choice, to take, as in ancient time we were, either money, or if that we dislike, our own in kind. No man, no man, I 
There is as great reason and cause we should improve our livings, as other men do their lands.  am sure, is able to show just cause why we alone (the clergy) ought not to have our own in kind, or the full value thereof, as well as first, our predecessors formerly have had; secondly ourselves in divers things; and thirdly, our neighbours (the Laity) on every side us, rich and poor, in every thing continually have.  
There be that will tell us of customs, compositions, prescriptions, 
Customs, Prescriptions, etc. in case of tithes proved unlawful.  etc., To the contrary.  
The very name of 
p Cicer. 2. Tuscul.  Custom is of great force▪ and prescription hath a peculiar might: so that 
q Galen. de sánit. t●end. lib. 1. pag. 33. et lib. 5. p. 336. Aug. ad jan. lib. 1.  as in men's bodies, he that leaveth a thing accustomed doth many times hazard his health; so in men's estates, he that breaketh a custom, doth oftentimes prejudice their right. But yet I hope no wise man, much less any good Divine will affirm, that in all things the very colour of a Custom is enough, and that all that must needs always be lawful and good, which can be proved to be a Custom. For then in vain did God charge his people that 
r Levit. 18. 30.  they should not do any of these abominable customs which had been done before Leu. 18. The son of God did not well 
s Matth. 15. 3.  to reprove the pharisees Matth. 15. for observing the Traditions, that is, the ancient customs of their elders: and the good Fathers of the Church have greatly erred in teaching us that 
t Aug. de vnic. bapt. lib. 2. Cipr. ad Pomp. Isidor. in sinon. lib. 2. Distinct. 8. veritate.  Ratio et veritas Consuetudini praeponenda: that is, Reason and verity, are to be preferred before use and custom.  
Presuming therefore that we shall easily thus far agree, 
u Andr. Hisp. de Dec. ca 8.  That against the word of God no custom can hold: That 
x Concil. Sardicen. Canon. 1. Duaren. de Benef. lib. 5. cap. 3.  Mala Consuetudo non minus quam pernitiosa corruptela, funditus eradicanda est: that is, An evil custom in the body politic, no less than a pernicious corruption, or dangerous disease in the body natural, ought utterly and speedily to be rooted out. That custom 
y Decret. lib. 1. tit. 4. de consu. cap. ultim.  to the end it may hold for a Law, aught to be agreeable to reason, and as our 
z An. 32. H. 8. cap. 7. in praef.  own Law well gives the term laudable and good: and that 
a Aug. de Baptis. paruul. Tertul. de Virg. velandis. Senec. de vera. vita.  Veritate manifestata non est sequenda consuetudo, quia Dominus non Dixit, Ego sum consuetudo sed ego veritas, that is, The truth being manifested, we are not to follow the custom but the truth, because the Lord said not, I am the custom, but I am the truth: I doubt not to make it clear, that these customs, prescriptions etc. Whereof now we speak, in as much as by them the Church is abridged and debarred of a great part of the full value of her tithes, are contrary to the word of God, repugnant to reason, and equity, and nothing less than laudable and good. For,  
1. The word of God requireth of us expressly 
b Num. 18. Mal. 3. 8.  Deeimam 
1. God requireth the full tenth.  the tenth, and not any other part. Now it is most evident, in all true sense and natural construction: that as he goes not a journey, that goes but a mile or two of the way, and not the whole: he doth not do a work, that doth but a part thereof,, and not the whole: he pays not a sum of money, that pays but some half, or a quarter thereof, and not the whole: 
c Andr. His. reg. Dec. 9 Ridl. view pag. 148. Foem. Mon. n. 7. b No example in the Bible to the contrary. Ridl. view of page 141.  So he pays not Decimam that pays but the 20. 40. or the hundredth part thereof, and not the whole.  
2. There can no one instance be given out of the word of God, either that God's people paid, or God accepted for the tenth some other thing, money or money-worth, less in value then the tenth; and so any custom for the thing itself. And when as our Saviour speaking of the pharisees which 
d Matth. 23. 23. Luke. 11. 42.  tithed their mint, annis, cummin, rue, et omne olus, and every other herb, saith, This they ought not to have left undone, he signifies not obscurely that this manner of Tithing, viz. in kind, and without Diminution, even for those smaller things, much more than for the greater, was in use until his time, and, was a manner of tithing just and lawful.  
How precise God was in this point, we may not obscurely gather by this, that he prohibited any man so much 
e Levit. 27. 33.  as to change the tithe, a good for a bad, or a bad for a good, without a penal augmentation of it. This being God's law then, seeing he 
f Mal. 3. 6.  is the same God still; the tithe is his right still, and the use of them is like necessary still, how can it be probable, that he should now approve such 
g Martial. epigr. l. 5. Homer. Ili. 6  a Glaucus exchange or alteration, as taking away the thing in kind, leaves in am thereof not the half, not the fourth, yea many times not the tenth part that it is worth. And when as he pronounceth him directly accursed 
h Mal. 1. 13.  that offereth (having better in store) the torn, the lame, the sick, and denieth flatly to accept it, what likelihood is there, he can be pleased to have for his fair, goodly and sound portion the tenth, a modicum so bad, and so little, that in comparison thereof, the smallest, weakest, and worst in kind were a rich oblation?  
I will grant (though with fair probability I may deny it, and 
Calu. in locum.  as some judicious writers do restrain that law to vows and oblations only) that God permitted any of his people Deut. 14. 
k Deut. 14. 24.  in some one case to sell the tithe and make it in money, and so to come with that money in his hand unto the house of the Lord. But that is so far from making against me, that it doth not a little confirm that I do affirm. For first, that was but in one case only, which with us comes not in use: Secondly, he was bound to bestow 
l Vers. 26.  the same money, the whole money again upon such commodities as he had sold, and so to bring that newly bought, the thing in kind, & the same kind unto the house of God. Whereupon I may well infer, That if our people will, or do, (some prescriptiom, or custom allowing them that favour in more cases than one, and in such cases too, as God's Law did not) make money of the tithe, and sell that is ours, they ought at least to pay us in steed of that tithe, the whole money they make thereof. Which if they did, (and out of all question, most of our customs and prescriptions intended no other) we could well be content they should have that choice which properly belongeth unto us: and it should little grieve us that they from whom it comes, had that is ours, for their money before any other, while as we have of them for it, as any other would give.  
3. The word of God most strictly forbiddeth any 
m Deut. 27. 17. By them the ancient bounds are removed.  to remove the ancient bounds. Which if it ought to be observed religiously twixt man and man, I see not, why it ought not as duly at the least be observed twixt God & man. For is it not meet that God should have quae Dei sunt, those things that be his, to be as safe unto him as any man? Now it is most evident, that this he hath not, where & whensoever men give to God not veri nominis Decimam, as 
n Andr. Hispan. reg. decim. passim.  the Canonist terms it, the very tenth, but in steed thereof some less part, as the twentieth or fortieth. For God having set his bounds at Deciman, the tenth, it is by this means removed, and set shorter a great deal. If it be sin 
o Cicer. Parad. 3  transilire lineas, to pass the bounds, this cannot be but sin? And if it were a sin in us clergy men, if we would not be content to pitch at Decimam, but would go beyond that, and (without any just recompensation) take up the fifth, seventh or eighth, why shall it not be in the laity to go on the other side, a great deal more? I take it in God's commandments, we ought to turn aside 
p Deut. 12. 32.  neither to the right hand, nor to the left.  
4. The word of God disclaimeth utterly 
q Levit. 19 35. Deut. 25. 13. Ezek. 45. 10. Prou. 11. 1. & 16. 11. & 20. 16.  false weights and false measures as an abomination to the Lord. Against which if he do offend, that delivers unto his neighbour less than just weight and just measure, yea 
r Pulton. Ab. weight. Nu. 14. By them God hath false weight & false measure made him.  though the difference be not much; which way can he be cleared and justified that obtrudes unto the Church of God, and to God himself less (by half and more many times) than his tenth, which God as his due demandeth to be measured and weighed out unto him? Offer such dealing unto the King, 
s Mal. 1. 8.  will he accept it? when a subsidue is given him, thus much of the pound, may a man pay less than the full grant? The tenth is (as we may say) God's subsidue, or as others more properly term it 
t Caluin. in Heb.  Sacrun vectigal, his sacred tribute, demanded by God from the beginning, & long since even by men also, granted and consecrated to God, is it not reason than he should be as truly and justly paid it, as any mortal 
man?  To promise one thing and perform another, is no upright man? dealing: and being offered to God, what is, if that be not to 
u Galath 6. 7.  mock God?  
5. The word of God forbiddeth us utterly 
x Leu. 19 13. Mal. 3. 5. 1. Thes. 4. 6. By them the Church is oppressed, and God defrauded.  to oppress or defraud any man, But what more evident oppression can there be, then to take away from men their goods 1. against their will 2. without due and competent satisfaction, which even Ahab would not offer 
y 1. King. 21. 2.  unto Naboth, though he had a mind and a great mind, to his vineyard: and what more manifest fraud, then that under colour of customs, prescriptions, etc. made by them that were nor 
z Duaren. de Benef. lib. 8. c. 1. Fent. Serm. on pre. 20. 25. p. 49.  Domini the Lords and absolute owners, nor scant Fee-Farmors, but only Tenants for the Time of that they passed away in perpetuum as is pretended, we their successors, should be barred of our right claim there to, deprived of a great part of our maintenance, and God lose his true and ancient inheritance?  
If these courses be justifiable and good, and shall continue, 
The dangerous inconvenience of these. Whether I cast a doubt without cause, might appear if particular notice were duly taken of that the church hath lost within these 60. years. Foem. Monar. in the concls. n. 8.  then verily is both God and his Church in a miserable case. For it is possible, and probable too that it will so come to pass; it is possible I say, that within a few ages, God shall have no tithes in kind left him to maintain his Church and ministers withal. All, as already in many places the most part is, will be turned into customs, prescriptions etc. It will be no hard matter sometime by fear, sometime by flattery, sometime by force, and sometime by fraud to cirumvent, or overtake many a poor, simple and harmless man. And if a finger thus once gotten into that which is Gods, shall, upon a little continuance be allowed for hould-fast good enough to pluck it from the Church, and to disinherit God of his right, let all that have any fear of God, any love to religion, or conscience to the good estate of the Church, judge what may thereof at length ensue.  
6. Further the word of God requireth, that he that 
1. Cor. 9  preacheth the Gospel, do ᵃ live of the Gospel, and teacheth, nothing more pregnantly, that the minister of the word being 
b 1. Tim 5. 16.  worthy of double honour, ought 
c Rom. 10. 14. Math. 10. Galat. 6. 6. Deut. 12. 19  condignly and liberally to be maintained, yea so agreeable even to all good reason and conscience is this, that (as 
d Preface to the great Bible. The minister cannot possibly have due maintenance so long as these do stand.  some have well observed) Those mothers are holden to be less cruel that kill their children as soon as they are borne, than they that withdraw from their pastors necessary livelihood and support, fit for their estates. But that it is, not possible for him to have where such customs, proscriptions, etc. do prevail For by means of them so much of his living is continually taken away, that the remainder is altogether unsufficient and unfit for him: and so contrary to the law of God and nature, 
e 1. Tim. 5. 18. 1. Cor. 9 9 Deut. 25. 4.  The mouth of the ox that treadeth out the corn, is mousled, and 
f Math. 10. 10.  The labourer is denied his reward.  
Upon this ground in the time of the law, the unreasonable customs and injurious usurpations of the people of those times were broken and contemned. For it is not to be denied that even in those times, while as idolatry and profaneness had gotten the upper hand, many had usurped upon the tithes, first fruits, etc. and for long time (time enough to make a custom) paid either none at all, or very little, insomuch that the house of God thereupon 
g Neh. 10. 39  was forsaken, yet neither 
h 2. Chro. 30. 5.  that good king Hezekiah, nor 
i Neh. 10. 39 & 13. 10.  that good ruler Nehemiah would take such alienatition, usurpation, prescription, or custom of non payment, or small payment for a lawful prescription, a laudable custom, or a sufficient bar against God and his priests, and so leave them, as in a case remediless, and a disease incurable, in their pitiful poor estate: but knowing, that Right doth never rot: and that 
k F●m. mon. in the concls. n. 8.  A custom of sinning doth not extenuate, but aggravate sin, restored fully unto them, whatsoever had formerly been taken away, and was by law of God and ancient right, found to be theirs.  
7. The time of the ancient fathers 
l Ridl. view. pag. 145.  was free from such 
The ancient fathers knew them not.  corruptions, which as yet had not gotten among them, either name or being. But yet what they would have esteemed of them, if in their days they had been, it is not hard to conjecture. For when as they stick not to affirm 
m Aug. de decem chord. cap. 12. Math. 5. 20.  that our righteousness doth not exceed the righteousness of the scribes and pharisees, if we pay not our tithes as they did, and they 
n Luk. 18. 12.  paid decimam the full tenth of all that they possessed, or but our bare tenth and nothing over: and when as question being made, Quid est decimas fideliter dare? what is it to pay tithes truly? they 
o Ambr. Serm. de. Quadrages.  answer, ut nec peius, nec minus aliquando offerat de grano, aut de vino, aut de fructibus arborum, aut de pecudibus aut de horto, etc. that is, A man doth then pay his tithes faithfully and justly, when as he doth pay of every thing tithe-able, the very thing itself in kind, as his corn, wine, fruits, etc. and of them neither such as is bad and nought worth, nor that which is less than the tenth for the tenth. And when in their terms they 
p Aug. Serm. de. Temp. ser. 219.  observe a most exact opposition between decimam & novem parts; the tenth and the nine parts, decimam & centesemam, the tenth and the hundredth part, they show plainly enough that they would never have acknowledged (as even common sense doth consent) that they did pay decimam their tithe justly and faithfully, which should in stead thereof pay a less portion by a great deal.  
8. We want not also the consent even of some of our 
Some learned Papists reject them.  greatest adversaries in religion, who moved with the clearness of this truth, as far as they dare for fear of their God the Pope, sometimes speak on our side very confidently in this sort: 
q Andr. Hispan. reg. dec. I. etc.  Qui non persoluunt decimas, non obstante aliqua consuetudine, imo verius usurpatione & violenta occupatione, filii sunt perditionis, etc. They whosoever they be, that pay not their tenth, any custom, or as I may more truly term it, any usurpation, and violent occupation thereof, notwithstanding, are children of perdition. But Bellarmine more fully and freely, 
r Bellar. Tom. 1. contr. 5. lib. 1. cap. 25. Tho. 2. quodl. argu. 8. Ludou. vivald. de contrite. fo. 123  Certum est praeceptum de soluendis decimis, qua part divinum & naturale est, non posse ulla lege humana vel consuetudine contraria aboleri: ac proinde certum est ecclesiam habere ius petendi decimas, etiam ubi consuetudo est ut non soluamtur; In hoc nim omnes Theologi & Canonistae conveniunt, that is: Certain it is that the precept of paying tithes so far as it is divine & natural, cannot by any mane law or contrary custom be abolished: and therefore it is also certain that the Church hath right to demand tithes, even where there is a custom that they should not be paid; for hereupon all Divines and Canonists do agree. I cannot speak more plain than he doth: only let this be specially noted out of him, that a custom de non soluendis decimis for none payment of tithes is nothing: and that, if we may take his word, who was intimus eorum consilijs, amam that knew their mind as much as any man, it is not his opinion alone, but that all their Divines and Canonists hold the same.  
9 They are directly contrary to the law ecclesiastical, 
The law ecclesiastical condemns them.  which saith expressly 
s Lindw. de. dec. et obl. cap. Quoniam propter verb. consuetud. Innoc. extra: de dec. c. in aliquib. Greg. c. cap. ex part. de consu. Andr. hisp. reg. dec. 1. et est notabile. C. quicunque. 16 quaest. 7. Hostiens. tit. de decimis. Ridl. view of. pag. 148.  In decimis realibus non valet consuetudo, ut soluatur minus decima part, that is, In predial tithes custom holds not, that less than the tenth part should be paid, and again, In eo autem quod non soluantur decimae, vel minus plenè soluantur, nulla valet consuetudo, that is, But in this, that no tithes (for any thing) should be paid; or that less than the full tenth should be paid for the tenth, no custom holds. And this is confirmed by the perpetual practice of the same law, in that to this day (howsoever it be crossed, and denied) it is due proceeding by common law, it allows plea for all tithes, for the full tenth, and for tithes in kind, any custom, etc. notwithstanding: and by this Axiom or general principle thereof, Non est mos in non decimando: that is, There is no custom for not tithing, and tithe they do not, which either pay nothing, or that which is as good as nothing. To these I add the censure it gives of prescriptions in particular, and that is, praescriptio res odiosa, quia iuri alterius detrahit, that is, 
t Rebuff. de dec.  prescription 
q. 14 fig. 11. et. q. 15. fig. 16. There is no equity nor reason in them.  in itself is an odious thing: why so? because it is prejudicial to another's (Gods or the Churches) right.  
10 They are contrary to the rule or law of equity, which 
u Decret. lib. 1. Tit. 4. de consuetud. c. vlt.  approves only such customs, etc. as are laudable, and good, agreeable to reason, etc. But what can be less reasonable then, 
x Faem. Monor. in the conclusion.  To take away a goose, and stick up for it a feather? or what more evil then to take from men their goods against their will? and that without 
y 1. King. 21. 2.  any reasonable satisfaction? Is it a thing laudable and good, to pinch and pair away the profits of the ministers living in such a sort, as in all reasonable men's knowledge and understanding, he cannot possibly in any good sort live of the rest? Is this to do 
z Math. 7. 12. Note this well.  as they would be done unto? If there were any such custom, that the rate or price to be paid for any thing titheable, should be double, or ten times the value of the tithe, (the odds and inequality offered unto us, 
* For where our tithe is well worth two or three shillings we have for it but two or three pence & for four pennies or twelve pennies at the least, we have but an half penny. Item in rates of grounds where it ye elds now per an. hundred marks or hundred— pounds, we have happily ten or twelve shillings for the tithe thereof after the old value, where reason would our rates should rise as well as your rent. More, in many places there is a custom, that for pasture ground let to rent, we take for tithe the tenth penny of the rent; a course very equal and easy, and of long practice as may appear. Lindw. de dec. cap. Quoniam prepter. §. de Nutrimentis. verb. dividenda est. in gloss. Yet because it is some times a little more commodious to the Church than the tithe, as now a days it is paid, can be, Lord how oft is it denied us, how hardly can we enjoy it what repining and grudging against it?  is many times no less) would they acknowledge it to be a custom laudable and good? grant that because it is a custom, it ought not to be broken? & not think it fit, and seek to have it abated, and reduced to reason and equality? And why not we likewise to have the contrary to be increased and amended? If we should offer them for their goods, their corn, their cattle and other like, as their fathers and grandfathers did sell the like, would they not say, we were either mad or senseless? yet (the matter weighed in equal balance) there is as little reason, and as small cause why they should do it to us, as we to them? If they of whom we receive such pay, were bound to sell to us (as their forefathers did to our predecessors) what we needed to buy at the like rate, there were yet some indifferency. But that they shall be free from us, and we only enthralled unto them, agrees neither with conscience and equity, nor with that benefit and liberty which all others do enjoy. If a man should offer to a servant such wages, or to a labourer such pay, as for many years past, men of that rank 
a See the state of An. 25. Edu. 3. cap. 2. An. 12. Ric. 2. cap. 4. An. 23. Hen. 6. cap. 13, etc.  used to take, he should be condemned as devoid of sense and conscience: but the like is offered us, we must take for our tithes but as they were worth, one or two hundred years ago, and have but such pay for our service, such wages for our labour, as was given then, when men might have lived better therewith then now with five times as much: and yet we must be thought unreasonable that grudge there against; and not they, that preferring custom before conscience have not reason to increase it answerable to the times: as if we only of all people in the land, could live at 
Other inconveniences. They be the main cause of the bad estate and neediness of our clergy. Their original erroneous and evil.  the old rates, and our estate alone were such as did not rise and fall, as other men's doth.  
Hereupon it comes to pass, 1. that many of us, namely such whose living consisteth most upon personal tithes, or upon the smaller predial tithes, do live more like beggars than ministers, 2. should starve for very hunger, if we could not relieve ourselves some other ways, and 3. the more our parishioners do prosper, flourish and increase in wealth (as at this present, in these halcyon days of all peace and plenty) the more do we decay and pine in need.  
11 Further if we look unto their Original what is it but error and corruption? They took their beginning and form 
b Alex. Hal. part. 3. qu. 51. 3. Tho. 22. ae. q. 87. ar. 3. See the view of l. pag. 143. & 161  from Papists persuaded most vainly that whatsoever it pleased the Pope to approve, was lawful and good: and they have increased and gotten head by 
c Pet. Marc. loc. come. class. 4. C. 13 §. 18. Zanch. de. Reden. lib. 1. Cap. 19  Protestants resolved, though faslely, That tithes are not now the iure divino, and that the maintenance for the minister may be raised any other way. Besides these, but builded upon one or other of these, we may impute no small part of their being and increase to the 
d Ridl. view of law. p. 132. l. 14. Tertul. de virg. Veland. §. 1. Nevend. part. 2. C. de dec. eccles.  negligence and simplicity of such on the one side, as not foreseeing or not regarding what might in time to come thereof ensue: and to the craftiness or covetousness of such on the other side, as knowing how to make use of others weakness, cared little so they gained, what any else, God or man did lose. Their beginning being no better, and their breed so bad (which thing I take to be so clear and evident that it needs no demonstration) as the tree once known to be nought, we are assured the 
e Math. 7. 17. Luk. 6. 43. They are a kind of impropriations. See more pag. 29. 30. Whether of the two is the worse, may be doubted.  fruit cannot be good: so these springing from causes so bad, they the effects, can be none other than evil.  
12 Lastly, view these and consider of them well, and you shall see they are none other, then so many petty and particular impropriations. And therefore unless they be lawful and good, these cannot be justifiable: and except they be no sacrilege, no spoil nor maim to the Church, no bane to the ministery, no hindrance to the Gospel, no decay to learning, no hurt to the people, these are, and must needs be.  
Neither is it easy to say, whether of the two is to the Church the more injurious, and dangerous. That the easier may he discern, which shall first observe, First, That although Impropriations in their proper place, give to the Church the greater maim; yet those are but in some places only, but these in all. For there is scant a parish, what say I a parish? scant a house in a parish, the whole land through, where some or other of these hale not somewhat from the Church. Secondly, Impropriations are at their stay, They can take from the Church no more than already they have (and of them any more to be made, howsoever many a greedy and sacrilegious minded patron either desire or attempt it, we have I trust no cause to fear, but to hope rather that both the 
f which is very great already, for whereas the whole number of parish Churches in England & Wales is, at this day, but 9284. of them 3895. are impropriated. vide Camden's Britt. pag. 162.  number and 
g Which is so violent and extreme, that in many places it hath devoured so much of the profits of the Church, that scant the ½, yea scant ¼ yea or some times the seventh or eighth part thereof remaineth to the Church.  force of them shall in time, and in short time too, be weakened and abated) but these do daily more and more encroach upon the Church: and such way, or rather so many ways are made to the increase both of their number, and their strength, that unless some good and speedy remedy be provided, we may justly presage and fear, that as creeping ulcers the body, and moths a garment, they will in time eat out and utterly spoil the Church. Thirdly, Impropriations in divers places might yet be 
h As in regard of competience.  tolerable, if the Churches thereof had the rest of their fruits and profits paid them in as good and ample manner, as at the time of the dismembering thereof they had (for it would be a matter of no great difficulty to show by divers probable demonstrations, that then the remainder was paid in kind, or by such rates, as were equivalent thereunto, and that all or most of those customs, prescriptions, etc. have sprung up since.) But now these coming in upon the other, like a new disease to an old malady, and both sorts together making their assault, 
i For of that which by the Impropr. is left, the Parishnor in these days by his customs, prescriptions, etc. bereaveth the Incumbent usually of the one half at least.  how the poor Church is pulled down, and made unable to uphold and relieve him that should have her whole means, it is lamentable to see, but miserable to feel. Fourthly, Also some of our impropriations, howsoever a maim to particular Churches, are yet quodammodo the Churches still, because they are 
k Reynold. in Obad. ser. 2.  converted to the sustentation of such, as either are, or in time to come may be Churchmen: but these serve wholly and only to the use of Lay men.  
All which if they of the lay sort, that do so much dislike with impropriations (and there is scant a man of understanding in any parish, specially where they are, if his own hand be not in the sin, that doth not) did well consider, they would, I am persuaded, the sooner disclaim, and even of their own accord break of these vile practices, lest that should be verified in themselves, which Saint Paul objected to others, 
l Rom. 2. 1.  Rom. 2. Thou that judgest or blamest another, dost, the name only changed, even the self same thing, wherein they must needs be the more inexcusable, because it lieth more in every particular andrivate man's power to remedy and remove these then the other.  
And thus you see that these customs, prescriptions, exemptions and other like corruptions, are consonant neither to the word of God, the judgement of the ancient, the law ecclesiastical, nor rule of equity: That their ground and original is vicious, and all their fruits and effects, to the Church and religion of the Church very pernicious, and therefore aught to be to all good men odious; and as 
m Math. 15. 13.  evil plants which our heavenly father hath not planted, of every man to his power and place, be rooted out.  
But what? do I then condemn and reject all customs, 
Custom is good for the manner of tithing.  compositions, & c? no, in no wise. The custom of every place, De modo decimandi, for the manner of tithing, which in diverse places is divers, is exceeding necessary 
n Lindw. de dec in Gloss. verb. uniformis: Idem C. Quoniam propter. verb. consuetud. Rebuff. de decim. qu. 13. fig. 49. 50 Hostiens. in sum e. tit. § fin. q. 16. Ridl. view. p. 148  and commendable: and the due and inviolable observation thereof is the certain means and direct way to conserve peace, and avoid contention betwixt pastor and people.  
Likewise if for some of the smaller tithes, by reason they are not so easily always to be known and laid out, as the greater, there were some custom or composition that the parishioner should pay for them ad valorem terrae, after the rate of the ground from time to time. Or if for each particular of that sort (for in them is the most difficulty of tithing) there were a several rate or value certain, so it were proportionable to the thing and alterable with the time: such a custom or composition might be 
See the like in another case Pulton. Ab. title. justice of P. num. 66.  tolerable for both sides and grievous to neither; men that love quietness would better be pleased to be at a certain rate, than an uncertain reckoning: yet so God should one way or other have his just tenth still. And no reasonable man could nor might dislike that our rates should rise and fall, as do their grounds or goods.  
And very likely it is, that not a few of the customs, 
Customs at first not so hurtful as now they be.  and prescriptions, that now are found so prejudicial to the Church, had some such like beginning. The 
o Foem. Monarc. in the conclusi. n. 7. b.  agreement was according to the full value and worth of the tithe or ground for the time present: which the one side thought better for him to pay, and the other for him to receive, than the thing itself in kind.  
Which considered, Their doing, 
p An. 2. Ed. 6. Cap. 13. Pult. tith. Num. 41.  which tied us unto compositions, customs, prescriptions, etc. and did not leave us at liberty to take either the rate or the thing, and (as had been just and necessary, and 
q Pulton. Ab. tithes. Num. 25 An. 2. Ed. 6. c. 13  in the body of the statute, if that might have its due course, is already well provided) restore to the Church all her tithes in kind without diminution, is the less blame worthy, because the value of the tithe and rate, being at that time little different, we may conjecture, they had no intent (as who could not so much as imagine that things would grow to those high prices, whereunto now they are risen) so extremely to damnify the Church, and take from us our tithes for little or nothing; but only or specially that way to provide for the ease and peace of both sides.  
But now such compositions, customs and prescriptions, by the very alteration of times especially, besides the large extent 
r Ridl. view of law. pag. 210.  and sinister explications of the statutes by which they stand, proving so hurtful and prejudicial to the Church, that the same should still be continued and pressed against the Church, is a course against equity and piety too. And therefore howsoever they might be, or be thought to be fit and necessary for those times, wherein those statutes were made, yet now appearing and daily found very unfit and unequal for these our times, for so much as human laws, which are but leges temporis the laws of the time, 
s Lindw. lib. 3. tit. de. celebr. miss. c. effrenata. glos. temp. v. qualitate etist. 4. c. erit. An alteration now desired.  aught to be suitable to the times, I trust we may without either blame or offence desire some alteration and reformation in this behalf. It cannot be denied that all laws of men have, as all things under sun, 
t Postn. pag. 47.  ortum, statum & occasum, their beginning in which they might be very good, their state in which they are but indifferent, and their declining in which they prove unfit, and so show themselves worthy, and as it were offer themselves ready to grow out of use, and give place to better. Which in this cause not respected, if, as these things got protection, where and when they should have had condemnation and extirpation, so, to the farther increase of iniquity in our land, and misery in our Church, they shall be favoured (as oft is seen) ᵘ beyond the very scope and true sense of those statutes, and 
x Ridl. view of law. p. 131. 139. 210.  men will stand strictly upon the letter of each law, and not follow 
y Postn. p. 53.  dictamen rationis, the sway of sound reason, and the 
z Cod. lib. 1. tit. 17. the leg. & cunsuetud. Reg. jur. Sext. Lopez. de contract. & neget. lib. 1. C. 15. p. 81.  mind of the law, much mischief, and manifold inconvenience (as in this case is too manifest) will and must needs ensue, and the old proverb 
a Tul. de office l. 1  Summum ius, summa iniuria, that is, such, extreme law is extreme injury be plainly verified. 
b Idem.  A man but heathen wise can tell and teach us, that in such cases. Non exempla Maiorum quaerenda, sed consilium est eorum a quibus exempla nata sunt, explicandum, that is, The examples or the very facts of our fore elders are not to be stood upon, but their purpose and intent, whence their facts proceeded, is to be considered. This only is true and rational imitation.  
Neither do we desire other favour and course in this our cause, then is commonly granted to others in cases 
c In sundry new statutes, repeals, explanations, etc.  not a few: and in this very case (custom for tithes) hath 
d Pulion. Ab. ●i●h. Num. 41. lin. 1.  for behoof of the laity against the 
* Note there, the laity having found but one unreasonable custom against them, and that but in an Angle of the land, could have it speedily cut away: the clergy find many in all places, yet they can have no redress.  Church, long since been practised.  
Yea, But what a sore loss and hindrance, would this be to a great many?  
Grant, that because that another hath, they have not, it be some loss or abatement of their usual income and former profit, yet that may easily be borne, if men will consider as Christians should, that God (as the man of God told 
e 2. Chron. 15. 9 Reynold. pref. Serm. on. Obad.  the king of Israel, that asked what he should do then, for the many talents of silver he had laid out?) is able to give them much more than that comes unto, by restoring it another way, and by blessing and increasing (according to his special promise 
f Malac.. 3. 8.  in this case) the remainder. If not, that 
g Prou. 16. 8.  better is a little with righteousness, and 
h Prou. 15. 16. Psal. 37. 16.  in the fear of the Lord, then great revenues without equity. But in very deed it is none, no man ought to account it any loss or hindrance to him 
i Rom. 13. 7. Deut. 24. 15.  to pay his due to any, but above all to God. And, if men carried an indifferent mind, why should any account it any hurt to them to pay their full tithe in one thing more than in another? or more to them then to their neighbours that now pay the like? or to their predecessors, which in their times did pay, as then each thing was worth? It is a man's hurt to live by other men's 
Turpe lucrnea, res pessima.  goods, and to continue in doing wrong unto, or defrauding any, 
i Prou. 20. 25.  specially, God and his Church, from time to time, as all they do, as I have now sufficiently showed, which do not give to God his things in kind to the full, or the full value and due estimation thereof at the least.  
From the matter I come to the manner how we must 
2. The manner how we must give.  give. That considering, it seems unto me, that the very word 
k Abulens. in Matb. qu. 99 Dixit. Reddite et non date: quia dare est donare vel sponte dare: reddere autem est solvere quod acceperis. 1. Freely.  give doth necessarily imply three things, that is, that we pay that which is due to God freely, fully, and timely, for that indeed is rightly to give a thing, when it is bestowed freely without constraint or respect of this or that profit, fully without diminution, and timely in due and convenient season, without either disordered haste or needless delay.  
First we must give freely. God as in all things so doubtless in this, 
l 2. Cor. 9 7. Ecclus. 35. 10.  loveth a cheerful giver, and cannot abide that men should as it were conductitia intention with a mercenary mind, as those that do all for gain and profit, yield him that is his. He will not have men make merchandise of his goods, as if they were their own & not Gods, 
m Math. 10. 8.  gratis accepistis, gratis date, that is, freely ye have received etc.  
Secondly, we must give fully, not looking if it be good or bad, neither 
n Levit. 27. 33  may we change it. God's own Law. He 
2. Fully.  that bids us to give one another 
o Luk. 6. 38.  good measure and running over, doth look not to be pinched and scanted at our hands, as if we counted all too much that he or his are to receive. If we keep the fattest and fairest to ourselves, and turn him the scruffe and whatsoever is nought or little worth, will he accept it? How he liketh such dealing, his law may teach us wherein oftentimes he requireth, that his offerings be 
p Levit. 1. &. 3. & 22. 18. 19 20: &c. Deut. 17. 1. Num 28. 3. 31.  of the best, without blemish etc. and his Prophet Malachy can certify us, who saith expressly on God's behalf, 
q Malac. 1. 13.  ye have offered that which was torn, and the lame, and the sick, and should I accept this at your hand, saith the Lord? Again, 
r Ver. 14.  Cursed be the deceiver, which hath in his flock a male, and yet voweth and sacrificeth to the Lord a corrupt thing. And 
s Ver. 8.  Offer it now to thy Prince, will he be content with it, or accept thy person? Add to these the solemn protestation which God required at every man's hand, what time he made his account, whereof ye may read, Deut, 26. The sum whereof is this, 
t Deut. 26. 12.  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 Levite according to thy commandment? I have not eaten thereof in my mourning for any necessity whatsoever, nor suffered aught to perish by putting it to any profane usage, or carelessly letting it to be spoiled, but have hearkened to the voice of the Lord my God, and done after all that thou in this case hast commanded me. Look down therefore from thine holy habitation, even from Heaven, and bless me. God will have him know he must none otherwise look to be blessed of God, and made to prosper in all that he had, but according as God, knowing the secrets of all hearts, did know that he had dealt truly, and justly with God and his ministers in this point.  
Thirdly, We must give timely, every thing in his due season. 
u Exod. 22. 29.  Thine abundance and thy liquor meaning the tithes 
3. Timely.  thereof, as 
x Decimas et primitias tuas.  the old translator reads it, and all expositors understand it, non tardabis offer, thou shalt not defer to pay unto the Lord: but shalt do it 
y Guid. in consil. et process. q. 1. I. Si cui in f. ff. de verb. signif. Panorm. in 2. vocab.  out of hand, so soon as it is payable, & can be severed from the rest. Let it not lie a rotting or spilling thou carest not how long. It is 
z Deut. 24. 15. Num. 18. 31.  the workman's wages that laboureth for thee in the Lord's vineyard, let it not abide with thee beyond the appointed time. Bis that, qui cito dat. A due duly paid, must needs be both better, and better welcome, then when it is deferred and paid at our leisure, we care not when nor how. And as thou mayst not detain it beyond due time, so neither oughtest thou to impose and thrust it unto the Church, before the due time. As fruits are not fit to be gathered before they be ripe, so tithes not to be tendered till they be ready. As 
a Rebuf. de dec. q. 12. fig. 1. per. l. cum res in fi▪ ff. deleg. 1. glow. et doct. in d. C. cum bomines. Guid. Pa. consil. 70. ex prec. q. 1.  minus soluit, qui tardius soluit, so by like reason, minus dat qui citius dat. Ouer-hastines in the one, cannot but be as prejudicial and hurtful, as delay in the other. In which case though our covetous and unconscionable age cares little what is right and reason, so they rid the thing out of their fingers, yet the example and practice of former times might show them, if they would see, what they ought to do in this matter. People now will not know that 
b Dist. 49. c. vlt. in sin.  Indignum est dare Deo, quod dedignatur homo, that is, It is a thing unworthy and evil to offer that to God which even an ordinary man would for the meanness & unfitness disdain to receive: nor consider that it is great reason the men of God, have that which is theirs, as 
c Joh. Andr. in add. ad spec. in verb. speciem.  commodious and fit for their use, as any other man hath, 
d Hen. Boh. in c. cum homines. cod. Oldr. confil. 236 Three sorts of men offend here against. 1. Impropriators. House. on Matth. 21. Serm. 2. p. 50  lest their part perish, while the rest doth prosper.  
Against this threefold form of this commandment, there be three sorts of men that notoriously offend.  
First, of Impropriators no small number, which have invaded the Patrimony of the Church, and taken from it of the Gleeb, the tithes, and other profits no small quantity, as if they had consulted with them of whom the Prophet speaks 
e Psalm. 83. 12.  Psal. 83. that said, Let us take to ourselves the houses of God in possession: they have dealt in God's house as 
f 1. Sam. 15.  Saul did about God's commandment. All that was uncertain, nought, lean and little worth, that have they left (and yet scant that neither in some places) to be disposed of according to God's commandment, that is, toward the maintenance of the Minister, but the fattest and the fairest, whatsoever was goodly to the eye, or commodious to the purse, as I may say worth the taking, that they have laid hands on, and disposed of at their pleasure. But if that were sin in Saul, & transgression against God so heinous, that 
g 1. Sam. 15. 23.  for it the Lord cast away Saul and his house, shall not this be sin also in these, and that such sin as 
h Covel. praefat. to Carlton.  may threaten the off-casting of them and theirs? If it were sacrilege in Nabuchadnezzar, though a Conqueror 
i Dan. 5.  to take away the golden vessels of the Temple, & in Belshazzar 
k Ibidem. Down. Serm. on. 1. Tim. 3. 1. Ridl. view. pag. 145.  to abuse them unto profane uses? what is it in them to have taken away not the movables only, but even the Patrimony of the Church too? that have turned out the Priests of God from the inheritance of the Lord; and being none of the seed of Levi, are 
l King. on jonas. lect. 33. pag. 463.  against all equity and conscience entered into it themselves.  
The Pope's authority by which such spoils were first made 
m Pilking. on Ag. cap. primo. apud canonist. passim. Hostien. lib. 2. c. 1. Catus. test. veril. Tom. 2. li. 15. Rebuf. de dec. q. 5. et. 13.  to feed his Monks withal, will not defend them, whom he did never intend should have any part with his in the Churches right. It proves their Original 
n Down. Sermon on. 1. Tim. 3. 1.  to be Antichristian and them to be without excuse, which have not so much as 
o Rebuf. de dec. q. 13. fig. 32. et 108.  an erroneous good intent to shadow their sin withal.  
Tract of time and use cannot make these lawful and good. 
p Reg iur. of't. 29.  Quod initio vitio sum est, non potest tractu temporis convalescere: that is, What was faulty in the uprising, cannot but be naughty in the proceeding 
q Math. Westm. in flor. hist. an 1261. johan. Sarisb. de nug. curial. l. 7. c. 17.  They were, they 
r Bucer. de regn. cbr. lib. 2. cap. 7. Latim. ser. 1. et 6 before K. Ed. 6. Lamb. Peramb. of Kent. Monun. of Martyrs. p. Survey of p. discip. pag. 243. Leaver. serm. at P. cross.  are, and so long as they continue, they will be, the bane of the people, the shame of our Church, the great hindrance of learning, the impoverishment of our Clergy, and the infamy of our profession.  
The 
s Carlt. cap. 1. Ridl. view of l. pag. 143. 161.  erroneous and late upstart opinions neither of popish writers, which to flatter that man of sin, and to salve his all-oppressing power and infinite sacrileges: nor of reformed writers, which either upon detestation of popery, wherein church-good, the things of God were so much abused; or upon a careless neglect of this matter, running along with the current of the time, that so they might the better attend points of doctrine more material or controversal, have held, Tithes not to be de iure divino a matter of Divine right, and, that 
t Zanch. de Red. in praec. 4. c. 19 Pet. Marc. loc. come. Class. 4. cap. 13. §. 18.  the Magistrate might dispose of them and other church-good at their pleasure, so as the ministers of Churches were any way sufficiently provided for; will not suffice for shelter in this case: the truth being now come to light, and this most evidently cleared, that these things are the Lords 
u Ridl. view p. 172.  his proper right and peculiar inheritance.  
Nor can the shadow of human law shield them from sin, seeing it is certain 
x Fent. Serm. on prou. 20. 25. pag. 46. et 53. Hooker. pol. eccl. lib. 5. §. 79. Foem. Mon. n. 3. a  It is not in the power of man, to take from God his right, nor justly to dispossess him of that which either from the beginning is his, or for long time he hath been invested withal: unless it may be proved that Policy is above Piety, and that to be lawful among us, which 
y Stat. engl. an 1533. Fox pag. 1750 et 1861. Symach. Rom. synod. 6. Marcell. c. u. q. 3. c. 35.  we have utterly condemned in the Papists, and of themselves 
z See jewel. Des. count Hard. part. 3. cap. 1. Diuis. 2 2. Many patrons.  not a few do disclaim, I mean that man hath power to dispense against the law and word of God.  
Next to these are patrons of Churches and other their Confederates and brokers not a few, which under any colour whatsoever, detain any part of the glebe or tithes, or otherwise where 
a C●altaria. i q. 3 Astesa. in 2. part. sum. rub. de Dec. art. 7. tit. 35.  they ought freely, for the only respect unto religion, and to the worthiness and learning of the party (not seeking who will give most: but who is most worthy to receive) give their benefices, do make a gain thereof 
b Foem. Monar. in the concls. o. i b.  and seek not the good of the Church but their own good. If it were sin in the jewish chapmen 
c Matth 21. 12.  to sell their oxen, sheep, and doves in the house of God, what is it in these that sell the very house of God itself? or 
d Boys Dominic post. Trin. 10. p. 227.  as one saith wittily, magna, parva, omnia. And 
e Down. Serm. on 1. Tim. 3. 1.  if it were sacrilege in 
f Act. 5. Calrt. c. 5. fol. 31.  Ananias & Saphira, to keep away part of what themselves had consecrated to God, when as not consecrated the whole was in their power; I take it to be most plain & evident, that it can be no less than sacrilege in these Harpics to take from God, what was long since, for many ages past, given up to God? and not by themselves, but by holy and devout men of former times freely and frankly devoted & 
g Policrat. lib. 7. cap. 17. Fulk. in act. 5. sect. 7.  consecrated pietati & fidei: and what never was in their power, but was, either by their ancient progenitors, or other predecessors, long and long ago, by all the means they could devise, even 
h Capit. Carul. l. 6. cap. 285. and as appears in sundry ancient records. offerimus Deo quod ecclesiae tradimus.  with execration and malediction to them that should alter, or violate the same, passed out of their own power, and left only (as Gods depositum) to their fidelity and trust, in the name & to the use of the whole parish, & right of the Church from time to time to be freely & liberaly bestowed. If a man were put in trust but with an other man's goods by word or will, to employ it or see it bestowed to such & such uses: would not 
i Juvenal. satire 13.  all men condemn him, for a godless & faithless man, that should falsify the trust in him reposed, & as 
k Virgil. Aenead. 3.  Polymnestor did with Polidore, deceiving & wronging those to whom of right it appertains, convert it in rem suam, to his own use? How much more ought we to know and acknowledge them to be without any true fear of God, honest faith to men, or good conscience in themselves, which so solemnly & substantially be trusted by God & his Church with the things of God, the patrimony of the Church, the tithes and oblations of the people, turning their 
l Reinold. on Obad. Serm. 2.  patronage into pillage, faith into fraud, and trust into treachery, shall defraud God, spoil the Church and abuse the people, seeking and making thereof their own wicked gain and filthy lucre?  
Let men set what colour they can upon this rotten post, 
Their vizards unmasked.  and indeed Covetousness, Simony and Sacrilege are now a days exceeding cunning and crafty: and let these practices be as common and ordinary as may be, and indeed (or 
m Boys. Dominic. Palm. p. 135.  else the world is much deceived,) they be grown to that height, that as S. Bernard said long ago of another whelp of this little 
n Bernard. sup. cantic. ser. 33.  latere prae abundantia non valet, et prae impudentia non quaerit, much more may we of these, for the abundance thereof hide they cannot be, and for the impudence thereof to be hid, they seek not to be: yea be it as 
o House. Serm. 1. on Matth. 21. 12. p. 27. 34. 40.  one of our time most truly hath observed, videntur licita, quia publica: that is, these sins seem to many to be lawful to be done, because they be so commonly and so openly done, yet 
p Andr. Hisp. reg. Dec. i.  sin is sin. 
q Ada●. Eras. pag. 313.  Lupus pilum mutat, non mentem, and such sins these are as God doth, and will surely and severely revenge: and he cannot be a good or honest man, let men repute him what they will, that defiles his fingers herewith. 
r Reinold. Ser. on Obad. 2.  If they think to cover their profane dealing with 
s Josh. 7. 22.  Achans conveyance, by hiding the prey; or to wash their hands with 
t Matth. 27. 24.  pilate's pretence, that they are guiltless of the evil, if any be committed, because they give the advowsons freely to friends or servants, they deceive themselves. 
u Galat. 6. 7.  God is not mocked: and he will find them out in a day when they look not for him, and in an hour that they are not ware off, and bring them to shame and confusion, with punishment more dreadful than he did either 
x Josh. 7. 22.  Achan, or 
y Act 5. 5.  Ananias, and make them and theirs feel by lamentable experience, as all histories 
z Dan 5. 2. Machab. 7. 3.  Divine 
a joseph. Antiqu. jud. lib. 14. c. 12. Valer. Max. l. 1. c. 2. Liu. Decad. 3 l. 2. Plin. l. 9 c. 1. Macrob. lib. 3. Sabellic. Aenead. 4. l. 3. p 527. et Aen. 5. l. 5. p. 764. et ibid. l. 8. p. 821. Polid. angl. bist. l. 10. Buyers & sellers are like guilty in Simony.  and human do contest, that Ruin is the end of Sacrilege. For, where there is, 
* Boys Dominic. Palm. p. 135.  Gloria patri, without a sicut in principio, there cannot be gloria filio, nunc et in sacula.  
Will they tell us; The fault is theirs that give, not that take money? 
b House. Ser. 1. on Matth. 21. 12. pag. 26.  We tell them, that Selling and buying are both in one Predicament. The schoolmen have defined long ago 
c Tho. 22 ae q. 100 Art. 1. Gela. epist 1. cap. 23. Nic. de clem. ep. ad Gelas. Rebuf. de dec. qu. 10. fig. 19  that vendentes conformantur Simoni in intention, si non actu: that is, the sellors of spiritual livings are all one with Simon Magus in intent, if not in act. And we may tell them too, that theirs of the two is the greater sin, because they provoke and enforce them to buy dearly, that full gladly would receive freely, And more, if Simon Peter had sinned no less than Simon Magus, if he had accepted the money which the other offered, (and this no Divine did ever deny) how much more if he had offered that gift to him for money? then certainly these which take, not what is unsought or unthought on offered them, but seek out givers; let cry 
d Matth. 26. 15.  Quid dabitis mihi? What will ye give me? tarry for chapmen; and try who will offer most, can be no less in sin then their copesmates the buyers. And therefore being pares culpa, as much in fault 
e House. Serm. 1. on Matth. 21. 12 pag. 48.  at the least, they must look to be pares paena, as much punished too, if not at the hand of man, yet of God, which 
f Rom. 2. 6. Collos. 3. 25.  without respect of persons judgeth every man according to his work: and we shall do them but right, to lap them up together in that curse which Peter, having both his hands and his heart free from partaking with Magus, denounced against their principal predecessor 
g Act. 8. 20.  Acts 8. Pecunia tua tecum pereat, etc. Your money so given and so taken, and you that give it and take it, perish together. For we see that you both buyers and sellers, are in the gall of bitterness, and in the bond of iniquity; and that the hearts of neither sort of you, is upright in the sight of God. Therefore 
h Greg. lib. 9 epist. 33.  Anathema danti, anathema accipienti: that is, Cursed be the giver, and cursed be the taker: and let all that love God and the Church say Amen.  
To the third place I reduce all such as either by mere 
3 Parishioners not a few. 1. Under colour.  fraud, and open injury; or by pretended customs, compositions, prescriptions, exemptions, and other like sacrilegious courses, defraud the minister of his due, extort and pair of to themselves any part of his portion, the things of God 
i Down. Serm. on 1. Tim. 3. 1.  Pretence of custom etc. will not shield them from sacrilege, nor save them from sin in this behalf: as you may sufficiently gather by that already said upon the former branch.  
Hard haply this would seem to many, and some peradventure will say of my words, 
k Amos. 7. 10.  The land cannot bear them. But whether they 
l Ezech. 2. 5.  hear or hear not, like or like not, I for my part dare not 
m Isai. 5. 20. Ezech. 13. 10.  speak good of evil, and evil of good, nor put light for darkness, nor darkness for light, for fear of a worse displeasure than any 
n Psal. 118. 6. Matth. 10. 28.  flesh and blood can do unto me.  
Let the custom, let the prescription be what it may be; in all equity and conscience 
o Matth. 7. 12.  (which is the truest and safest rule to walk by) were there no law to exact aught of them, Parishioners ought to allow their Minister (for 
p Matth. 10. 10. 1. Tim. 5. 18. Reason and equity ought prevail with Christians above Law or custom.  The labourer is worthy of his meat) necessary and competent maintenance, which they neither do nor can do, while as the whole even in their own knowledge and conscience being with the least, they, by their customs, etc. debar him of no small part thereof, and so do leave and allow him (whether he sink or swim they care not) such a short scantling, and so sparing an allowance, as they know is altogether too little, and unfit for the minister of the Gospel, and a preacher of the word to live upon. 
q D. Some pref. to his treat. of sacram. arg. 2. Sophronist. p. 55. Rebuff. de congru. port. p. 335. & 390. fig. 94. C. Omnis Christianus de consecr. dist. 1. Panorm. in dist. c. ex present. col. vlt. de pign.  Reason it were, that seeing what in show and common account remains unto the Church, is altogether incompetent and unsufficient for the ministers maintenance, they should, by a mutual consent (reason and equity prevailing with them above law and custom) restore unto him that at the least, which by evidence of reason, example of others, rule of God's word, laws ecclesiastical, or other like certain demonstration they shall find and know to be long unto the Church, and 
r As all his predial tithes in kind or ad verum valorem his personal tithes either by just computation, or by reasonable composition.  in very deed to be the ministers due: that so he 
s Both in town & country.  might be able indeed 
* 1. Cor. 9 14. Parishioners ought to forego their customs & pay their full tithe in kind.  ex evangelio vivere, that is, to live of the Gospel.  
Neither need they doubt least in so doing they should endamage themselves, or prejudice their parish. The thing being so consonant to equity, and tending to so pious and good a purpose, could not but be very well pleasing to God and grateful to good men: and therefore promise them an assured hope 
t Mal. 3. 8.  of God's blessing upon all that they have, 
u Luk. 17. 37. Ministers ought to exact it of them and urge them to it  and procure them an able and painful minister from time to time. Nor hath any minister cause to fear least in ask or exacting this he should offend God, and pass the bounds of his duty. He asketh but what in very deed is his due, and demandeth but what originally and properly is Gods and the Churches right: and doth thereby reduce them that now go wrong into a right and due course. A case long since resolved 
x Rebuff. de dec. q. 13. fig. 59 &. qu. 14. fig. 11. Angel. Clavos. in verb. dec. §. 2. C. qui contra. dist. 8. Hostiens. in. c. aliquis infi●. cod. Andr. Hisp. regul. dec. 8. et notab. 5.  Clerico si desint alimenta integras decimas petere licebit, non obstante aliqua praescriptione, that is, The minister, if he want maintenance, may lawfully demand his full tithes, any prescription or custom, to the contrary notwithstanding, grounded upon the law of God and nature, 
y 1. Cor. 9 9 1 Tim. 5. 18. Deut. 25. 4.  which saith. Thou shalt not mousle, that is, withhold necessary food and maintenance from the mouth of the ox, that treadeth out the corn: and a better course by far, then that which in some places of our land is practised, I mean, to amend the ministers living by some yearly pension or stipend raised among few; which like an 
z House. Serm. 1. on. Mat. 21. pag. 34.  alms to a beggar, they may continue or discontinue at their pleasure; and is carried without any equal indifferency in the world, neither want we in this case besides warrant, example out of the word, for we read that albeit through the sin of jeroboam which made Israel to sin, it was become 
a 2. Chr. 30. 5. 10 3. King. 12. 28. Tobi. 1. 4. joseph. Antiqu. iud. tyb. 8. cap. 3. House. ser. 2. pag. 21. 34.  a custom in Israel, & confirmed by law, throughout the ten tribes bring neither tithes, nor any other due, to the house of God in jerusalem, yet 
b 2. Chr. 30. 11. 18. 2. Chr. 31. 5. 5. 11 Tob. 1. 4. &. 5. 13  such among the ten tribes as unfeignedly feared God, and had the true knowledge of the law, held not themselves discharged by any such custom or law, but as they that knew well, that an interest or propriety 
c Quod divini juris est, id nullius in bonis est. jastit. lib. 2. tit. 1 Item. Aliquamde siquis etiam b●na fide rem possiderit: non tamen illi usucapio ullo tempor● procedit: veluti siquis-rem sacram vel religiosam-possideat. lib. 2. tit. 6. 2. By open injury.  in the things that be Gods, gotten vel vi, vel fraud, either by open force or cunning fraud makes neither just title nor lawful possessor, the same notwithstanding, verity and equity more prevailing with them then any custom or human law, did pay their tithes as they were due, to whom, by an everlasting decree they belonged as appeareth. 2. Chron. 31. Tob. 1. & 5.  
As for them which not contented under colour of law, custom and other like pretences to have taken from the minister a great part of his right, do make no conscience 
d Extra. de dec. cap. 16. q. 1. et. 7 et in c. tua. de dec. glos. et doct. in. c. sciscitaveris. 7. quest. 1. C. quisquis. 17. q. 4. Caietam. in Sum. in verb. decimas.  to deceive & cousin him even of that too which they, having no cloak to hide their sin withal, both know and acknowledge to be his due, whether I accuse them of oppression or fraud, of theft or sacrilege, of cruelty or impiety, nothing too hard, nothing too much shall be spoken against them. And if I condemn them as much as any of the former, of notorious sin & wickedness against God & man, no man may justly blame me. Of such it may be said without all exception or limitation 
e Andr. Hisp. in reg. 1. de dec. Rebuff. de dec. qu. 15. fig. 26.  Non soluentes decimas, filii sunt perditionis: sunt ipsi in statu damnationis & ijs participantes, etc. that is, They that do not justly pay their tithes are children of perdition, and both they themselves are in state of damnation, and likewise all they that be partakers, abettors, counsellors, or helpers unto them therein. They are not fit nor worthy to be trusted and credited in their other dealings, for, 
g Terent. in adelph.  Qui patrem fallere insueverit, facile audebit caeteros, that is, He that will make little conscience to deceive his own father, (God, the Church, and his Ghostly father) less will he make to serve others in like sort. They show themselves to have neither 
h Luk. 18. 2.  fear of God, nor care for man: 
i Matth. 10. 14 Calu. in Deut. 12 Mari. in Gal. 6. 7  to be unworthy the precious Gospel of jesus Christ and his ministers, both which they do so contemn, and what in them is, expel from among them: and to be worse than many of the heathen and infidels of the world, which highly 
k Mal. 3. 8.  feared to rob their Gods, which yet were no Gods, but the work of men's hands: and 
l Diod. Sicul. l. 2 &. lib. 3. Alex. ab. Alexand▪ lib. 2. eap. 8.  counted their priests worthy of greatest honour. Then for whom therefore our Saviour hath foretold us and them, 
m Matth. 10. 14  tolerabilius erit in die judicij; that is, it shall be more tolerable for them of Sodom and Gomorrha in the day of judgement.   

The third general part of the text.  
HItherto have we heard what is to be done. Let us 
The main & principal reason why we must give to God, the things of God.  hear also the main reason wherefore it must be done, we must give to God, what? the things of God, why? because they are Gods, they do properly belong unto him as his own possession, they are 
n Deut. 18. 1. Numb. 18. 20. Ezec. 44. 28.  a peculiar inheritance or special portion reserved to himself, so that although he 
o Psal.  hath given the earth to the sons of men, yet these 
p Sacrum vectigal. Calu. in. Heb. 7. 4.  like a chief rent to a landlord, or a certain tribute to a king, always excepted and reserved. Can we desire a clearer testimony of it then Gods own claim and seizure. Numb. 18? 
q Numb. 18. Deut. 10. 9 Josh. 13. 14. Levit. 27.  The tenth is mine, and when men began wickedly to alienate the same, and usurp upon his sacred right, than his reclaim & reseiure thereof Mal. 3. where having charged them, that they had rob him, whereof? of his tithes and oblations, he saith, but 
r Malac. 3. 10.  bring ye now hence forward omnes decimas in horreum meum. Bring ye every tithe into my barn: and then 
s See before pag. 1. in mark  constant and general consent of all christendom, which as it were uno ore & animo, with one mind and one mouth, have ever accounted and called these things 
t Rebuff. de. dec. qu. 9 fig. 9  Gods part; the things of Gods, etc. Of which point before, and 
u In my. M. Min, cap. 6. and 7.  otherwhere I have sufficiently entreated.  
The use. Are they Gods? It is equity then to pay them to God, for equity requireth and justice biddeth that we give to every one 
x Rom. 13. 7.  quod suum est, his own: were it in none other respect, but because 
y Prou. 3. 27. It is piety to pay them.  he is the right owner thereof. More, seeing he that owes them is God, it is piety too, to yield them. 
z Tertul. in apolog. cap. 39  Pietas est pro pietate sumptus facere: i. It is piety for piety's sake, and the setting forth of religion, to be at cost, and 
a Philo. jud. lib. de praem. et honour. Sacerdotum.  victus sacerdotum lautior, publicae pietatis est indicium: that is, The ample and condign maintenance of the ministers of the Church, is an undoubted argument of our public Piety, and true love and devotion unto God: as contra of the contrary.  
On the other side, to with hold them, or to take them 
To detain them, it is. 1. Sacrilege against God.  or any part of them from God is iniquity, it is injury because so the right owner is wronged and defrauded: more, seeing the owner of these things is not man but God, it is impiety, yea, it is sacrilege, the highest and the horriblest sin in that kind that can be. If he doth sin that robs or defraudes a private man, and he do more sin that robs the Country, or ransacks the prince's treasure, how much more must he needs sin, and be guilty of grievous transgression, that defraudeth, that robbeth, that ransacketh, not a private man, not a Prince among men, but God himself? 
b justin. leg. 1. digest. ad legem juliam. Sacrilege worse than treason.  Proximum Sacrilegio crimen est quod Maiestatis dicitur: that is, Treason is a petty sin in comparison of sacrilege. The reason is rendered by Saint Augustine. 
c Aug. count. cres● lib. 4. cap. 10.  Tanto gravius est peccatum, quanto committi nonpotest ●isi in Deum, that is. This sin is so much the more grievous and abominable, because it can be committed against none other, but against God himself.  
As they are Gods by reservation, so are they the ministers of God by assignation, for them hath God passed over (as 
d Before pag. 5  is already noted) for the use of his sanctuary, for the maintenance of his ministers therein, that so 
e 1. Cor. 9 14.  qui predicant evangelium, ex evangelio vivivant: they which preach the Gospel may live of the Gospel: and 
f Theoph. in locum. Phil. just. de praem. et hon. Sacerd.  neither they that receive such things be ashamed to receive them, as if they lived by alms, or were sustained by the sweat of other men's brows: nor they that pay them be insolent against the receivers, as if they gave to such their own goods, and nourished them at their charge. Being then theirs by assignation, whosoever take or keep from them 
2. Sacrilege against the Church.  these things, or do not give them in due sort, are guilty of farther sin in that as they rob God, so man also. And by how much it must needs be a greater sin for children to rob their parents, or subjects their prince, so it is and needs must be a greater sin, to defraud and rob the men to whom these things are assigned and allotted by God, I mean his Church and the ministers thereof, then to rob or defraud some ordinary and private persons. He (saith Solomon) 
g Prou. 28. 24.  that robbeth his father and mother, and saith it is no sin, is the companion of a man that is a destroyer, what then may we say, is he that defraudeth and robbeth God his 
h Matth. 6. 32.  celestial father, the minister of God his 
i 1, Cor. 4. 15.  spiritual father, and the Church of God his 
k Galat. 4. 26.  mother, and this all at once, and in one action? The God whom such wrong, the Lord I say that hath testified, that 
l Matth. 10. 14. Luk. 10. 16.  whosoever receiveth and condignly entertaineth them, receiveth him, and whosoever despiseth, 
m Ignat. ad. Tral. et ad Magn.  and contemptibly handleth them, either for their doctrine or their persons, despiseth him, will no doubt revenge such iniquity as done unto himself. And as David extremely handled the children of Ammon, that shamefully entreated 
n 2. Sam. 10. 4. Chrysost. in. 2. Tim. homil. 2.  his messengers, by shaving their beards, and cutting short their garments: so questionless the 
o Matth. 22. 42. Covel. in praefat. to Carlet.  son of David will severely punish all such as do and shall contemptuously handle his servants by cripping their livings and clipping their benefices in such sort, that they are feign to eat the shells and take the straw, when others have the kernels and the corn: and are enforced, as 
p 1. King. 18. 13  the Prophets of God in a time of persecution, to live parcè & duriter with bread and water in a cave or a corner; and to go in a frise coat, or a flannel waistcoat, which Dionysius 
q Valer. Max. lib. 1. cap. 2. Br●son. li. 6. c. 9  an Atheist, a Church-robber, thought warm enough for winter, and cold enough for summer, while, not the prophets of the groves, nor the monks of the cloisters, but the gallants of the court & the great ones of the country 
r Luc. 16. 19  are decked with the fairest, and crammed with the fattest of their portions.  
2. Are they Gods? The notice thereof aught to inform us all, that howsoever these things may seem much 
These things are not too much for God or his ministers.  in value, and great in quantity, yet they are not, nor we ought not to account them too much, too great, for 
s Fent. Serm. on Pro. 20. 25. p. 26 M. Min. c. 7. et. 8  what part or portion of our goods should it beseem God to have, but such as is great and honourable? Is it meet to offer but to some terrene prince or noble man, any thing but such as is of some good value? fair, and fit for us to give, and him to receive? such as might argue our affection towards him, and move his liking towards us? much more is it fit when we offer to our God, 
t 1. Tim. 6. 15.  the king of kings and Lord of Lords, that it should be, not some contemptible and beggarly portion, (the 
u Mal. 1. 13. 14.  sure argument of an irreligious and undevout mind) but as they 
x Exod. 35. 5.  that serve God with a willing and a glad heart, such as is 
y C. Quicunque i in. 16. q. 17.  good and godly. 
z C. vlt. in f●. 49. dist.  indignum prorsus est dare deo, quod dedignatur homo.  
And if we look but to them, to whom 
a Num. 18. 31. 1. Cor. 9 14.  for the service they do him, God hath assigned the 
b Duar. lib. 8. c. i  usum fructum of what is his, which also 
c 1. Tim. 5. 17.  do labour for us in verbo et doctrina, in the word and doctrine, & speak unto us words whereby 
d Act. 11. 14.  we and ours may be saved, is it not fit and necessary, that 
e Tho. in 22●. qdl. art. 8. Lauater in Pro. 30. 6. Calu. in Deut. 12.  they be so seated, and so provided for that they may commodè & congruè vivere, live, if not richly and plenteously 
f Chryso. in epist. ad Tit. c. 2. et in Philip 2. hom. 9 Pet. Mar. loc. con. class. 3 cap. 2. Rebuff. de cong. port. pag. 382. fig. ●6. Ambr. in. 1. Tim. 5. et in 1. Thes. 5. Bucer. de reg. Chri. lib. 2. c. 13. Suru. of discip. p. 118.  at least commodiously and competently, and not inconveniently and needily? that so, they may attend their ministry alone, and not for necessities sake, 
g 2. Tim. 2. 4. Act. 6. 2.  entangle themselves in secular affairs, and so attend it, that they 
h Heb. 13. 17. 1. Thes. 5. 12.  may fulfil it with joy and not with grief, as (
i King on jonas. page. 463.  with grief and sorrow unto our shame that profess, and so long have professed the Gospel I speak it,) no small number of our ministers yet are enforced to do.  
That God expects these things his own dealing declares, 
God's dealing among his own people a precedent.  who 
k Num. 18. totum.  when he did once make claim to any thing by name, it was a portion no less, viz. the tenth specially, together with the vows and offerings of the people. And when he did demand an allowance for himself to maintain his Priests and Levites withal, albeit 
l Num. 3. 46. et 26. 62. compared with the other tribes. cap. eod.  they were one of the least tribes in Israel, yet it was so much as in all probability did far exceed any other tribes revenues: and the same in such sort, both 
m Num. 35. 3. etc.  for their own habitation, and for their household provision, and keeping of their cattle for use and service about them, was as commodious and fit as to any of the rest: as he that will consider the particulars, which I have 
n Page 4.  before partly nominated, may plainly and plentifully perceive.  
That the Church of God generally never thought these 
Practise of former times  too much, the practice of former ages may assure us, in which they were so far from accounting the tithes, the tithes alone, (as many do now) to be too much for God and his Church, that to the intent, the ministers of God might have wherewith, and whereon to 
o The view and consideration of the particulars which the Church yet hath or once had, evidently showeth this.  live competently and condignly, it added unto the tithes no small nor few augmentations beside, and provided to every several parish Church the whole land throughout, both edifices and grounds annexed answerable to the estate of each place and parish, as without the which by the tithes only, they saw that the ministers of the Gospel 
p C. Non cogantur. 4. dist. gloss. in. l. seru. urbanis. ff. de legate. 3 doct. in c. episcopus. de Praebend etc. Present experiance.  could not, as indeed they cannot) commodiously live, and competently be maintained.  
And that in very deed these things are not too much, the very estate of the ministry duly considered, sound reason will soon yield and confirm. For certain it is, how great and populous soever the place and parish be, and by that means (if sacrilege be not seated there) the profits far greater, and more than in sundry others of less compass, yet if we consider, that where many people are, are many poor, and so needs 
o 1. Tim. 3. 2.  great hospitality, and 
p Act. 18, 9  where is great charge of souls needs great ministerial labour, and spiritual attendance: as also, that there is great difference in the deserts and gifts of several men, we may conceive, that to the end due & necessary hospitality may be kept: that the cure of souls may be duly and well attended: 
Diversity in learning requires diversity in maintenance.  and, that men of worthy gifts and excellent learning may have reward and living somewhat answerable, it is necessary that there should be, not a parity of living in all places, but in some little, in some more, in some much. And yet shall they find that (such is the unequal division of parishes) as the meanest are commonly too mean for any, so the greatest even in their just, first and best form, will be little enough for some.  
And therefore their course, was very preposterous and unequal, which, as if all places and persons were alike, and that might be enough for a minister every where, which might serve well enough somewhere, so handled the matter, that The greater the parish is, the less is the ministers living: and scant one benefice among twenty, or thirty, is fit and competent for a learned man. By the means whereof it follows that 
q Num. 26. 54.  contrary to the Law of God & good order, The greatest cures have least and worst intendance: and, The poorest people have meanest or no hospitality. Yet deserve the first authors thereof some excuse, because first, the extraordinary duties and avails of the Church then in use, and likely more and more to increase: (which yet 
r Rebuff. de congru. port. pag. 388. fig. 83. 86.  ought not to have been accounted of▪ because of the uncertainty) secondly, the payment of personal tithes in a better sort than now a days: 
s 17. Ed. 2. 5. 9 H. 4. 2. 15. H. 6. 2. 4. H. 7. 8. 24. H. 8. 3. etc.  thirdly, the low 
t Whereof whoso observeth our histories for 500 years together till the days of Q. Mary; shall find that even in such years as are chronicles for years of great deatth, the prices of things were such (for the most part) as we now would account reasonable and very good cheap.  prices of all things necessary to live by; and four, the single estate of the Clergy, with other like considered; the difference and odds was not so great as now it is, nor the living so incompetent and beggarly. But what excuse can there be for them, which seeing such alteration of times, and such insufficiency and want of maintenance, do yet sit still, let all alone, and as if all were already very well; provide no remedy, no ease for that which whoso hath but half an eye may see; but one dram of good understanding may perceive, but one scruple of good conscience must needs consent, and but one grain of religious affection, confess needs some redress and amendment.  
Objections answered. Some happily will pretend (for what cause so bad that may not find some defence or excuse?) an impossibility. Objection. 1 The case is helpless.  
But we can hardly believe that that estate which had 
Note here how easy it were to right the Church, whereof see more at large in my M. Min. cap. 10.  power enough in taking away the rights of the Church, hath not power likewise (if it had will) to right them again. Of for some part of amends, that it were a matter of extreme difficulty; First, to repeal two or three hard and unequal branches of a statute, that so the body thereof, which is absolutely sound and good, might have his due and full force; Secondly, to cut off those injurious prohibitions of fact, whose chief service is to undo the Church, and by little and little to take away that modicum which yet remaineth unto it; Thirdly, to restore to the Church her tithes in kind: and according to the Law already in force. Fourthly, to provide at the least, (the restitution of the whole being immedicabile vulnus, and a matter farther than we may prevail 
u Zepper. de leg. l 4. c. 10 p. 366.  vel precibus vel pecunijs not to be hoped for,) that in every impropriated Church, there should be ordained a vicar perpetual, and the same convenably endowed; as also, Fifthly, that for personal tithes, which are hitherto, 
y An. 2. Ed. 6. c. 13. Pulton AB. tithes. Num. 30. 31.  granted us in name, but taken away in deed, there might for the due maintenance of our ministers in towns and cities, some 
z As after the manner of London. See M. Min. cap. 8. pag. 154. Ibid. for pers. tithes. pa. 54. 81. et. 132.  uniform and reasonable course or composition be generally settled.  
Objection. 2 Some it may be will not stick to say, It is a matter of small moment. The cause is needless.  
But, ought it to seem a small thing in our eyes, that no small number of our Churches be altogether unprovided of any fit and competent means for maintenance of their Ministers, and by consequent that many thousand souls in the land 
b Prou. 29. 18. Math. 15. 14. Rom. 10. 14.  do perish for want of teaching? If they were newly converted from Paganism, or lately of desert, or ruinated places made habitable 
c For in many of them nothing is left for the minister but a pension of 10. or. 8. or five pound, yea in some places less than 4. pound, per an though the impropriation be worth. 1. 2. 3 ye or 400. pound per an. See Mr. Crashaw. ep. Dedic. before Perkins. , they could not lightly have been worse provided for, than many of them are, nor is there fear, they should have suffered such extremities at the hands of cruel and barbarous enemies in time of war, as they have sustained of their friends in the days of peace. Is it nothing that we have professed the Gospel in all peace and liberty so many years, and yet not made due provision for the ministers of the Gospel, either in town or country; but do entertain them so basely, so unworthily, 
d House. Ser. 1. on Matth. 21. 12. pag. 34.  that the estate even of mean artisans and ordinanary tradesmen is better than many of theirs? Is it nothing that 
e 1. Tim. 6. 11. 1. Sam. 9 6.  the men of God; the 
f 1. Cor. 3. 5.  ministers of jesus Christ, those men which 
g Rom. 10. 15.  preach to us the glad tidings of salvation, and 
h Hebr. 13. 17.  watch for our souls, and whom alone the Scripture pronounceth 
i 1. Tim. 5. 16.  worthy of double honour, which also in former ages were wont to be honoured 
k Gen. 47. 22. Numb. 8. et. 35.  with freedoms and immunities 
l Cassiod. lib. 2. ep. 20. jud. charond. ad leg. Phillip jud. de praem. et honour. sacerd. C. de eccles. et Episcop. 1. We demand nothing but our own and which is still paid, one or other where.  above any other degree or calling, are with us more pressed with heavy burdens than any, and depressed none so much with hard measure & unconscionable courses? And whereas many private causes and things of very small moment have oft had hearing, and found remedy, is our condition alone so contemptible, or our cause only so unworthy consideration that it only may have no success? and he be censured as factious, that shall but open his lips on our behalf?  
First, If we did demand any thing, but what in right is ours▪ and what in some or other places, is still yielded to the Church, we might with some colour be rejected: but when as we crave and claim of that is other men's 
m Genes. 14. 23. Crash. ep. dedic. before Perkins.  not so much as a thread or  latchet; lest any should say, They have made us rich, their sin is without colour of defence that see the wants of the Church, and distress of the Ministers thereof, and yet take no course for the supply or remedy thereof in any measure.  
Secondly, If that we demand were some trifle, a matter of small moment and value, our motion might with some 
2. That we demand is no trifle.  show of equity be contemned; for what is less beseeming wise men and worthy, then to contend or argue De lana caprina, for a matter of nothing? But seeing now, what through alteration of times, and what through unequal 
3. We are not otherwise sufficiently provided for.  courses at the first, that which is detained from us, is in many places, as much at least as that we have: and that there is scant a parish in the land, wherein the Church one way or other sustaineth not some indemnity and loss, the cause being so great & so general, it will well beseem both us to make demand, and them (whom it concerneth) to take due notice, and yield just restitution thereof.  
Thirdly, if we were otherwise sufficiently provided for, & had even without that which is detained but a competent living, some reason there might seem why we should have no hearing: but seeing what by unequal division of parishes at the first, the unequal division, or rather dissipation of Church-livings since, the multitude of unreasonable customs and prescriptions, together with the continual imparity of learned men's deserts, that pretence at this time especially 
* The whole being but enough how should half, a quarter or less a great deal, be sufficient?  can have no place, there is no cause, why the deaf ear should be turned upon us: unless any will imagine that we 
m Rom. 10. 15.  the Preachers of the Gospel, 
n Matth. 5. 14.  the lights of the world, 
o Matth. 24 45. Luke. 12. 42.  the stewards and 
p 1. Cor. 4. 1.  diposers of the ministries of God, 
q Act. 26. 18. Act. 16. 17.  the leaders unto life eternal, and 
r 1. Cor. 3, 5.  Ministers of salvation, are less worthy to be equally respected, duly provided for, and condignly rewarded, than 
s An. 12. Ric. 2. 4 an. 23. H. 6. c. 13. an. 6. H. 8. 3. an. 5. Eliz. c. 4.  the very servants, 
t An. 25. Ed. 3. 2 et 34. cap. 9 an. 13. Ri. 2. 8. an. 23. H. 6. 13. an. 7. H. 8. c. 5. Pult. ab. Just. of p. Num. 66. ●. ●bidem.  the common labourers, and the ᵘ manuary artificers of our parish. 
4. They be not a few that desire it.   
Fourthly, If the motion were but the suggestion of some few of the Clergy, or among them, but of the poorer sort, vicar's of Churches and other like, (and yet why should not 
x Deut. 24. 14. et. 26. 7. Prou. 21. 13. et 29. 7. 14.  the cry of the poor be heard, and 
y ovid. de Trist. lib. 5. ●leg. 1.  they that have most cause, be suffered most to complain?) it might with some show be contemned: but since it cannot be denied, but that the number is great both of the greater and superior sort of the Clergy, as well as of the meaner and inferior, besides no small number not Clergy men, and those not mean persons only, well affected to the Clergy, that desire and labour the same, this so general and weighty a cause, may justly challenge mature consideration, speedy and condign regard.  
Fifthly. Lastly, if the cause were merely civil and human, we might with some good colour have the repulse, 
5. The cause is Gods.  but being, as it is, a matter altogether of divine right, wherein no man hath power to set God his bounds, and where he hath right to this or that, to limit him in am thereof, what pleaseth them, we ought to be admitted to claim for God, and permitted, yea and assisted by human law, to receive the same.  
Thirdly, are they Gods? that may teach us, that we must pay these things, not as many do, as we are affected to 
These things must be paid as to God himself.  the party which is to receive them, but as to God himself, whose they are. For be he worthy or unworthy, yet God is ever worthy of them. The priests under Moses law are reproved by the Prophets and termed 
z Isa. 56. 10. Ezech, 13. 3. & 34. 2. Hos. 4. et 5. Mich. 3. 5. Zach. 11. 17.  dumb dogs, deceivers, sleepy watch men, Idols, etc. But yet the people are not advised and taught by the Prophets therefore to withhold from them their appointed portions: but 
a Mal. 3. 9  the contrary. Never was there greater corruption among them, never more wickedness and all kind of unworthiness then in our saviours time, yet ʰ he sendeth the leper cleansed to the 
ᵇ Matth. 8. 4.  priest, and bids him offer as was appointed, and that to testify that 
c Melancth. in locum.  the public ministery must be maintained, be the ministers never so weak, never so wicked. Many do object (saith 
d Gualt. in Matth. 23. hom. 269.  one) plerosque decimis turpiter abuti, etc. That some do filthily abuse tithes, and that many do employ them to unlawful and profane uses. But yet (saith he) This is but a bald excuse, for of such abuses they shall shall give 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 unto surfeiting and drunkenness. It is the part of every Christian 
e Rom. 13. 7.  to pay to every man his due, and not to go about to excuse his own iniquity by another's fault. Hitherto he.  
And therefore as they did very ill, which before our time, under colour of suppressing the licentiousness, & bridling of the insolency of the popish or unlearned clergy, did pull from the Church what they could: so do they worse, which do not only not restore the same again, but daily practise all the shifts and devices that may be, as who can never be satisfied, to pull away still more and 
There be that still labour to pull more from the Church. Foem. Mo. ni. b. House. on Matth. 21. Ser. 2. pa. 33.  more from the Church, and so to bring unto, and to keep in extreme neediness and poverty the true ministers, and worthy preachers of the Gospel also. That sin had some colour, this hath none. But O Lord God 
f Psalm. 126. 2.  that our mouth may be filled with laughter, and our tongue with joy, mollify their hearts, or else, make them and theirs like Oreb and Zeb, yea make them and all their counsellors, furtherers and partakers like as Zeba and Zalmana, which yet say, Let us take to ourselves the houses of God in possession, and seek still to seize upon the inheritance of the Lord, as if it were set to be a prey unto their teeth. Amen. Amen.  
Lastly, are they 
g Psalm. 83. 11. Boys Dominic. post. Trin. 10. p. 227.  Gods? If then we rob and defraud, we 
God will plague them that pay him not these things duly and justly.  spoil and debar God of those things any manner of way, let us look for the hand of God to smite us, the wrath and plagues of God to 
h Zepper. de leg. lib. 4. cap. 10. C. multi. i q. 1.  consume us for such sin and iniquity. God himself doth plainly tell us, Mal. 3. That for this sin he doth curse even 
i Mal. 3. 8.  whole nations. As they by their unreasonable customs, and compositions, by violence and usurpation, take from him his tithes and oblations, so he by unseasonable weather, by caterpillars, 
k Hag. 1. 6. Math. 7. 2.  and other devouring means, doth and will take from them the increase of their stocks, the fruits of their fields, etc. that so he may bring penury into their houses, as they do into his, and make them have empty barns and hungry bellies, that leave his barns empty, and his servants in hunger and need. For this is (as 
l Aug. serm. de temp. 219. Idem homil. 47. et de rectit. cath. conuers. jac. Grin. in Mal. 3. Ridl. view of L. p. 177  Saint Augustine long ago observed) Domini iustissima consuetudo, the Lords custom most just and equal, a thing that he doth very often execute: what? ut si illi tu decimam non dederis, tu ad decimam revoceris, that is, If thou give him not his tenth, thou, 
m Andr. Hisp. reg. dec. 9  having lost thy nine parts, be brought to a tenth. And therefore (as the same father peremptorily 
n C. 16. Maiores q. 17. Nicola. 1. cause 16. q. 2. Rab. Maur. in Num. lib. 2. C. 22. ●t 23.  affirmeth, now there are so many tempests by sea and land; so much sterility and dearth of victuals; so often and so great mortalities and famines, because people do not pay to God his due, but detain unto themselves, some by one means, some by another, that which is Gods. Other of the fathers, as 
o Orig. in Num. homil. 11. Hier. in mal. 3.  Origen, Hierom, and others have observed the like. And not the father's only, but likewise the ancient 
p Concil. Tribur. c. 13. conc. worm. c. 16. q. 1. synod. Arelat. 4. cap. 9  counsels and sacred synods of those first and best times, that so we might know the same to have been also the common doctrine, and the very faith of the whole Church, have so decreed and concluded.  
According unto whom, for our own land and time, though our other sins be many, and God no doubt, doth for divers transgressions send among us divers and sundry plagues, yet I make no question of it, but that for 
The Principal cause why God many times smiteth us with famines, unseasonable weather etc.  this one sin, this so great, so common and usual a sin, viz. the defrauding of God and his Church, the manifold sacrilege every where committed among us, the contempt and wrong that way done to our Churchmen both in town and country, the ill and slender provision made for the Ministers of the Gospel by us that so long have professed the Gospel; even for this massy sin, or rather mass of sins it is, that we are so oft smitten with famines and dearth, with unseasonable and bad weather, scorching drought and drenching wet, floods and fires, with loss of goods and neediness of all things, that so we may receive a just and full reward according to our wicked works.  
The particular falls and miserable ends of sundry, such as have lift up their hand in this sort against God, as that of 
q Melanc. de gest. reg. Angl. lib. 3. Polid. virg. anglic. hist. lib. 10.  William Rufus here at home, & 
r Gagn. lib. 4. hist. franc. Rebuff. de dec. q. 10 fig. 7.  Charles Martel in France may teach us, what danger it is to be adventurers this way. And where as there have been such in these later times, 
s House. ser. 2. on Matth. 21. 12. p. 35. 38.  as under colour of friendship and holy pretences, have made no little spoil of that is Gods, if we consider what hath been the end of such, may we not say with the 
t Psalm. 78. 66. Bern. in Cantic. ser. 65. Ridl. view. p. 170.  Psalmist. 77. Percussit inimicos in posteriora, that is, that God hath wounded his enemies on the hinder parts, and put them to a perpetual shame? and see that fulfilled in them which is written in another place 
u Psal. 109. 10. Foem. Monar. in the conclus. o. 3. a. Covel. in praef. to Carlton.  Let the stranger spoil his labour: and, let his posterity be destroyed, and in the next generation let his name be clean put out, It is an old rule, yet not more old than true. Ex male quaesitis, vix gaudet tertius haeres, that is, Seldom do goods ill got descend to the third heir. church-good are the right 
x Sabellic. Aene. 5. lih. 8. p. 821. Guevarra. Survey of the preten. discip. c. 21.  aurum Tholossanum, scant a man that unlawfully takes to himself any part thereof, ever thrives afterward: very like to the Ark of the God of Israel, if they 
y 1. Sam. 5, 3.  be forced into the temple of Dagon, or 
z 1. Sam. 5. 9 1. Sam. 6. 19 God will bless them that pay him these things justly.  touched by strangers, they will be their overthrow.  
On the other side, if we render to God his due, and rightly give him the things that be his, we may safely promise unto ourselves Gods assured favour and blessing. We have his word for it Mal. 3. if we bring omnes decimas 
a Mal. 3. 8.  all the tithes into his barn, and take such order that there may be sufficient meat in his house for them that do him and us service there, he will open the windows of heaven unto us, and power out upon us a blessing of plenty without measure: he will rebuke the devourer that he shall not destroy the fruit of our ground, our land shall be a pleasant land, and so we 
b Hag. 2. 20.  shall be repaid at large, and plentifully restored the loss we might fear, and the hindrance we might doubt we should do ourselves in yielding him his due. He can say no more, but bid us 
* Mal. 3. 10.  prove him withal, and make trial a year or two, whether he will be as good as his word, and fulfil his promise or not, And 
c Grin. in Mal. 3  would to God in hac re longè maxima, in this so great and weighty a cause, we could at length be induced to prove what God would do? He doth not use to deceive men with vain words, nor draw them on to their hurt, if therefore there be any truth in him and his word (and what greater impiety can there be, then to doubt thereof?) It is the ready way to thrive and grow rich, Maiores nostri ideo copijs omnibus abundabant, quia Deo decimas, Caesari censum dabant, that is, Our ancestors (saith Saint 
d Aug. C. maiores. cause 16. q. 17.  Augustine) did therefore abound in all wealth and riches, because they always duly paid to God his tithes, and to Caesar his tribute. And we may justly think that no small part of that plenty and abundance which our ears have heard our own forefathers had, was because in this point they were more righteous than we. They made that conscience 
Our fathers in their ignorence showed a better conscience this way, than many of us in our knowledge.  of paying their tithes justly and fully, that we do not. They would not for a world take to themselves that they knew to be, as they rightly and religiously termed it, God's part, They believed they should never prosper, if they should deceive the Church or rob God of his due. They thought it their duty, if not 
e Cassiod. lib. 3 epist. 9 Foem. Mon. o. 2. a.  nova construere, that is, to give somewhat themselves to the Church, at least, yet vetera conseruare, to keep most carefully that was already given. They counted it their glory to be found to be liberal to the Church; yea, so careful and precise were they in these matters, that many times they would in their last wills bequeath some thing 
f To be seen in many Testamentary records.  pro decimis oblitis, for forgotten tithes. And therefore God did bless them: he did increase their store and multiply their seed; he made their flocks to prove well, and their cattle to prosper. If we that exceed them in knowledge, would but equal them in practice: and we that go before them in profession, would but imitate them (for this point) in our conversation, no doubt we should succeed them in plenty as well as in place: find God's favour as ready to attend us as them: and see our fields and flocks, our grounds and goods more fertile and fruitful, more lucky and prosperous then oft they be. He hath said it 
g Titus 1. 2.  that cannot lie, 
h 1. Sam. 2. 30.  Them that honour me, I will honour, and honour 
i Prou. 3. 6.  the Lord with thy substance, and with the first fruits (the best) of thine increase: so shall thy Barns be filled, and thy presses run over with new wine, or in plainer terms, 
k Concil. Trib. cap. 13.  Da mihi decimam, & multiplicabo tibi nouem: that is, Give me my tenth duly, and then I will multiply thy nine parts assuredly.  
And now beloved to conclude, and bring my long labour 
The conclusion exhortative.  wherewith happily, I have wearied you as well as myself, to an end: Consider I beseech you well what I have said, and 
l 2. Tim. 2. 7.  the Lord jesus give you understanding. If aught distaste you, yet rashly reject it not, do first as did Saint Paul's hearers. Act. 17. 
m Act. 17. 11. joh. 5 39  Search the scriptures, whether it be so or no, weigh what I have spoken 
n john ●. 24.  in an equal balance, consult not in matters divine, 
o Galat. 1. 16.  with flesh and blood, let not self-will, covetousness, custom, company, and other sinister respects blind and overrule you. What convicted by truth, the 
p 2. Esdr. 4. 41.  force whereof is very great, and soundness of argument and demonstration, you find consonant to verity and equity, that practice, remembering well that not they are blessed which hear the word only, but they which 
q Luk. 11. 28.  hear it and do it: that 
r Act. 5. 29.  we ought rather to obey God then man: and that we must fit and frame not the word, as if it were 
s Pigh. Hierarch lib. 3. cap. 3 Hos. lib. 3. the auto●i●. scrip. Cusan. ad Bohem. epist. 2.  a leaden rule, to our actions & time, but our actions and time to the word. If you hear and yet will not obey, but harden your hearts, and say within yourselves licet persuaseris, non persuadebis, that is, 
t Postn. p. 97.  Though you have persuaded us to the right, yet to the practice persuade us you shall not: you have nothing left to cloak your sin withal. I take 
u 2. Cor. 1. 23.  God to witness to my soul, that I have not handled the word of God deceitfully, but have showed you the plain and right way, and laid before you with all faithfulness and sincerity the very truth and law of God. And therefore I beseech you, as you desire to approve yourselves 
x jam. 1. 22. Revel. 1. 3.  not hearers only of the word, but doers also of the work, that with all readiness of heart and will, you embrace and follow it. That so giving to God those things that be Gods justly without alteration, fully without diminution, freely without corruption, and timely without delay or overhast, God thereby being rightly honoured with your substance, and the Ministers of God duly provided for, and condignly entertained, you may avoid the evils which hang over their heads that do it not, and enjoy God's blessings and favours which he hath certainly promised, and will most assuredly perform unto all those that do according to this Commandment.  
The God of mercy, author of all grace make you wise unto salvation, enlighten your minds that you may discern things that differ, and guide your hearts that you may delight to do those things that be well pleasing in his sight, to the edifying of your brethren, furtherance of the Gospel, comfort of your own souls, and withal and above all, to the eternal glory of God our heavenly Father.  
To whom with the Son and the holy Ghost three persons and one everliving God be rendered and ascribed all honour, praise, power and dominion both now and ever: Amen.  
FINIS.    

Faults escaped.  
In the first page of the Epistle Dedicatory, last line but two for, thus, read this. Pag. 5. line 9 read complained. Pag. 10. line 17. read of any, at any time.