THe Oxe knoweth his owner (the Prophet Jsaiah expresseth) I might thus invert the words in a mysticall sense; Many an ow­ner knoweth not his Oxe. For if he did take meet notice of him as he ought, it would be a means to make him change the compa­ny of his cruell muzzles, into competent maintenance.

But as a righteous man regardeth the life of his beast, so the bowels of the wicked are cruell, Salomon sheweth. These times of Church-robberie might in some sort be said to resemble the season of Iobs calamitie; The Oxen were plowing, and the Asses feeding besides them.

It falleth out in these dayes of ours quite contrary un­to the discourse, Gen. 41. of King Pharaohs dreame: for behold the fat Oxen, the high fleshed Bulles of Bashan doe eate up the leane ones by devouring their due means. How should they then be strong to labour, that there be no breaking in nor going out, no complaining in our streets, Psal. 144.

Let us pray the Lord of the great harvest, Luke 10. that he would send forth labourers into his field, and into his Barne, and that they may be liberally allowed whatsoe­ver [Page 2] is requisite for their painfull places. And that through his grace, the men of this world may be drawne and moved to practise this divine precept; Thou shalt not muzzle the mouth of the Oxe that treadeth out the corne.

Our Apostle here appeareth like that excellent hou­sholder in the Gospell, which bringeth forth out of his treasury things new and old: for when as he had alledg­ed, what liberty hee might have justly assumed to him­selfe in sundry other particulars; loe he proceedeth to a further instance touching that freedome hee could also rightly take, by vertue of his ministeriall function, in the matter of maintenance.

To warrant the goodnesse of this his claime and inter­est, he seemeth to fetch ayd and support out of the old Testament. For confirmation of this point, to raise like­wise fit supplyes of fresh forces to the same purpose out of the new.

The sense of the words, and the severall parts of this Text shall receive their dispatch together.

Observe then first the commander, secondly, the per­son commanded: thirdly, the command it selfe: fourthly, the reason of the command.

1 Touching the Commander. If wee consider him as he is supreme; behold he is the eternall Law-giver. But if we regard him as he is subordinate, then we must re­member Moses his servant.

2 Touching the person commanded in the word thou, let us comprehend in this circumstance, primari­ly the children of Israel: secondarily, all people.

3 Touching the command it selfe in this clause, shalt not muzzle the mouth of the Oxe. Aquinas admonisheth to understand this sentence: first literally of Oxen, which Ainsworth affirmeth, are here named but for an instance, all other sorts of labouring and usefull beasts being like­wise meant under that terme: secondly, spiritually, of the Ministers of the word, they may in no sort be muzzled. [Page 3] Or as the Chaldee Paraphrast rendreth it, have their mouthes tyed up with the cruell cords of sacriledge.

The sense for the Oxen is plaine as the words sound, (saith Abulensis) but yet it is not the principall; for the sense which concerneth the Ministers is chiefe, and espe­cially intended of the holy Ghost.

4 Touching the reason of the commande thus rehear­sed, that treadeth out the corne; or as others reade it, when he treadeth, in his treading or threshing. In those dayes flayles were not in use, but the feet of beasts, Hos. 10. otherwhiles wheeles, sometime stones, Isa. 28.

One of the Hebrew Rabbines recordeth a law currant in that nation, with a penalty upon the offending person; How the beast must not be hindred from feeding in his plowing, sowing, reaping the crop, treading out the corne, carriage of burdens, &c. All which (Expositours write) must be mystically reflected upon the Evangeli­call Priests. Thou shalt not muzzle the mouth of the Oxe, &c.

The doctrine from the premisses may be collected in this forme: The Ministers of the Gospell which labour in getting out and exhibiting the graine of Gods word unto the people, must in no wise be debarred from the meanes of their meet maintenance in that respect.

For proofe of this point: first, we will muster up toge­ther the arguments of our Apostle in this present chap­ter: secondly, wee will adjoyne some collaterall places for confirmation of the premisses▪ thirdly, wee will ex­presse the certainty of our proposition from the nature and exigencie of the place of the Ministery: fourthly, we will declare the truth of this doctrine from the duenesse of tythes by divine right to the Ministers of the Gospell: fiftly, wee will prove the poynt by discourse of the une­quall condition of Impropriations: sixtly, wee will de­monstrate our observation from the recitall of sundry in­conveniences, which are incurred through defect of its due execution.

A threefold cord is not quickly broken, was part of King Salomons Sermon, Ecclesiastes 4. the same strength in perswasion befalls this sixefold combination. Thou shalt not muzzle, &c.

1 Wee will muster up together the arguments of our Apostle in this present chapter: wherein wee might not amisse profess [...], how hee unclaspeth a double volume touching the case; namely, the booke of nature, and the booke of Gods word.

In the booke of nature, first we may behold him argu­ing the matter with an assembly of similitudes gathered together from the vocations of warre and peace, verse 7. Who goeth a warfare at any time at his owne charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flocke, and eateth not of the milke of it?

As then souldiers have deservedly their due stipends: as husbandmen reape their answerable fruits: as shep­heards receive their pastorall profits: Surely so must the spirituall Ministers, the chariots and horsemen of Israel, the Captaines of Christian companies under the great Generall our Lord Iesus, have their full pay and wages. So must the mysticall husbandmen in the Vineyard and Garden of his Church, freely participate of the grapes and fruits of their paines and plantations. So must the shep­heards of mens soules receive meet benefit from among their tended flockes, and be fed with the milke of nur­cing fathers and nurcing mothers breasts.

As the Souldier meriteth his military stipend, the vine­yard-planter his wine, the Shepheard his wooll: So must the spirituall Pastors (representing all these callings in a divers kinde) be thought to deserve, and indeed receive liberall recompence for their labours.

2 Herein we might see our Apostle making his matter good from the manner of other Teachers: their example he assumeth as sufficient evidence for himselfe. Since their practise was to take of the people meanes for their main­tenance, [Page 5] and it was a lawfull course for them so to doe; The consequence then seemed very good and justifiable for him to use no lesse liberty.

Yea being a chiefe Apostle, a principall Teacher, he ap­peared to have so much the more licence herein then sun­dry ordinary Ministers. Thus verse 12. If others be parta­kers of this power over you, are not we rathe [...]?

Dux milite major, ratem qui temperat, [...]nteit remigis officium: If the common Souldier may justly challenge a competent part of the spoyle, then may the Generall well expect a richer portion, a prey of divers colours of needle-worke, Iudges 5. And if the Marriner can rightly claime any priviledge, then can the Pilot lawfully demand mat­ters of more preheminence.

So where a simple Priest hath a sufficient interest, much more an Apostle, a Prelate hath a title in a higher degree prevalent.

2 In the booke of Gods word, Saint Paul doth assure this matter with an invincible power of divine decrees. Say J these things as a man (he expostulateth) or saith not the law the same also? for it is written, he sheweth, in the law of Moses, Thou shalt not muzzle the mouth of the Oxe that treadeth out the corne.

Doth God take care for Oxen? or saith he it altogether for our sakes? no doubt this is, that hee that ploweth should plow in hope, and hee that thresheth in hope, should be partaker of his hope, verses 8.9.10.

The Apostle here appeareth with a Prolepsis in his speeches; for he preventeth that objection, which some might perchance oppose against these similitudes assumed from worldly things, because of the difference of humane matters from divine: wherefore hee confirmeth the di­ctate of naturall reason with the determination of the law of the Lord, Deut. 25.

The argument is drawne in th [...]s place, first, from the lesser to the greater: if Gods providence be thus good [Page 6] and gracious toward Oxen, surely then it shineth in a more excellent manner of care for the children of men.

His statute touching Oxen, Saint Ambrose telleth us, was not intended there to stay, and to stretch no further; but it meant more especially humane creatures, most of all the Ministers of the Gospell.

When as then the eyes of all living wights wait upon the Lord, and he giveth them their meat in due season, he openeth his hand and satisfieth the desire of every crea­ture: he giveth to the beast his food, and to the young Ravens that cry, hee causeth the grasse to grow for the cattell, he sendeth the Springs into the vallies to give them drinke, and that the wilde Asses may quench their thirst. Hee appointeth the fowles of the heaven their ha­bitation, which sing among the branches, the Cedars to make their nests, and for the Storke an house of firre trees: the high hils a refuge for the wilde Goats, and the rockes for the Conies, as we reade in the Psalmist. Be­sides, the Sparrowes, (two of which are sold for a far­thing) be under his protection, Matth. 6. yea, hee hath vouchsafed to make a solemne law and constitution in the behalfe of oxen for their allowance.

Certainly then his pleasure is plaine, his precept is per­petuall, that the spirituall oxen of the Clergie, which la­bour in the field of his Church, must never bee muzzled from enjoying the just meanes of their painefull places.

If under the example of the Oxe (as Rabbi Solomon inferreth) a due provision of sustenance for every labou­ring beast is enacted, and no unequall dealing touching them dispensed with.

Behold then the Ecclesiasticall toylers must doe it in hope, and follow their worke with fruition of reward: yea indeed ruling well, and being diligent in word and doctrine, be counted worthy of double honour, for the Scripture saith, Thou shalt not muzzle the Oxe that trea­deth out the corn, and the labourer is worthy of his reward, 1 Tim. 5.

Thus the bruit beasts (as Athanasius and Chrysostome also conceive) which at first were made for the use of men, are likewise here mentioned not so much for them­selves, as most for their sakes. Thou shalt not muzzle, &c.

2 Our Apostle evinceth his assertion by undenyable termes of comparison, or he draweth an argument from the greater to the lesse: Jf we have sowne unto you spiritu­all things, is it a great thing if wee shall reape your carnall things, verse 11. As if he should have said, if we provide for your soules, it is a poore recompence that you should provide for our bodies, because as the soule farre way excelleth the body, so the food for the soule very much surmounteth the price and worth of bodily food.

If we of the Ministery bring you bagges which waxe not old, a treasure in the heavens that faileth not, wher­as neither thiefe approacheth, nor moath corrupteth, Luke 12. Then open your earthly purses, grudge not your transitory treasures in that manner which Almighty God hath commanded for our maintenance.

If we bring you Matth. 13. that one pearle of great price; that invaluable treasure hid in a field; lose it not then by sparing of cost, cast it not away for feare of charge, but imitate that devout and wise Merchant man there commended, who forsooke and sold any worldly thing he had, for to buy that field, to purchase that good­ly pearle.

Quae vos nobis rependitis nequaquam collatis in vos be­neficiis respondent: nos aeterna, spiritualia, coelestia offeri­mus; vos fluxa, temporalia, caduca, fragilia refertis. Alas would men make an impartiall estimate in this matter, they would soone then conclude with themselves, that there is no proportionable comparison betweene those good things they bring to their Pastors, and those glad tidings brought by their Ministers unto them, betweene the bread of the earth, and the bread of heaven, between the meat which perisheth, & the meat which indureth.

Quis ignorat spiritualia carnalibus esse multo praestan­tiora? what is the temporall tythe which Parishioners returne their Priests, if wee consider the eternall truth which the Priests teach their Parishioners? what, seemes the sheaves of corne to stand in any termes of worth with their sentences of comfort? how vile appeare their payments to the vertue of their prayers? how poore are their offerings to the price of their orations? O fortuna­tos nimium, bona sisua norint, agricolas! Oh happy coun­treymen if they knew their owne advantage in this change; if they would well count what huge and heaven­ly oddes of gaine they get by reason of this permutation!

Let me expostulate a little with them to inform them aright. Is the expence of corruptible Mammon equiva­lent to the purchase of coelestiall Sermons? Is the gift of glebes of answerable value to the gaine of godlinesse? are Lammas profits of like excellency as the fruits of Para­dise?

Can the contents of this present wildernesse counter­vaile the commodities of the land of promise? doth drosse equall gold? will water match wines? may earth mate heaven? can vanity compare with eternity?

Surely, I would wish those worldly minded persons, which presume upon such disproportionable paradoxes, to annoint their eyes with eye-salve, that they may see, Apocalypse 3. Then they will not onely soone discerne an infinite distance betweene the vertue and worth of these severals, but moreover certainly determine touch­ing this point, Rom. 15. If they have been made partakers of their spirituall things, their duty also is to minister un­to them in carnall things, Thou shalt not muzzle the mouth, &c.

3 Our Apostle fortifieth his case with an argument from Gods ordinance in this wise; Doe not ye know that they which minister about holy things, live of the things of the Temple? and they which wait at the Altar, are partakers [Page 9] with the Altar? even so hath the Lord ordained, that they which preach the Gospell, should live of the Go­spell, verses 13.14.

What God the Father primarily constituted in this case, was not afterwards cancelled by God the Sonne, saith Aretius, for there is the same reason alwayes subsi­sting of conserving the worship of God. And that in­deed was amongst all nations (he noteth) by a publique maintenance. This publique worke requireth publique wages, Aquinas writeth.

Wherefore some have here supposed, how the condi­tion of this place hath a twofold reflection, namely up­on the Priests of the Lord, and the Priests of the Gen­tiles. Ipsa naturalis ratio hoc habet, ut quis inde vivat un­de laborat: Saint Ambrose affirmeth, how even naturall reason alledgeth thus much, that folkes must look to live of that function, wherein they labour.

By a divine law in the old Testament, the Ministers had a publique and certaine provision of meanes ordai­ned for their liberall maintenance, therefore much more the Ministers of the new Testament, because their Mini­stery is the most excellent.

The Priests of the Heathens had likewise this privi­ledge; good reason then that the Priests of the Christians should receive herein no lesse, but rather a larger allow­ance.

If any would plead, why pretend you the Law of Mo­ses unto us, who are not now obliged to these antiqua­ted rules living under the Gospell?

Behold Saint Paul in this place opposeth against them the divine appointment afresh. But if they replyed when did that appeare? we answer, even in that season, when our Saviour Christ sent forth his Disciples, inhibiting them to make provision for their owne selves, as most due unto them from others in regard of their labour and paines: threatning also such as welcomed them not in [Page 10] this contribution besides attention.

Calvin here collecteth how the Ministers, should not live on those whom they teach, as depending upon almes (according to the errour of the Anabaptists) but upon the Gospell.

For the Lord saith Theophylact, hath so determined the matter, by enacting in the new Testament Lawes conformable to the old. So that after what manner hee had anciently set downe, that he who serveth about the Altar, must live of the Altar.

So now hee likewise sheweth, how the Evangelicall Preachers, must not live barely of the peoples allowance, but of the Gospell, least perchance their auditours would wax proud and domineering over them, through a swel­ling conceit, that they had their m [...]nes from them, and so were beholding unto them.

The maintenance then of the Ministery (it is here ma­nifest) ought not to bee elecmosynarie, or upon bene­volence: but a setled and affi [...]ed portion: namelie the tith of the increase of the fruites of the earth.

For these seeme fittest by Gods owne ordinance of them; first, to the Leviticall Priesthood, and secondly, after the change of that Service, by way of intailement of them to the Ministers of the Gospell. Whereby (Saint Chrysostome declareth) the Priests which by right receive them, may not be upbrayded; and the Parishioners, who are bound to pay them, must not boast nor bee puffed up.

Thou shalt not muzzle the mouth &c. wee are now secondly, to adjoyne some collaterall places for confir­mation of the premisses. I will not bee tedious with in­stances, the tender of this one place unto you, Galatians the 6. may seeme sufficient: Let him that is taught in the Word, communicate unto him that teacheth in all good things. Be not deceived: God is not mocked: for whatso­ever a man soweth, that shall he also reape, &c. Saint Paul [Page 11] in this passage appeareth to use very significant speeches for the purpose. It is not amisse to examine them in a se­rious manner, that we may the more evidently perceive, what a necessary duty lyeth upon the Laity to render backe a good returne of temporals unto the Ministers of the Gospell.

The first word which hee useth is [...], let him communicate; by this terme Saint Chryostome tels us how he intimateth that there must bee [...], a vicissi­tude and intercourse, a flux and reflux of heavenly and earthly things, betweene the Priest & the Parish. Iustice it selfe challengeth thus much, for men to expresse their due thankfulnesse toward their Teachers, by bountifull recompencing of their Pastorall labours with abundant supplies of all conveniences.

Secondly, hee useth the word [...], which terme may be taken for the delivering of any doctrine, by the organ of the voyce to instruct others in the mysteries of the Christian Religion. The Apostle therefore in this place, appeareth to put a plaine difference betweene the labouring and [...] Ministers, betweene the diligent Bees and idle Drones, between the industrious treaders out of the corne, and the voluptuous eaters up of the corne.

There must bee ratio dati et accepti, saith Arborem, a true reckoning on both sides; the Pastour must piously imploy his talent, and the Parishioner must profitably re­ply in his element; the Minister must performe his part, and the Auditour must doe his duty: the Sower must reape, and the receiver must returne a croppe with in­crease.

Thirdly, we meete with the manner of communicati­on subjoyned, [...] in all good things: not in a few, but in all; love, reverence, and maintenance, A­thanasius noteth, expressing al liberalitie towards them, Saint Chryostome observeth. Which they may very well [Page 12] fulfill (these Fathers affirme) as receiving much more, then they can returne.

This is a rule saith Doctor Mayer to supply the Mini­sters with all necessaries; especially (as is most agreea­ble to the divine Law) the people are hereby injoyned freely and willingly to communicate in all those goods, which bee the severall increases of their fruites of the earth unto them.

Surely this verse seemeth very powerfull against no small number of covetous worldlings. Some will im­part nothing at all to their Pastours maintenance, but on­ly perforce: some will expend in this case but a poore and unworthy pittance. Some besides wretched mise­rablenesse use wicked deceit & fraud in their payments. They pretend ill trading, how their corne is thinne, thei [...] cattle did not thrive, their fruits were few, &c. the times are hard, their charge is great, their meanes be small, &c. But this I say, hee that soweth sparingly shall reape sparing­ly, and hee which soweth bountifully shall reape bountiful­ly. 2 Corinthians 3. These covetous Idolaters carry them­selves cleane contrary to the Apostles precept: behold hee pleadeth for liberality, but they practise parsimony; he is for sincerity, but they for subtilty; he desireth plain-dealing, but they delight in impostures.

Let not then men thus impiously erre in this enjoyn­ed communicatiō of their goods. It is best for every one to take heede of deceitfull excuses in this kind, Anselmus admonisheth; because although humane creatures may be often deluded, yet the alseeing Lord, the searcher of the heart and the reynes is never gone beyond. These cunning pretexts may coozen many men, but the Lord doth easily discerne through the closest mist of their Sa­crilegious falshood, Saint Hierome sheweth.

This sinne is much greater then you suppose, saith Aretius, God is not mocked, there wil follow a doomes­day booke, a reckoning season, when as such base mind­ed [Page 13] Earthwormes shall reape as they have sowne; name­ly, for their corrupt and unconscionable dealing, the proper wages thereof, that is to say, eternal death and damnation.

These Church-robbing sinnes, which now not sel­dome minister matter of laughter to profane worldlings, and seeme but veniall in their seduced imaginations, will then shew forth a scarlet colour, a crimson dy of a mournefull and mortall nature amongst the greatest and most grievous offences. Thou shalt not muzzle the mouth, &c.

Thirdly, wee are to expresse the nature of our propo­sition, from the nature and exigency of the place of the Ministery. It is the complaint of learned and religious Bishop Davenant, Imperita plebecula feriari nos arbitratur totos dies, nec aliquid negotii habere p [...]st­quam Templ [...] pedem extulerimus: The ignorant Com­mon people imagineth that wee make many holi-dayes, and that wee have nothing to doe but onely at Church.

Neverthelesse, our case is cleane otherwise, for besides the outward exercise of our Pastorall function, behold, there is, if not a perpetuall, yet a daily burden of prayer, meditation, study, &c. Imposed upō our shoulders; so that the truth is, wee never loyter lesse, then when wee are thought to be most at leasure.

It is impossible to sustaine these & sundry other paine­full incumbencies, proper to our places without sufficiencie, and affluence of competent mainte­nance.

The want of this, may well occasion the Clergy to impute the fault of fayling in these duties unto the ini­quity of the times, and the penuriousnesse of the people, euen as victorious Annibal cryed out, negando supple­mentum, vos retraxistis, how he was perforce drawn out of almost Conquered Jtaly, by the Carthaginians p [...]r­nicious [Page 14] parsimony.

If ver erat aeternum, per se dabat omnia tollus: the gol­den age were still in esse, with a free will offering of all delights and necessaries. If bread and fish rained volun­tarily downe from Heaven, as is reported to have fallen in the dayes of the Emperour Otho the third.

Were the doctrine of the Iewish Talmud, verified for the present in this Iland, touching the free and ready preparednesse of all manner of Victuals. Could wee at­taine to have the Angels our Caters with the Heremite Or in the desert of Thebaies: or with another fabulous bird of the same feather Saint Alpias, to live a longer space here on earth without hunger and thirst.

Were wee able to walke as farre with bread and wa­ter, as the Prophet Elijah went 1 Kings, 19. Or might our poore and small measure of provision miraculously multiply like the Widdows little cruse of oyle, and hand­full of meale into many indeficient vessels 1 Kings 17. and 2 Kings 4.

Or would a few loaves and fishes suffice to feed thou­sands, and increase into sundry basketful [...] of fragments Matthew 14. Could our cloathes (like the Israelites in their forty yeares travaile through the deserts) continue without waxing old upon us, and our shooes hold good without wast and decay on our feete, Deut [...]rono­my, 29.

If a Manna honey-dew could still bee gathered, du­ring the terme of our mortall pilgrimage: or such a sweete showre did mellifluously drop upon our drow­ping spirits, as Antoninus affirmeth to have descended up­on the Christian Host, marching out of Antioch against the cruell Turke Corbonach, whereby a cheerefull vigour of minde and body, confirmed them in all the occurren­ces of that dangerous expedition.

Were wee Chameleon complexion'd to feed on the ayre; or mouthlesse like the Indian Astomi, to live by [Page 15] odour; Then should Sacrilegious depredation and spoile bee borne with more patience, and not bring so much harme and prejudice. Thou shalt not muzzle the mouth, &c.

Moreover, whereas (contrary to Anabaptists humours, who abide no Books but the Bible, & some of them not so much as that) a good Library is the most necessary Maga­zin & storehouse, for to make meete provision of Sacred food for mens soules.

Yea also to discover and discomfit the wilde Boares of the wood, the ravenous Wolues, and crafty Foxes; namely Tyrants, Machiavellians, Infidels, Heretiques, Hypocrites, Profanistes, Schismatiques, which continu­ally watch occasion to surprize, worry, and devoure the Flocke. Were now as easie and cheape a way at our wishes, to get this fame needfull company of meete Bookes; as we reade how once a Ship came floating into Alexandria of the owne accord full fraught with Ar­mour to furnish their wants.

Or were not the expensive precepts of Hospitality and almes deeds of necessity to bee performed for dis­charge of dutie and example to the flocke.

Or would the Almighty and most glorious God, the bountifull giver of all Maj [...]stie, riches and honour, the benigne bestowes of all pretious blessings well please and take it, that even not seldome in an ordinary mans house there appeares a stately structure, a faire Cup­board of plate, a sumptuous furniture, a costly table, a seemly attendance, a stable of good Geldings, &c.

And yet will hee bee contented that his divine house shall remaine, in as bad condition many times as a ruin­ous, fordid, and confused cottage; with a course carpet, a home spunne cloath to cover his holy-board; with a poore Parsonage, a beggarly Vic [...]idge, a thred-bare coate, a hungry table &c. With the worst and most re­fuse tith for his tenthes; with poverty, neglect, and base­nesse [Page 16] for his Service and Ministers?

Doe ye thus requite the Lord, oh foolish people and unwise: Deuteronomie 32? Is this unworthy and blind partialty agreeable to the due of his glory, to the dignity of Christian soules, to the direction of Ecclesiasticall de­cency, to the excellency of the Clergies profession, to the credit of our Religion?

Or were these and the like particulars, impropriate upon our owne private respects, and not chiefely con­cerning the honour of God, the propagation of the Gos­pell, the welfare of the people?

Then Barbarus has segetes, we could the better suffer with wronged Mephibosheth the Sacrilegious Ziba to take all. Then tithes, oblations, and glebes might bee detracted from the Clergy, with a great deale lesse griefe and injury to themselves, also with much smaller harme and inconvenience to their Cures.

But now since proportionable meanes are the necessa­ry nerves of proceeding forward in every function: since money is the requisite fountaine, which [...]eedeth with her supplementall waters each river of humane actions and temporall affaires.

Certainely then the Priestes Office must never bee grudged, nor deprived of that like provisionall priviledge and allowance which indeed wee use not to deny our selves, nor others in the exercise of inferiour professions of farre smaller consequences; yea wee ought to afford, what is requisite in this kinde unto our very labouring beasts. For, Thou shalt not muzzle the mouth of the oxe that treadeth out the corne.

Fourthly, we are to declare the trueth of this doctrin, from the dunesse of tithes by divine right to the Mini­sters of the Gospell.

Sundry well devoted children of the Church, Clergie and Laity have religiously laboured in this loudable sub­ject. Their lines to this purpose would shine as most [Page 17] cleare and resplendent lights, did not miserable men when light is come into the world, love darkn [...]sse ra­ther then light. Iohn. 3.

Nothing hindereth a good cause more from pr [...]vai­ling, then the perverse unconscionablenesse of covetous minded people, opp [...]sing the right for their owne re­spects. Commeth not this hence, of the evill lusts that warre in their members, Iames 4.5.

And because this naturall corruption, is the very foun­taine of sundrie folkes wilful contradiction, I suppose one strong argument for the duenesse of tithes by divine de­cree, might aptly be fetched forth in that regard.

Surely, when as men are bound to honour the Lord with their substance. Proverbes 3. But they are bold to breake this blessed Commandement, and usually preferre their wealth in the place of God, I mervaile not for my part, why the Apostle Paul hath named covetousnesse Idolatry.

Although then I had much rather referre you to the excellent labours of others: Neverthelesse, since this particular is propounded among the rest for confirmati­on of our collected doctrine: It seemes best not to passe it over in silence, but to afford it a briefe discourse.

Let us then speake a litle in this case of tiths. First, touching their primary intimation, and institution in the old Testa [...]ent. Secondly, concerning their posteriour continuation under the Gospell.

First, touching the primary intimation, and instituti­on of tiths in the old Testament. Before the Law, men having not the Law, were a law unto themselves, and shewed the worke of the Law in their hearts, Romanes, 2. Many things were prescribed in the times of Moses by direct injunction, which were practised of holy men saith Pererius, long afore that season, by a naturall in­stinct and by divine inspiration. The Iewes (I have read) supposed the oblations of Cain not to have beene accep­table [Page 16] [...] [Page 17] [...] [Page 18] unto God, forsomuch as the eares which he tende­red, were penurious and not replenished. Tertullian tel­leth that Cains offering met with disesteeme, because quod offerebat non recte devidebat, he dealt it not rightly. But whether hee offended in the number o [...] nature, in the manner or measure, or in all; I imagine not so neces­sary to determine precisely.

It is enough for proofe of the point, that wee must know, even when the Church was in her infancy, yet thou before the Law, Cain and Abel were instructed (either by tradition, or else by naturall re [...]son) that a chiefe part of whatsoever the earth yielded unto them, was payable to the Lords peculiar worship.

The next piece of antiquity to our purpose, appeareth in the memorable passages between Abraham and Mel­chisedech; [...]: The Patriarch with a hearty freenesse di­vided unto him a tenth part of al, yea even of the spoiles; and the Priest tithed him as having authority.

The conclusion is demonstrative from the type to the truth, from Melchisedech to Christ for the [...] of the one is transferred into the [...] upon this other. As blessing then, and tithing were extant in the Priesthood of Mel­chisedech, so are they most evident in the Priesthood of Christ: which shall more appeare hereafter.

As all sinned in the loines of Adam, so all are tithed in the loines of Abraham, Lyra affirmeth. Behold this Pa­triarch who had the promises, did by this his action bind all his feed, both the children of his flesh and the children of his faith.

If then we will be happily taken up, into his Pater­nall bosome after our bodily dissolution, wee must also make him a Father of our thankfulnesse: if wee receive blessings in him, we ought not refuse to pay tiths in him. Thou shalt not muzzle the mouth, &c.

Old Jacobs turne is next: observe (as the learned [...]inke) that his Vision concerneth his whole posterity. [Page 19] It followeth then (they inferre) that his vow of giving surely the Tenth unto God, is no lesse largely obligato­rie, yea upon all the families of the earth to bee blessed in his seed, Genesis. 28. The two former points of Ia­cobs vow; namely, first that the Lord should bee his God. Secondly, how that Pillar should be Gods House, passe without co [...]roversie to bee perpetuall, touching a generall foundation of Religion, and of Sacred houses for divine exercises.

But the third particular of conferring tiths to the Lords worship and Service, meeteth with much excep­tion against all good reason; because what would be­come of the two other, if this latter did not supply libe­rall maintenance?

The Lord saith Ferus, needed none of Iacobs gift [...], neverthelesse the holy Patriarch knew it was his duty to conferre toward the maintenance of his divine Service and worship; although the precept of tithing was not yet [...]ane, yet the law of nature did dictate that wee ought liberally to contribute unto these Sacred perfor­mances out of our proper goods and substance.

Hereupon the Priests amongst the Gentiles had in all places a liberall sustentation and respect.

Jacob hee concludeth appeareth herein, to bee much more piously perfect then we are; loe be long afore the written Law unconstrained, of his owne free will, vow­eth tiths unto God. But wee are so far remote off from his devotion, that in stead of paying wee purloine them, in lieu of giving we take away.

Now if any one he addeth, be forward to reply, That the law of tithes did appertaine unto the old Testament, and so it is now abrogated; he answereth how the law of nature standeth still in vigour, which requireth no lesse then the performance of our Doctrine. Also he saith how the law of charity ought to bee of that force, as to give [...]ore then the tenths in the times of necessity: yea [Page 20] if occasion urgeth the whole for Christs sake, who hath given himselfe wholy for us.

Neither (as Doctor Willet noteth) doth our Jacobs vow at this present intimate any neglect of this duty in him before, since it is lawfull for a Christian to tie him­selfe by a new vow to performe that unto God, which he is otherwise bound to accomplish, and hath bin wont to put in practise. For by these meanes we may whet and better our weake and dull devotions.

Finally, the question here moved by some disaffected folkes unto the Church: To whom Iacob paid his tiths? seemes unnecessary, and indeed not mannerly dealing with the divine word. Sem and Heber supposed by sun­dry to bee the men, deceased long before: But the Al­tars, the sacrifice, the worship, the service of Almighty God (who liveth for ever) were the objects of our thankfull Patriarchs pious vow: And this hee performed unto the Lord, whiles he consecrated the tenth part of his goods unto religious uses. Cajetan and Mercer consent to this purpose. Thou shalt not muzzle the mouth of the oxe &c.

Tithes and the Law were not twinnes of one time. Brentius noteth them for no new invention of the Levi­ticall Priests, but a thing long before accustomed of the Patriarchs, in way of thanksgiving and devotion.

Yea the very Gentiles, some by the light of nature, some by tradition from the sonnes of Noah; held this for a principle: That they were bound to honour the al-gi­ving God with their riches; whereupon many of them paid tiths.

Thus the Law was but a confirmer, and Levi but an observer of that maintenance long afore offered, and de­voted unto divine Services. Therefore these tenths are fondly by some imagined to bee ceremoniall, and by o­thers judiciall. The men of this world make them any thing, with a mind to pay nothing: but from the begin­ning [Page 21] it was not so. Matthew 19. The first borne were then the Priests, and they received tiths due to the Priest­hood. As soone as that Sacred name is spoken of in the holy Scripture, behold there likewise mentioned the payment of tiths, that calling brought on that conditi­on: the Priesthood and tiths seeme things reciprocate. Thou shalt not muzzle the mouth. &c.

This same divinely inspired practise did afterward pro­ceed into precept. We may heare Almighty God, not in a sense of generality, but in a signification of speciall pro­priety, claiming them as his owne originall right. Leviti­cus 27. And all the tiths of the Land, whether of the seed of the Land, or of the fruit of the tree, is the Lords: It is holy unto the Lord. And concerning the tiths of the herd, or of the flocke, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord.

Master Calvin upon the place concludeth tiths Gods proper right, and royall revenue. Hee hath a common right most amply diffused in regard of his creation and providence: Every beast of the Forrest, and the cattle upon a thousand hil [...], the soules of the mountaine, and the wilde beasts of the field. Psalme, 50. All are his, and hold of his good pleasure.

But he hath a speciall right unto tiths as his own reserved demeanes: they belong to his Majestie independantly: so they were solemnely proclaimed in Sinai above twen­ty yeeres at least afore their assignation to the Le­vites.

Thus it appeareth, although he had not appointed them to have beene their portion, yet had they beene still his: he vouchsafeth (Master Calvins phrase is) to substitute or surrogate them into his owne place touching the tiths: hee addeth how Abraham paid into the hands of Melchisedech, what indeed he ought unto God.

Our due acknowledgement of all fruites and increase to come from the Lords goodnesse, is witnessed by our [Page 22] tribute of tithes to him, which when he demandeth he re­quireth not ours, but his owne.

The most gracious God hath beene pleased to make a deputation of this right, to such persons who minister unto him in holy things, throughout all ages, as wel afore Moses, as under the time of his Law, moreover in the succeeding season of the Gospell.

So that what his Majestie procl [...]imed. Numbers 18. Behold, J have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve, even the Service of the Tabernacle of the Congre­gation; It appertaineth unto the whol [...] company of his Priests whiles the world endureth in respect of their Sa­cred imployment.

Although God gave the tith [...] to the Levito [...], yet did he not first found them in that Incorporation, but onely transferred his owne right to that order, so lo [...]g [...] it should continue. And after that expired, let the same right descended (as it were by [...]t [...]e) to the succe [...]d­ing ministery of the Gospell.

Since then the Lords certaine right, and d [...]m [...]nd of tithes hath been openly confirmed by his owne publique Statute: And since that his good pleasure hath solemnly appointed them for the holy Service sake, unto his divine Ministers in all times.

How dareth then the conte [...]ptible crea [...]ure disanull the decrees of the incomprehensible Creatour? What a marvelous impudency seemeth it in humane mortality to transmute the ordinances of the omnipotent Majesty?

How audacious doth the vile dust of man appeare, for to vary and alter the celestiall Lawes of his [...]ncha [...]ge [...] ­ble maker? Loe, he hath required the tenth, but where did he ever remit it? Hee hath bound us in the obligati­on of his precept, but where did he ever cancel it?

Why presumeth any one to usurpe upon an impious liberty; when [...]s his Highnesse hath vouchsafed no privi­ledge [Page 23] nor licence? Thou shalt not muzzle the mouth of the one &c.

Tiths seeme neither Ceremoniall nor Iudiciall, nei­ther typicall nor civill.

Touching the former: no proofe is made of any re­pute: the ceremonies of Moses Law were so ordained, as they did prefigure, and were similitudes of heavenly things, standing in meates, and drinkes, and divers wash­ings, and carnall rites, untill the time of reformation. Hebrewes 9 and they lived no longer, then whiles Christ came, unto whom they looked.

But neyther had tithes any ceremoniall institution, being separated for the necessary use and maintenance of the Levites: neither though they looked toward Christ, did they breath their l [...]st ga [...]pe at his blessed birth, for then might the morall Lawes have also expired at the [...]me period.

Touching the [...] [...]hey seeme no Iudicial [...], for they con [...]ern [...]d prop [...]rly the Common-wealth, and these were pec [...]l [...]ar to the Pr [...]st-hood: they pertaine [...] to po­licy, [...] [...]ey were [...] [...]udge [...] of [...]hings Sa­cerdo [...] and sacred, these [...]ad an Ecclesiasticall nature, and a b [...]ing [...]ore the order of Levi, and the time of Mo­ses wa [...] taken [...].

They are consecrate to God, man may not meddle with them, bu [...] onely by vertue of his Soveraigne right: when men m [...]ke use of them, as of the Lords allowance or wages [...] marke [...]en, that this is not for our naturall or civill wor [...]e, but for Religion, the divine wor­ship.

Wherefore we must not imagine (the tenth [...] as things in common use, but separate by God himselfe for his spi­rituall service and servants, so they ought to continue without humane reversall.

For what the Lo [...]d hath once established and enacted, and limited within the listes of no expresse space of t [...]e; [Page 24] Behold, that must remaine, as the lasting of the Lawes of the Medes and Persians are anciently written of, un­changeable for ever, untill the same God himselfe doth repeale them, who at first ratified them.

Whiles his divine Service endureth, the tiths which are appropriate to him, and thereunto deputed by him, must likewise keepe their course of continuance. Surely, they which vainely suppose, that his soveraigne statutes may be dealt with like a nose of wax, or a leaden rule, namely altered and wrested according to covetous mens corrupt humours, shall verily finde him at length to breake them with a rod of iron, and to dash them in pieces like a potter [...] vessell: Psam. 2. Then shalt not muzzle the mouth, &c.

Secondly, concerning the Posteriour continuation of the right of tiths under the Gospell: that may be entrea­ted of in this twofold manner: namely, either by divine constitution, or else by humane consecration.

First, touching the continuation of the right of the tithe under the Gospell, by divine constitution. It is e­nough, Gualter, waiteth to know, that the duties▪ paya­ble of old in this kinde, ought to be transferred unto the Church of the New Testament. For although the Levi­ticall Priesthood be abolished, and legall sacrifices have ceased; yet notwithstanding the ministery of the Gos­pell still remaineth, and therefore the m [...]nes of their li­ving must in no w [...]e be diminished.

Some of the learned have alledged in this sense, our Saviour Christs answer [...] Matthew 22. When as the de­ceitfull Pharisees sought so subtilly to circumvent him; Render (saith he) to C [...]sar the things that are C [...]sars, and unto God the things that are Gods.

Caesar must receive his tribute according to the image superscribed upon the coine, God must receive his claime according to the purport of his Law in that case provi­ded.

Wee reade in the 23. Chapter of the same Evange­list, how our Lord Iesus reproving the hypocrisie of the Scribes and Pharisees, for making a goodly shew of an upright conscience in their tithing, even of the smallest particulars, when as they omitted the weightier matters of the Law; loe he doth thus at last conclude, These ought yee to have done, and not to leave the other un­done.

Saint Augustine, Chrysostome, with sundry famous Authours besides expound this instance to our purpose. I mervaile then, how a great many miserable Earth­wormes most vainely imagine to mount up aloft, into the heaven of blisse, comming very farre short of the righteousnesse of the Scribes and Pharisees in this case; when as our Saviour saith, except your righteousnesse shall exceede the righteousnesse of the Scribes and Pharisees, yee shall in no wise enter into the Kingdome of hea­ven.

Neither is their cavill of any sufficient force, how the alledged place onely concerned the Israelites under the Levit [...] Priesthood; Because as the Lord Bishop An­drewes observeth, whereas other Pharisaicall scrupulosi­ties premised in the chapter meet with a brand of abroga­tion, this still remaineth with a mark of approbati­on.

Neither dare I suppose, that the interest of the Lord solemnely established in the old Testament, doth thus sodainely expire in the New, unlesse his owne selfe had signified unto us a resignation of his right.

It is written Matthew. 11. Ʋerily I say unto you a­mong them that are borne of women, there hath not risen a greater then John the Baptist: notwithstanding hee that is least in the Kingdome of heaven, is greater then hee. Meaning, that for so much as Iohn Baptist was next un­to Christ in time, above all the Prophets, which ever li­ved before him, his happinesse went therefore beyond [Page 26] them in that high respect for he saw what they desired to see, and saw not.

Because also he was of a more worthy calling, for hee might be reported to have pointed out Christ with the finger of a fuller discovery, which others could not des­cry, but onely afarre off.

Thus likewise those men which succeeded John in this sacred Ministery, namely the Apostles, and their suc­cessours to the end of the world, are happier in a higher degree, and of a more excellent calling then Iohn the Baptist, because living in the resplendent season of the much gloriouser illumination of the Gospell.

Doctor Downham examining the particulars of the Levites profits, affirmeth, how they amounted to a far greater measure for the maintenance of that small tribe, then all the Bishoprickes, Benefices, Colledgelands, or whatsoever other Ecclesiasticall emoluments doe yet re­maine, yea although the Index expurgatorius of sacrilegi­ous inquisition had not with that extreme tyranny in­vaded, and over-runne them.

Why should then the Evangelicall Sunne so marvei­lously surmounting the glimmering Moone shine of the Law, in the sweet of saving knowledge, suffer so missebe­seeming an eclipse in the most disproportionable meanes of Ministerial maintenance, & not rather exceed the other in necessary abundance, as it doth in notable brightnesse?

If the ministration of condemnation be glorious, much more doth the ministration of righteousnesse exceede in glory. 2 Corinthians. 3. when as the Minister of the Gospell hath succeeded the Levite in the Ministery, and is the Minister of a better Testament, what cause can bee then conceived, but that he ought also to succeed him in the stipend or allowance?

Quntis ratio praecepti tale praeceptum: the Civilians tell us, it is right that the Law should not expire as long as the reason of it remaineth. Moreover reason, equity, [Page 27] and sacred Scripture require, that the worthier wages belong to the worthier Calling. Thou shalt not muzzle the mouth, &c.

Further observe how the 13. and 14. verses of this Chapter, as likewise Galatians 6. will (if well conside­red) that the decree touching tiths in the old Testament is not dissolved in the new, but still continued, and the practise of the former a president for the latter.

For that same maintenance which the Apostle Saint Paul in those places maketh mention of, is most aptly expounded by Scripture to be the tenth part.

And though the manner of portion in them places, seeme in some mens sight left undetermined, yet if wee may explaine Scripture by Scripture (as indeede such a mutuall intercourse should bee betweene the old and new Testament) then doubtlesse the cleare phrases of the one may easily declare the obscurer speech of the other: And so by the context of holy writ the tenth will soone come to bee discovered, and Gods ordinance there re­peated by the [...]postle, be preserved inviolable, and car­nall conceits without warrant be discarded, and this di­vine Law endure in force and vigour. Thou shalt not muzzle. &c.

The seventh Chapter of the Epistle to the Hebrewes seemeth a strong champion in this case. Now consider how great this man was, unto whom even the Patriarch Abraham gave the tenth of the spoiles.

And verily they that are of the sonnes of Levi, who receive the Office of the Priesthood, have a commande­ment to take tiths of the people, according to the Law, that is of their brethren, though they came out of the loines of Abraham.

But he whose descent is not counted from them, re­ceived tiths of Abraham, and blessed him that had the promises.

And without all contradiction the lesse is blessed of [Page 28] the better. And here men that die receive tiths, but there he receiveth them of whom it is witnessed that hee li­veth. And as I may so say, Levi also who received tiths, paid tiths in Abraham. For hee was yet in the loines of his Father when Melchisedech met him. &c.

Levi in Abraham decimatus est, quoniam in lumbis ejus fuit, quando decimas dedit sacerdoti Melchisedech: Saint Augustin hath left written that Levi was tithed in Abra­ham, because he was in his loines, when he gave tiths to the Priest Melchisedech.

I conceive the scope of this Scripture is to manifest, and magnifie the high and honourable condition of Melchi­sedech, and consequently of Christ Iesus. But one maine argu [...]ent for Melchisedecs admirable greatnesse, is drawne by our Apostle from his receiving tiths of him, whose off-spring the tribe of Levi (then in Abraham: loines) afterward, tooke tiths.

For [...], he tithed Abraham, taking the tenth part of him as his due, and not given.

Neither may wee affirme that Melchisedees admira­ble greatnesse is since unhappily eclipsed, and fallen into wane, but rather he is as ample and evident still as e­ver he was, because he is the Priest of God for ever, a Priest that never dieth; and so his Priesthood and the rights of it never cease.

But certainely his greatnesse in his antitype Christ, can­not be concluded to be still the same, if Christ hath no right to take tiths, for this indeed appeareth the chiefest, and most urged of the two notable arguments to de­clare his greatnesse.

This argument of Pererius may bee said to concerne the point; The Priesthood of Melchisedec hath beene more excellent then the Leviticall Priesthood. But Christ hath beene a Priest after the order of Melchise­dech: therefore the Priesthood of Christ is more excel­lent [Page 29] then the Leviticall Priesthood.

The minor proposition is manifest, Psalm. 110. and the major is proved by Saint Paul in a twofold manner, partly because Melchisedech blessed Abraham, principal­ly because he received tiths of him.

What then was due and paid to Melchisedech, is also due and payable to Christ, else he were not a Priest for ever after the order of Melchisedech, if he should faile in something to be as Melchisedech was: But to grant that seemeth absurd, because he is after his order, as the Priests of the Law were after Aarons.

Since then tiths were due and paid to Melchisedech, doubtlesse they are due and ought to be paid unto Christ: And so consequently to his servants the Ministers of the Gospell, who are Christ representatively, and in whom he blesseth, & refresheth with the bread and wine of the holy Sacrament, & of heavenly consolations the faith­full, which are weary and ready otherwise to faint in their spirituall warrefare.

Neither was Abrahams payment of tiths voluntary, but of duty: for wee must note how Melchisedech was the image of Christ & his Church: Abraham figured forth the Congregation of the faithfull.

Although then Levi received tiths afterward by a parti­cular grant from God for the time, yet he payd them ge­nerally with the Congregation in the loines of Abraham unto the Priesthood of Christ, here personed by Mel­chisedech: which being perpetuall, and an image of this in the Gospell, may well note unto us, that this duty of tithing ought also to be perpetuall.

Saint Chrysostome conceiveth Abraham to have been herein our Tutour; and whiles he payeth tiths, not to a Priest offering up Leviticall sacrifices, but administring bread and wine (the elements of the Evangelicall Sacra­ment) it intimateth sufficiently that men must now pay their tiths to the Ministers of the Gospell.

Moreover, if the order of Priesthood here spoken of be an eternall order, and yet such an order as to whom the tiths are due (which plainly appeareth in the Chap­ter alledged) surely then, let the Priest be either Melchi­sedech the type, or Christ the Antitype, yet the same mat­ter must remaine still evinced, namely that tiths must al­waies continue to the end of the world, being the right­full due of an enduring Priesthood.

To this purpose may be applyed these words of Ma­ster Calvin on the place; The Apostle affirmeth the dig­nity of Melchisedechs Priesthood to be for ever, and that of the Priesthood of Levi but temporary. The life of this latter Priesthood was one day to be dissolved, even as the lives of men should expire.

Yet no Scripture speaking of tiths payd to Melchise­dech, saith any thing of his death, wherefore the right of his Priesthood was not to cease but con­tinue.

The latter Law did not derogate from the former, the right belonging of old to Melchisedech, is not now re­pealed by another Law given of God by Moses, where­by to turne over that right unto the Levites.

Saint Paul prevented that conceit, cum dicit ad tem­pus decimas Levitis solutas, shewing that tiths were paid to the Levites but for a certaine season, because they might not live ever.

But Melchisedech being immortall, retaineth unto the end what God hath once given him; namely the digni­ty, duty, yea and the rights of the Priesthood, which are declared to be the tiths, &c.

The 13.14. &c. verses of this 7. Chapter with some other passages therein, will determine the things spoken under the name of Melchisedech upon Christ without question.

Behold then he is the rightfull receiver of tiths, in his Evangelicall Priesthood, even by witnesse of the new Testament.

As under the Law tiths were not so much the Levites as Gods in the Levites, they receiving them as deputed by him to take this sacred tribute.

Even so likewise before the Law, not so much Mel­chisedech, as the Lord in Melchisedech did receive tiths. Now under the Gospell, not so much the Ministers of the Gospell, as he that is our blessed Lord Iesus Christ in the Ministers of the Gospell, doth by divine right take the tithes.

Miserable then are those wretches which dare defraud him, by depriving his Ministers, and regard not this pre­cept. Thou shalt not muzzle the mouth &c.

Although whiles Christ lived on earth, the Leviticall Priesthood being not abrogated, had the tithes. More­over he and his Apostles leading a kinde of travelling life from place to place, could not conveniently receive them; yet intermission for a time must not bee thought to infringe their due right; no more then the suspension of circumcision for forty yeares space in the wildernesse, did disannull that.

The Apostles also and their primitive successours tooke the price of whole fields, and possessions of those which converted to the Church, and professed the Gospell; whereby they had meete meanes to maintaine their owne selves, and the poore brethren.

That course continued about two hundred yeares af­ter Christ, and the practise of it multiplied into a very great proportion.

Then the state of the Church being setled, the ancient Fathers taught tithes to be thus due, general councels de­creed them so, and publique authority renewed the pai­ment of them.

To this purpose the Lord Bishop Andrewes bringeth in Cyprian, Clemens Alexandrinus, Origen, Augustin, Chrysostome, Hierome, &c. Pronouncing the detainers of tithes to be invaders of other mens goods: how ney­ther [Page 32] lesse nor worse must be paid: how the offenders in this sort have no due feare of God, nor true sense of re­pentance;

Yea to be voyd of all thankfull memory, of the divine liberality and bounty towards them. How such wretches seeme wickeder then the Scribes and Pharisees, who durst meddle with nothing for their proper uses, before they had first of all separated the tenthes, fearing else a curse to fall upon them for defrauding the Lord.

He also produceth some Orthodox Councels, which strictly decreed decimarum pensiones et paraeciarum divi­siones, the payments of tithes and divisions of Parishes: Also shew the ordinances of divine Lawes in this case, and the Excommunication of refractory offenders in this point.

Hee also rehearseth some instances out of the Canon and Civill Lawes, which anciently accounted Parishes and tithes, Clergie and tenths &c. to bee [...] reci­procate and convertible, and they did enjoyne the true payments of them under extreme penalties.

Neither did sundry old constitutions, provide onely for honest dealing in prediall tithes, but also their care extended to have those which are of a personall nature to be well paid. They had in conscience a notable ground for this, out of that memorable place: Gala­tians 6.

From which Aquinas affirmeth, how all things what­soever a man possesseth, be contained under the carnall things mentioned by the Apostle, and therefore hee in­ferreth that tithes ought to be paid out of all our goods &c.

Thus much was worthily projected in the raigne of our late King Henry the eight, and more largely delibe­rated & allowed by many of the Lords spirituall & tem­porall, besides sundry other eminent persons, when the last Edward sweyghed our English Scepter: who (as [Page 33] Master Studley writeth) willingly confirmed this religi­ous, just, and necessary resolution, for all men of traf­ficke, sciences, trades, &c. that they should put in pra­ctise the custome of the City of London, for the payment of personall tithes: Alledging there could be no consci­ence for Farmours, Plowmen, Shepheards, &c. to re­turne the tenth, and neverthelesse that the persons of this gainfull condition would presume themselves to be free and exempted.

It seemes then an imagination voyd of all true consci­ence and devotion (whether we examine it by the light of nature, or by the brightnesse of grace) for any people to pretend, and plead an immunity, from liberall con­tributing to the maintenance of their spirituall Pastours. It is also irreverently opposit against the opinion and practise of venerable antiquity, and contrary to my text. Thou shalt not muzzle &c.

Finally if the words of a few, otherwise supposing Au­tors (whether grave divines or judicious Lawyers bee well pondered) I conceive in effect they speake to the point, I am sure to the purpose of my text.

For all of them unanimously plead against wronging the Church, and for a liberall allowance to the Clergy, to furnish and maintaine themselves and their families, to keepe hospitality, to relieve the poore.

Solutio decimarum Sacerdotibus est de jure divino, qua­tenus inde sustentantur, saith Gerson, they hold them di­vinely precepted in these respects.

Yea, the Doctor and Student acknowledge it, to bee grounded upon the law of reason, that every one is bound to honour God of his proper substance, by giving a meet portion of his temporall goods unto the Minister, to him of things spirituall.

That treatise further affirmeth, how there is no cause why the people of the new Law ought to pay lesse, to the Ministers of the new Law, then the people of the old [Page 34] Testament gave to the Ministers of the old Testament. For the people of the new Law, bee bound to greater things then the people of the old Law were: Matthew 5. And the sacrifice of the old Law was not so honorable as the sacrifice of the new Law is. For the sacrifice of the old Law was onely the figure, but the sacrifice of the new Law is the thing that is figured: that was the sha­dow, this is the truth.

To conclude, most of them commend the old tithing course: Insomuch as no few of these professe in Master Perkins speeches; doubtlesse had not God himselfe in the old Testament taken such strict orders for the livings of the Levites, they had beene put to no lesse extremi­ties, then is the ministery of this age, which is many times so miserably muzzeled, as no mercifull man would suffer his beast. Thou shalt not muzzle the mouth of the oxe that treadeth out the corne.

Secondly, touching the continuation of the tithes un­der the Gospell by humane consecration. Admit as some vainely surmise, that the payment of the tithes were meerely a Mosaicall mandate: from which men under the Gospell are made free; yet because nature hath taught men to honour God with their substance: and for that the most true and sure way to performe thus much, is by making and rendering him payment in kind, out of the very selfe same riches, which through his gracious bles­sing the earth continually bringeth forth.

And since that besides, Scripture hath left us an evident example of that particular proportion, which for morall considerations hath beene determined most fit and meet by them, whose wisedome could best of all judge. Fur­thermore, seeing that the Church of Christ hath long a­go entered into the like obligation of tithing; me thinks then in these daies this question seemes vaine and superfluous, whether tithes be due by divine right or no?

Doctor Downham accordingly declareth that tithes are due to Christian Ministers by vow: Christian Common­weales and Councels having consecrated them to God, and his Church: neither is it now meet time, after vowes to make this manner of enquiry, nor to endea­vour for to alter them without divine dispensation and sufficient satisfaction.

For grant at the first that it might have beene imagi­ned a doubtfull and disputable matter, yet now our case appeareth to hold a cleare correspondence with theirs unto whom Saint Peter spake Actes 5.

Whiles it remained, was it not thine owne? and after it was sold, was it not in thine owne power? Why hast thou conceived this thing in thine heart? thou hast not lyed unto men, but unto God.

If then it were not lawfull for Ananias and Saphira under pretence of Religion to sell their Land, as if they would have given it to the Church, and yet concealed and detracted part thereof, for which we read their hor­rible tragedy in the aforesaid Chapter.

Then is it much more unlawfull to detaine and with­hold any part from the Church, which wee never gave, but it was rightly the Churches just possession before we were borne.

The generall current of grave authority runneth this way, that whatsoever hath beene lawfully given to reli­gion, can never be taken away againe, unlesse redeemed with a greater price, Leviticus 27.

The reason is easily thus rendered, because the goods of the Church are holy things, and therefore not to bee prophaned, which offence is then committed, when as they are withdrawne from the Lords Service.

The 250 censers of the seditious sinners. Numbers 16. might not be prophaned because they had beene hallow­ed, for by the Lords owne direction Moses appointed Eleazar to take them out of the burning, and to make [Page 36] of thē broad plates for a covering to the Altar, alledging their consecration and offering up before him.

Neither can the evill lives of some Ministers (much lesse incroaching sacriledge) justly alienate those tithes, glebes and oblations, which have beene hallowed and offered up unto Gods Service.

For certainely although in substance the tithes, the glebes, and other goods of the Church, seeme the same that all other are, out of which they be taken.

As for example sake, the water, the bread and the wine in the Sacraments, are all one with other water, bread, and wine; yet in regard of the use thereof, behold we must conceive no small difference: since they are made holy and sacred by dedication.

Therefore as it were horrible villany to abuse the ele­ments in the Sacraments: so is it execrable robbery to prophane the tithes, the glebes and other goods of the Church, and to pervert them from the religious end of their first institution, unto secular (and so sacrilegious) occasions.

The title and right then which man had in any of these things (which seemed in his owne arbitrement either to give or reserve) before his donation of them to the Church, doth by the act, and from the time of any such dedication, remaine the proper possession of God untill the worlds end, unlesse himselfe renounce or relea­seth it.

Good reason it should be thus, since equity hath taught us, that every one ought to enjoy his owne, and what is ours no other can alienate from us, without our delibe­rate consent.

No man having past his voluntary agreement or deed may at his pleasure change it to the prejudice of another. Should wee then wickedly dare to deale worse with our good God, thē his gracious Majestie hath permitted any other men to deale with us? When our tithes &c. might [Page 37] probably have appeared our owne, wee h [...]d faire colour of liberty to use and dispose them as our selves thought good; but having once made them his whose they are, having consecrated them to his worship and Service; Let us wisely be warned by other folkes fearefull exam­ples, what a hainous crime it is, even but to wash and clip that coine which carrieth on it the marke of God, the token of his divine insculpture.

Hee reckoneth all these by the forme of his owne speeches for his owne possessions. It must needs then be a most dangerous matter for the children of men sacrile­giously to invade them, and to despoile his Ministers (un­to whom he hath deputed them) from the fruition of them. Thou shalt not muzzle &c.

Moreover it seemes a point of no small moment, and a thing very worthy our consideration, that the true meaning of all such as honoured the Lord with their sub­stance, was to invest him with the propriety of what they dedicated unto him.

Witnesse the stile of ancient grants. Thus in magna charta: wee have given unto God, both for us and our heires for ever. Thus Charles the Great; we know that the goods of the Church are the sacred endowments of God: To the Lord our God we offer and dedicate what­soever we deliver unto his Church.

Thus the Lawes Imperiall make some-things to be­long by right of nature, indifferently to every man; some to be the certaine goods and possessions of Common­weales, some to appertaine unto severall Corporations and Companies, some to be privately mens owne in par­ticular; some to be separate quite from all men.

This last branch comprehendeth things sacred and ho­ly, because thereof God alone is owner.

Nullius autem sunt res Sacrae, et religiosae, et Sanctae; quod enim divini juris est, id nullius in bonis est: Sacred, religious and holy things can never bee in the right of [Page 38] Lay-mens incroachment. That which is the Lords ought to be free from secular claime and usurpation. Thus we might read in the Lawes of Charles the Great: There is not an Act more honourable, then by all meanes to defend and amplifie the patrimony of Religion: Nor a­ny more hatefull and impious Constitution, then to im­paire those possessions, which devout men in former times, when they gave them unto holy uses, were wont in the most solemne place of Gods Church, and in the presence of their Ghostly Superiours, to make (as they thought) inviolable, by words of fearefull execration in this wise.

These things we offer to God, from whom, if any man take them away (which we hope no man will attempt to do.) But if any shall goe about it, let his account bee without favour in the last day, when he commeth to re­ceive the doome, which is due for sacriledge against that Lord and God unto whom we dedicate the same.

Oh consider this ye that forget God and his Saints, in the frequency and senselessenesse of this foule and cursed sinne, lest hee teare you in pieces, and there bee none to deliver.

Thus the best and most renowned Prelates of the Church of Christ, have rather in this consideration su­stained the cruell wrath, then yielded to satisfie the sacri­legious desire of their greatest Commanders on earth, co­veting by evill advise and Councell, that which most willingly they should have suffered God to enjoy, &c. Thou shalt not muzzle &c.

Some person may chance move this question; can the goods of the Church, these consecrated things in no case be alienated? I answere, certaine causes there are, where­in it is not obscure, but the Lord himselfe doth license & warrant how we may safely presume him as willing to forgoe for our benefit, as alwaies to use and convert to our benefit, whatsoever our religion, hath honoured him withall.

But here is an intollerable mischiefe, under this may be, many things which by no meanes must be, passe for currant and without controll in this sacrilegious world.

We deny not but occasions of many consequence may sometimes be incident, wherein the welfare and danger of the Church bee also involved with the Common­wealth occurrences. Wee also suppose the safety of the people in sundry cases to be a supreme Law.

Wee know that Kings and Princes, are the breath of our Nosthrills: Wherefore Church & Common-wealth must concurre in necessary care, and loyall duty towards them.

Thus the learned apply these examples of Ahimelech the Priest, giving unto David the hallowed bread, &c. Of Hezekiah giving the silver in the house of the Lord, and the gold of the doores of the Temple to Senacherib King of Assyria, for to purchase his owne, and peoples peace.

Thus our Saviour Christ, in defence of his disciples plucking the eares of corne &c. alledgeth the Sabboth was made for man, and not man for the Sabboth Marke 2.

Thus Saint Augustine did cause the very consecrated vessels of the Church to be broken and coined, for the re­liefe of the poore, in a time of extreme necessity and famine.

After this manner the ancient Bishop Acacius redee­med seven thousand captives, out of most miserable bon­dage. All which and the like savour of Christian chari­ty, but they dissent from the common course of accursed Church-robbery.

Finally, we wish that those which obiect some divines against the divine right of tithes, would for the safety of their consciences, but faithfully observe and practise those honest rules, which the learned men do strictly propound in this point.

[Page 40]1 That there must be just cause of so doing.

3 What is alienated must bee imployed to some good use in the Church or Common-wealth.

3 There must be reserved a sufficient (not a surmised) maintenance for an able Ministery and reliefe of the poore.

4 No good member of the Church, can in conscience seeke the harme and hinderance of the same. Then would my text be better obeyed. Thou shalt not muzzle the mouth of the oxe that treadeth out the corne.

5 I am to make good the truth of our mentioned doctrin, by discourse of the unequall condition of Impropriations.

Now as the doctrine doth induce this subject into que­stion, so I intend my following speech hereof at this pre­sent, onely according to the drift of my doctrine, name­ly, against those unjust and irreligious Impropriatours, which debarre the labouring Ministers of the Gospell, from the meanes of their meet maintenance.

Tithes (we may collect) continued in sacred esteeme and possession some foure thousand yeares afore our bles­sed Saviours Incarnation. After his happy birth passed also about six hundred moe, afore the prophane handes of impious sacriledge durst invade, and violate these Eccle­siasticall rights.

Then, horresco referens, I tremble to relate it; there happened a disastrous season of hatching hatefull mon­sters. Behold Mahomet acted the false Prophet in Ara­bia, Boniface played the Antichrist in Rome, Phocas most cruelly murdered his Master Mauritius in Constantino­ple, and traytrously usurped the Empire: At which time likewise Carolus Martellus in the Westerne parts un­der colour of defence, incroached in this kinde upon the Church.

And notwithstanding, his faire promises (as credi­ble Authours affirme) to restore the tithes, &c. lent and entrusted (we are cold) unto him, during the Barbari­ans [Page 41] cruell incursions, he falsifyed his faith, and frustrated the Clergies hope, by a wicked and wrongfull aliena­tion.

The old saying, nulla fiaes pietasque viris qui castra sequuntur, touch military mens infidelity and propha­nesse appeared abundantly, verified in this martiall and ambitious Prince.

The city Tours upon the Loyre continueth a lasting trophy of his most triumphant victory. But his high tow­ring humour reciprocating with the Babylonian beast for their own respects, & binding his soldiers to his aspiring service with the unlawful nervs of the Church, remaineth a notorious monument of irreligion not of liberalitie.

The very Sarasins whom he slew, would have exclai­med against such evill dealing with their Priests. Sun­dry writers of that time, suffered him not to escape with­out sharpe censure, yea some of them pursue the chace of him untill a fearefull vision of infernall paines and tor­ments undertooke him, great pitty it was that so glori­ous a Commander blemished his illustrious selfe by gi­ving such occasion. Thou shalt not muzzle the mouth of the oxe, &c.

There was an age when Christian Religion ranne a strong byas of building Monasteries, and endowing them with large revenues: a firme opinion of the piety and charity of those which were cloystered in them procured this ample benevolence.

Their laudable beginnings in devotion, hospitality, and sundry almesdeeds were answerable. But in processe of time, their idlenesse bred luxury to undoe their devotion, and their luxury ingendred avarice to destroy their charity: and then many whole Benefices seemed not seldome too few for one Monasteries de­vouring swallow. Men of no worth served their Churches, and spared them wages.

These men (saith one) never of Gods making, but [Page 42] meere creatures of the Pope, notwithstanding his Father­hoods protection. and no few opportunities of free cor­ruption, did not yet so deeply degenerate, but that one of their utter enemies, Master Leaver in a Sermon be­fore King Edward the sixth, &c. yeelds them this testi­mony.

Whereas fifty tunne bellied Monkes filled their paunches, kept up their house, and relieved the whole country round about them: There hath succeeded in their place and generation of greedy guttes, devouring the whole house, and making great pillage throughout a whole country, yet cannot be satisfied.

He mentioneth also a world of faire pretenses of good workes at these Monasteries dissolution, vanished into nothing but delusion, and depravation.

Moreover as at the first the Monkes tooke but a small pension for themselves from the appropriate Churches, and left all the rest to the officiating Vicars; but reditus tantum superfluos, a few overplus rents which might well be spared saith Panormitan, quando fructus sunt sufficientes et abundantes Clerico, when the other pro­fits are abundantly sufficient for the Incumbent: non am­plius quam quinquagesimam partem, no more then the fiftieth part, is a rule in a certaine Councell of Toledo.

So when as they waxed exorbitant and immoderate, their holy Father himselfe (as they held him) inhibited and confined their insatiable greedinesse, as tending to the discredit of the Papacy, the ruine of Parish Churches, and decay of religion in all places.

Hereupon Pope Alexander the third, commands in Yorke and Worcester a reformation, and that the Bishops should admit none of their presentation, without a libe­rall provision for the Vicars uses.

The contrary he calleth extirpanda consuetudinis viti­um, a wicked custome to be rooted out.

Clement the third proceeded further against them, and [Page 43] in case they did not provide and present accordingly, he then ordered from them that power to the Ordinarie.

Clement the fourth confirmed and inlarged the former decrees. Clement the fifth, whetted still a sharper edge upon the former Constitutions, and threatned Ecclesi­asticall censures upon the persisting delinquents.

Moreover it is knowne, how the Popes (for feare of others negligence) had their Apostolicall Conservators in the Vicars behalfes. Neither passed any Appropriati­ons from the Sea of Rome without speciall provisoes for these purposes, as Petrus Rebussus witnesseth. And this text was frequently alledged against them, Thou shalt not muzzle the month of the oxe that treadeth out the corne.

You may soone see then by that which hath beene said, how most of our moderne Impropriatours come far short of the very Monkes and Popes in piety and honest dealing toward the Church.

That learned man above mentioned, termed these sorts of sacrilegious abuses in his time, perniciem et exitium to­tius Reipublicae Christian [...], the b [...] and destruction of the whole Christian Common-wealth.

Surely, if hee had lived in this worser age of ours, and beheld the cunning and cruell multiplication and in­crease of this direfull monster, he would have fallen into most bitter exclamation against it, and in some manner have resembled it to the abomination of desolation stand­ing in the holy place where it ought not.

Alas, it hath waxed apace to the waste of the Church: It hath quickly augmented into a viperous brood, no lesse deformed then ravenous, which make no meete conscience (according to divine command) of the wel­fare of our holy mother the Church, and of the mainte­nance of Christs Clergy therein, the spirituall Pastours; but take to themselves the houses of God in possession. Psalm. 84. with a hellish greedinesse. Neither seemed [Page 44] the light of this serpentine Monster any better aspected then this bodily composed shape: For certainely if his evill eies had well heheld the Sonne of righteousnesse, such a gracious influence of supernall illumination should thē have shined upon thē, as they would never thus (con­trary to the light of divine religion and naturall reason) have insatiably coveted to muzzle the mouth of the pain­full oxe, and suffer some slow-bellyed Cretian beastes to devour the graine.

Nor allow the layterers the reward of the labourers: nor starve the industrious workeman, and pamper up the idle person with his appointed portion.

The rules amongst the best Lawyers, in this case run with a primary respect unto the Service of the Churches before any others necessities. The Vicar which excriseth the Cure must be preferred above all other persons, whi­ther exempt or not exempted. Religious or Laicke, Ec­clesiasticall or Secular, Cloyster and Chapter, &c. be the words of Bowichius and Rebuffus.

Neither do they suppose a bare sustentation to be suf­ficient; perchance they write he shall not be driven in­to the extremes of want: yet neverthelesse the portion may be much incompetent, if we regard a due and de­cent fashion (according to the conveniency and dignity of the Ministeriall calling) in their meate, drinke and clo­thing and other congruencies.

It is not fit they should be inforced to feed fabis et ali­is vilibus cibariis, with course fare and meane dyet; nor yet their garments to bee of the lowest ranke: nec sibi debent coquere, neither may they want necessary and seemely attendance of servants. For as that Benefice is incompetent, which doth not well suffice to the main­tenance of the Incumbent, and those which are necessa­ry to serve about him.

So these grave and judicious Authours affirme, that whensoever the Vicars portion commeth in question, [Page 45] considerabitur in iis honestas, ut honoretur in iis officium sacerdotale, the excellency of the Priesthood with the due requisites, must be worthily considerd and honoured, Thou shalt not muzzle the &c.

Hen dedecus ingens! Fie then upon it, when the Im­propriatour boasteth that hee knoweth how to abound, but the Incumbent is compelled to bewaile that hee knoweth how to be abased; when as the Impropriatour laugheth that he knoweth how to be full, but the Incum­bent must lament, that hee knoweth how to bee hungry and suffer need.

This is a most unequall parting of Saint Pauls entire speech, Philippians fourth and against the tenour of my text.

It savoureth of no good piety nor conscience, that the Priest like Plinies fish Lutarius, should performe a great deale of labour for food; But the Impropriatour, like the Egyptian fish Sargus; should ravine up the meat.

The sacrilegious would verifie the saying of the wo­man of Canaan Matthew 15. upon Clergy men; The Dogs eate of the crummes, which f [...] from their Masters table: And so farre as they can, transforme the Ministe­ry into the Iesuite Acostaes poore fish R [...]mbos, which is faine to sustaine it selfe upon those refuse pittances, that slippe out of the dovouring mouthes of the insatiable Ti­buron [...].

It was an old and authenticall plea in the behalfe of the officiating Ministers for their preeminence, Vicarius agit de damno vitando, monasterium vero de lucro captando: how the Vicars labour for the good of the soule, but the Impropriatours endeavour for the goods of the world.

What signe of equity can then be seen in so strange and smister, sic vos non vobis; for the Clergy Bees to do all the businesse in collecting the honey and composing the combes, and the Impropriators drones, ignavium pecus, to consume and devour up all the honey, the reward of [Page 46] the others worke?

For the spirituall Shepheards to keepe and to feed the flockes, and neverthelesse, the carnall Impropriatours to carry away the fleeces, to reape the profits?

For these birds of the Altar to sing, and waite upon the Altar, and yet those banes of the Altar to goe away with the benefit of the Altar? For these Oxen of the Priesthood to plow painefully, and yet the prophane Im­propriatours to muzzle them shamefully? Thou shalt not muzzle &c.

The Emperour Augustus Caesar, hearing how cruelly King Herod had dealt with his hopefull children, affir­med that it was better to be one of Herods Swine the [...] his Sonne, because Hogges had their priviledge in Iudea inviolably preserved, but Herods children were tyran­nously murthered, against that prerogative which God and nature had given them.

Thus might we professe in like manner, that the con­dition of the Impropriatoure, oxen seemeth much more fairely tollerable, then the state and fortune of their Vi­cars and hirelings. Those have commonly their meet & convenient provender to strengthen them unto their ap­pointed taske and businesse.

But the ordinary portion of these is to serve & sterve, to worke and want, to bee earnest in season, and out of season, yet without any due respect, & reason had of them in that deserving regard.

We may justly complaine at the miserable indignity of our case, with the word [...] of [...]ildad, Iob. 18. where­fore are we counted as beasts; and reputed vile in your sight? or rather, why are wee worse contemned and baselier reckoned of then b [...]uit creatures?

These pittilesse sorts of oppressours resemble Pharaoh Necoh, killing tyrants indeed, to grant these Israelites no sufficient straw, and yet to exact the full tale of the bricke [...], as when they had it; to bereave those Church-lampes [Page 47] of their requisit oyle, and yet to remit nothing of their contin [...]all burning.

To [...]ppe o [...] the helpe [...]ll wings of these sacred birdes, and yet to inforce [...]m unto wonted flight of ministe­riall offices; to cut asunder the usefull sinewes of these men of God, and yet to call upon them to runne the race that i [...] set before them: to disarme these Soldiours of Christ from their necessary provision and weapons, and yet in pralia tr [...]dere enormes, to urge them into warfare, and thrust them upon the front of the b [...]tell.

To deny fit tooles and meet materials, and yet to con­straine these mysticall [...] for to toyle and build, as if they hath abundance [...] to suppresse the mea [...] of all decent performance, and yet [...] pre [...]e the practice of all manner of duties; whith holdes no good quarter with the rule of my texts Thou shalt not muzzle &c.

Vpon a strange surfit whi [...]h some [...] temp [...]d Clergy [...]en, once [...]oke by a sodaine ove [...]ow [...] [...]ward pro­sperity, after a long time of persecution, arose the pro­verb of the Churches daughter riches which undid her Mother.

Here was need to reforme the disorderly and peccant members, but not to remove the divinely appropriate meanes, to apply a remedy, not to oppose [...] ru [...]ne.

What an unconscionable and cruell inequality is then discernable in the Impropriatours course, which by on [...] ravenous mouth of sacriledge, do devour both mother & daughter; spoyling Christ and swallowing up his Spouse; robbing the Lord, and ruinating the la­bourer?

What cares the Atheist for honest payment of his tithes, when as he hath despised all true religion? What faithfulnesse may wee find in the Papists touching this point of tenths, since that he distasteth our present reli­gion?

But the Protestant Impropriatour seemeth to surpasse [Page 48] them both in excesse of Church robbery; For he teacheth that a man should not steale, and yet himselfe stealeth, be abhorreth idols, and yet he committeth sacriledge: hee saith a man should avoid adultery, and yet he runneth a whoring after his owne inventions: he maketh his boast of the Law, and yet thorow breaking of the Law hee dishonoureth God, and causeth his Name to be blasphe­med among the Gentiles, Romans 2.

Will a man rob God? yet they have robbed him in his tithes and offerings, and so are cursed with a curse: Malachi. 3.

This was at the siege of Ierusalem, one of Iosephus grie­vous expostulation [...] against Iohn and others of the sediti­ous; if any man should take from thee thy daily food, no doubt, but thou wouldest account him thine enemy: canst thou then hope that God, whom thou hast depri­ved of daily Sacrifice will assist thee?

These Impropria [...]s, which debarre the labouring Ministers of the word, from their liberall maintenance, deale no better with the Lord touching his worship and Service; what favour then can they flatter themselves with to finde at hi [...] hand, without heartie repen­tance?

Time and custome with some colour of authority have taken away the sense of this sinne, and turned the re­morselesse offenders into the brasen faced impudency of Solomons harlot, Proverbs 30. Such is the way of an adul­terous Woman, she eateth and wipeth her mouth, and saith, I have done no wickednesse.

Some serpentine Patrons of these usurpers upon the Clergies patrimonie are content to permit (where they cannot prohibite) a continuation of tithes still to the Ministery▪ per vim exemplarem, by imitation of the Ie­wish state ordered by the Almighty; but not per vim obligativam, by any binding force under the Gospel.

Our divine right to the tithes is already (in astipulati­on [Page 49] to our propounded doctrine) manifoldly made good. But admit we had (as they faine and suggest) no obli­gatory warrant, but onely an exemplary vertue to plead for our interests, yet this seemes enough to shoote such Iulianizers through with their owne shaftes.

For where can the Impropriatours shew so much co­lour to countenance their secrilegious incroachments?

Did ever the Iudiciall Lawes of the Iewes afford them any such exemplary matter, to maintaine their case with? No surely, for Nature, Law, Gospell, Iew and Gentile, Grecian and Barbarian have often given the voyces of their practises and protestations, against all such invaders of the Priests inheritance.

And yet, (tell it not in Gath, neither publish it with­in the wals of Askelon, let not the uncircumcised know of it) there are many persons named Christians, who to mount up themselves into the highest roomes of world­ly Magnificoes, make no conscience to diminish and cast downe the Ministers of the word, into the lowest cen­ter of miserable mendicants.

No small scandall to our Religion is this contumacy a­gainst the divine Injunction, Thou shalt not muzzle the mouth &c.

The Apostle Paul affirmeth Rom. 15. that the strong ought to beare the infirmities of the weake, this is a gene­rall rule concerning all sorts,

But the Impropriatour (whose brow is brasse, whose necke is an iron sinew, and whose heart is as hard as flint) he regardeth it with the least, although it bindeth him with the most. He rampeth like a strong Lion upon the prey of the benefit, but he leaveth the whole burden to oppresse the weake Incumbent.

Wee are told Deuteronomy 22. Thou shalt not see thy brothers asse, or his oxe fall down by the way, and hide thy self from them; thou shalt surely help him to life them up again; yea, be they the beasts of him that hateth thee. Exo. 23

But alas, there are too many Savage beasts in other pla­ces besides Ephesus. 1. Corinthians. 15. Namely cruell and bruitish men (Theophylact and Primasius interpret the words) which practise nothing more then to op­presse downe the painfull Pauls of the Clergy, and to let them lie in all extremity.

We read 1 John 3. Who so hath this worlds good, and seeth his brother need, and shutteth up his [...]ow [...]ls of com­passion from him, how dwelleth the love of GOD in him?

Neverthelesse, whiles these impious Belsha [...]zars may drink and quaffe with their companions in the golden & silver vessels taken out of the house of God Daniel. 5. whiles this mercilesse brood, may with the rich glut­ton, be cloathed in purple and fine linen, and fare sump­tuously every day. Luke. 16.

They have small compassion at the Lazarus of the spoyled Ministery, which want not seldome, the refute, that fall from their rich Tables: yea they have small ro­morse at the Lazarus of many famishing soules; sterved through the accursed meanes of their execrable sacri­ledge.

They have small respect at the grievous consequences of their corrupt example, because upon the opening of this bottomelesse pit, a grosse and dismall smoke ariseth, by reason of which the Sunne and the aire are darkened. Apocalypse. 9. fugêre pudor, verumque, fidesque; in quo­rum subiere locum fraudesque dolique, infidiaeque, et vis, et amor sceleratus habendi: All true devotion and pious af­fection to the Church consumed away; and there pres­sed into their place all manner of covetous circumventi­on and sacrilegious rapine. Thou shalt not muzzle the mouth, &c.

Behold from hence also a swerving world of lesser Church theeves tooke heart afresh to commit manifold spoyle upon the Clergy. They excuse themselves by the [Page 51] Impropriators ravening up totall Benefices, to purloine & invade smaller parcels of tithes and glebes.

Like the Pirate, who justified his robbing of the mea­ner Sea-faring passengers, with a few Gallies; because Alexander the Great, with huge Armies and Navies pil­laged & preyed upon whole Kingdomes and Provinces.

No mervaile then that this Impropriation Monster, meeteth with so bad mention not onely among grave Divines, but also great Lawyers.

The Lord chiefe Iustice Cooke, that late was, observed out of Ecclesiasticall History, how Iulian the Apostata having a purpose wholly to ruine the profession of Chri­stianity, from which himselfe had fouly revolted; used not the sword (as other persecutors did) but tooke a­way the meanes of the Ministery, &c.

This crafty Fox well knew that the depriving them of these, would necessarily draw on the destruction of the other. And thus divelish is the prophane Impropriatours dealing.

He uttereth at last this propheticall sentence, the de­cay of the revenues of the holy Church, will one day bee the subversion of the Service of God, and of his Religion.

Learned Plowden in his Commentaries writeth of this observation long since by our reverend Iudges, how the Mo [...]lies perfidious purloining all the chiefe profits to themselves, from the poore Vicars, ushered in a world of wicked abuses. And this is the prophane Im­propriatours impious case.

He addeth, as the revenue of the Parish Church de­cayed, so likewise did preaching. The Emperour Justi­nian was wont to affirme, that from the beggery of the Ministery, followes the subversion of that holy order, and consequently of true Religion. But herein the notori­ous Impropriators must be appealed as grievously guilty.

These sacred horse-leaches which never are satiated, Prover. 30. they have little regard to the fearefull judge­ment [Page 52] of God, who, at length without repentance and restitution, will verifie upon them Solomans divinely inspired saying; It is a snare to the man who devoureth that which is holy.

The King will question how they came in hither, not having a wedding garment? And bids his servantes bind them hand and foote, and take them away, and cast them into utter darkenesse, there shall be weeping and gnashing of teeth. Matthew. 22. Thou shalt not muzzle the mouth of the oxe that treadeth out the corne.

6. We demonstrate our observation from the reci­tall of sundry incōveniences which are incurred through defect of its due execution; when as the painfull Mini­sters are deprived of their competent maintenance.

1 We set down the decay of true Religion. Doctor Andrews a Prelate of famous memory, discovereth an indissolvable combination between sacred manners, sa­cred meanes, sacred persons, and sacred revenues.

These he accounteth so closely connexed, as the de­vouring of the one is the violation of them all. And whiles the Laitie would swallow the last, they subvert the rest.

It may be granted indeed to come for the most part to passe, that when the portions of the Levites are not given them, they flee every one to his field, Nehemiah 13. A­las, in their absence, where is the teaching Priest? but the wants of him bringeth men to be without the true God, and without Law, 2. Chron. 15:

For Romans 10. How shall they call on him in whom they have not believed? and how shall they beleeve in him of whom they have not heard? and how shall they heare with­out a Preacher? and how shall they preach except they be sent?

And how may we presume that the Lord will vouch­safe to s [...]nd them which bring glad tydings of good things, and preach the Gospell of peace, unlesse men [Page 53] thought their feet more beautifull, and gave them better welcome.

But verily if this indignation happen, then Proverbs 29. There is no vision, then the people must needs perish. For behold, then the days come, saith the Lord God, that I will send a famine into the Land, not a famine of bread, nor a thirst for water, but of hearing the Word of the Lord. And they shall wander from Sea to Sea, and from the North even to the East; they shall run too and fro to seeke the Word of the Lord, and shall not finde it, Amos 8.

Monstrous then is the mischiefe and misery of this in­satiable and direfull voracitie of sacred revenues, so con­sequently of sacred persons, of sacred manners, of sacred means: And in the execrable ravine of them, loe, these mysticall Canibals swallow up also humane creatures souls.

What stony hearted person would not dist [...]ll down showres of teares at such a spirituall destruction? Have all the workers of iniquity no knowledge, who eat up my people as they eat bread, and call not upon the Lord? Ps. 14.

Honour is the nurse of good Arts; Preferment is the promoter of Vertues: a liberall stipend allureth the va­liant Souldiers unto service: good wages attract the greatest labourers best diligence: the richnesse of the prize addeth winged speed unto the runners of a race; the sufficient furniture of the rack & manger doth streng­then the work of the toylsome oxen: the plants of the Sanctuary will not well prosper, without the waters of the Sanctuary supple and refresh them: Ezech 47.

Hezekiah commanded the people that dwelt in Jeru­salem to give the portion of the Priests and the Levites, that they might be incouraged in the Law of the Lord.

Demosthenes told the Athenians how they must not [Page 54] expect to finde such men, who to do them service, would be willing to undo their own selves.

Neither is it to be thought, that men of excellent parts and eminent hopes can be readily wonne unto this di­vine profession (Master Perkins complayneth) whiles the sacred Ministery is so frequently compelled to per­forme a laborious travaile in the shamefull and tedious pathway of beggery, and much contempt over-clow­deth the Clergie.

God in his Law (he further sheweth) took a strict or­der to prevent this mischiefe touching the livings of the Levits. If he had not so ordained, it is like the corruption of men might have driven them to no lesse extremities, then are the Ministers of this age, who now (under the Gospell) be left much unprovided, although deserving to be best rewarded.

He commendeth the children of this world (meaning the Papists) as much wiser in their kinde concerning this point, then the Church of God, which he affirmeth to be a notorious blemish unto the reformed profession, likewise a lamentable eclypse unto the beauty & bright­nesse of Religion.

Lest therfore the number of able Pastors should de­crease apace, and the knowledge of the Gospell among us decay with them as fast: hee doth earnestly wish and admonish both Superiours and Inferiours to be carefull and jealous in their severall places for providing a suffi­cient remedy against this dangerous inconvenience.

For Panormitan well observeth, Ad tennitatem Bene­ficiorum necessariò sequitur ignorantia sacerdotum: An unlearned and disable Ministery is for the most part oc­casioned from the poornesse of Ecclesiasticall Livings.

And Pope Alexander the Third blaming the horrible avarice and abuse of many Impropri [...]ting Monks, addeth this as the cursed fruit of so vile and impious a practice, That in those Regions scarce could there be found any [Page 55] Parochiall Priest, who had even so much as a small porti­on of skill in the liberall Arts. From whence (Pope Cle­ment the Third truly declared) pericula imminent ani­marum, the grievous dangers of humane creatures soul [...] do grow on apace.

I [...] men held in as deer a regard their immortall souls, as they generally do their corruptible bodies, then would they never thus basely grudge unto the Pastors of them a liberall affluence of all necessaries: so that no want of worthy respect, nor of time, nor of means, might dis­courage them from making meet and manifold provision to lead, to feed, to fold to defend their flocks.

But wheras the needfull springs of these due supplyes become dry or diverted, Behold there the very life of the Ministers duty, and the peoples edification langui­sheth.

The sheep will range and scatter up and down at their own pleasures: Sardent quae possunt semper haberi, All their longing is for strange Novelties, with unworthy neglect of their own Pastors, and so through their sides they wound Religion.

The Shepheard (whose living is little better then an Almes) is over-much loden with the study of looking for himself and his family, he cannot care as hee ought, for his Cure. Hereupon his owne pressures and exigences confine the precious liberty of his place into obsequious slavery.

Thus whiles they fear to be thought enemies for tel­ling the truth, they fall by flattery to trade for untrusty friends: they act the fawning Parasites in stead of faith­full Preachers: & not daring to professe themselves honest Freemen of Verona, they appear the servile vassals of Lon­don and Placentia: because composed to praise and please, but not to reprove and pierce.

The sword of the Spirit, which is the Word of God, Ephes. 6. they bear in vain, for they have no courage to [Page 56] cry aloud, not to spare, to lift up their voices like trum­pets, and to shew the people their transgressions, E­say 58.

Necessitie insinuates a safer seeming course, namely, to sooth up their sins, whose benevolence they always need, and whose evill will they are not able to undergo. Thus they proclayme peace, and there was no peace: and one built up a wall, and lo others dawbed it with untempe­red mortar, and sow pillows to all arm-holes, Ezech. 13. to the dishonour of God, to the ruine of Religion, to the destruction of souls.

Hinc prima mali labes: this pestilent mischief sprung from the impious neglect of this precept: Thou shalt not muzzle the mouth, &c.

I alledge two profane derogation from God, first in his honour; Because, when as 2. Cor. 5. We are Ambassadors for Christ, it followeth then according to our Saviours saying, Luke 10. He that heareth you heareth me, and hee that despiseth you, despiseth me, and hee that despiseth me, despiseth him that sent me.

Earthly Princes (in respect of themselves interessed) be never wont to dispense with wrongs and disgraces done their Messengers, but expect in all places their wor­thy entertainment: witnesse David's revenge upon Ha­nun the King of the children of a A [...]on for this abuse: Also for the like offence, the utter subversion of the fa­mous City Corinth by the Romans.

Surely the Almighty Lord must bee imagined much more sensible of contempt and inj [...]ries onered against those whom he sendeth, in regard of his supreme Maje­sty interessed with his delegated servants:

Behold in his speech unto the Prophet [...], What he saith unto all his Ministers: they have not rejected thee, but they have rejected me. He that honoureth the Priest, honoureth God, and he that despiseth the Priest, by little and little falleth to this also, that he will use reproach a­gainst [Page 57] God himself, Saint Chrysostome sheweth.

But how should this requisite honour be duly perfor­med without his meet and appointed Ministers. Again, how should those Ministers of his sufficiently attend their Function without answerable mayntenance? But sacriledge despoyling them of that, doth consequently derogate from God in his honour.

2. It derogateth from God in his rightfull clayme and interest. The earth is the Lords, and the fulnesse therof, the world and they that dwell therin, Psal. 24. Consideret homo quod omnia Dei sunt per quae vivit, sine terra, sine flumina, sine semina: Saint Augustine adviseth man to re­member, that all the means of his life come from God. Yea, he induceth his Majesty thus expostulating this case; Meus est homo quem feci; mea est terra quam colis; mea sunt semina quae spargis: mea animalia quae fatigas: mei sunt imbres & pluviae: & ventorum flamina mea sunt: meus est Solis calor: omnia vivendi aliment a mea, &c.

Mine is the Man whom I have made; mine is the Land which the labourer tilleth; mine are the seeds which the Husband men sow: mine are the beasts which be toyled and wearied in the work: mine are the soaking showres and refreshfull rains: the cherishing windes receive also from me their welcome wings; the comfortable heat of the Sun is mine; I am likewise the Lord of all the Ele­ments wherby thou livest.

Since then God is the supreme owner of all, and from his free bounty flows our totall maintenance, the duty of justice and gratitude bindeth us to render something back for a token of his Soveraignty, and a testimony of our thanks.

Irenaeus writeth, that it was the use of the Church through the World in his time, and received from the Apostles; to offer some things of the blessings that they lived by, as the first-fruits therof to him, who gave these things unto them.

Now qui dignatus est totum dare, decimam à nobis di­guntur repetere, God that vouchsafed to give us the whole, vouchsafeth also to require back again the tenth. This most munificent bestower of all the rest, reserveth only but that part unto himselfe (for that his holy Word proclaymeth to be his inheritance, separate to his service) and a portion out of the other nine parts to relieve and supply the poor.

Whosoever therfore (saith the same Augustine) is de­sirous either to gain unto himself a gracious reward; or to intreat an indulgent remission of his sins; let him con­scionably pay the tenth to the Clergy, and out of the re­sidue parts, let him charitably compassionate the poor.

Oh mankinde (hee further addeth) empty of zealous devotion, but full of perfidious defraudation, since thou canst not but know, that all good things which thou en­joyest are the Lords, what an unthankfull heart then hast thou oh unworthy wretch, to return nothing back again of his own to the giver of all things demanding it? Lo what hee requireth is a due debt and tribute: thou canst not deny it, thou must not diminish it, thou mayst not delay it, Thou shalt not muzzle the mouth, &c.

3. This sacrilegious usurpation of the Ministers main­tenance doth derogate from God in his wisdome: There are many learned persons (and some of their opinion [...] ex­tant in print) although not so resolutely holding tithes to be d [...]e by divine right, yet they conceive no course else so apt and indifferent for the Clergies provision as by the payment of them.

And this is the reason which they alledge herein, be­cause every politike Law is to be supposed the more right and equall, by how much it resembleth and approcheth neerer to the Law of the same kinde, which the Lord hath ordained amongst the Hebrews.

But it i [...] certain that the Law of God among the Israe­lites was for the payment of tithes unto the Ministers [Page 59] which officiated in holy duties, as well in one place of that Countrey as in another: and therefore the conti­nuance of them still to the same purpose seemeth very requisite.

Moreover, it is a common maxime, Vetus lex nulla an­tiquanda est, quae neque imbecillis sit, neque inutilis; no old Law is to be abrogated, which neither is too weak nor unprofitable.

When as therfore no want of worth, no waste of strength, no wane of utility can be discovered in this di­vinely enacted Statute touching tithes for the Mini­sters.

For Gualteron Matthew 23, saith, Qu [...] justior ratio exc [...]gitari potest alendi [...]istros, quà [...] ut ex decimis is vi­vant? What juster course can be devised? what better reason may be imagined for the Clergies maintenance, then to receive the meanes hereof by the payment of tithes?

Surely then it favoureth of no good discretion nor conscience in man (as if he presumed himself wiser than his Maker) to disanull this Law. Thou shalt not muzzle the mouth, &c.

3. I urge that the withholding competent mainte­nance from the labouring Ministers is contrary unto le­gall right in sundry respect.

Doctor Rives observeth that both the ancient grants of Appropriations, and the formes of confirming them from Rome run in this manner; saving the sustentation of the Vicar, and the right of the Bishop; reserving to us and our successors free power, when as it behoveth, of supplying and augmenting the Vicars portion, out of the tithes, &c. for his better undergoing the burthen of his Cure, and charges payable therout,

Yea, he inferreth [...]t of Ludavicus Romanus, that the Solution of procurations was pro modo facultatum Eccle­siae, as the Church hath ability to spare them. For thus is [Page 60] the minde and words of the Law saith Hostiensis, ut Ec­clesia ultra posse non gravetur, the visitor must beare his owne charges, rather then bee grievous unto the Church.

Moreover how the Lawes of the Land consent here­with in favour of the distressed Vicar, he alledgeth some Statutes in the reigne of Edward the third, Richard the second, and Henry the fourth, that the Diocesan of the place, in the concession of any Appropriation should dis­creetly and piously ordaine a yeerely summe of money for reliefe of the poore, and the Vicar to be well and suf­ficiently endowed.

At length he professeth, that he could never know of any Statute made since the Abbey-dissolution either a­brogative or derogatory, to the Common Lawes in this case.

And when as those monasticall houses, &c. were put downe, the King and his heires for ever were by the sta­tute to hold them, in the same ample manner as the Ab­bot then had in the right of his place: And saving to all persons, Bodies politique and their Successours, all such right, claime, title, interest, possession, rent-charges, An­nuities, Leases, Farmes, Offices, Fees, Portions, Pen­sions, &c.

These words seeme of much efficacy and extent. I in­ferre from them; a Vicar had at the time of dissolution, right, claime, and interest to so much of the Appropri­ate Rectory as was requisite for his congruous, and com­petent maintenance: this right is therefore still reserved to him and his Successours.

Had the Monasteries continued, this action had beene good against them: and that they well knew, and there­upon sought to fortifie themselves against it, by the In­cumbents oath, bond, and by purchase of the Popes pri­viledge.

So now they being dissolved, the action holds still good [Page 61] against the Impropriatours succeeding in the Abbots place.

The Diocesan likewise at that season, had a right of power, and Iurisdiction in himselfe, whensoever the Ab­bot presented a Clerke unto him for institution, not to admit him without a convenient portion, assigned for his maintenance. Which if the Abbot performed not within the time limited, then had the Bishop right in himselfe to collate the Vicaridge, and to make a fit al­lowance at his discretion, out of the sequestred fruits and profits of the Appropriation.

And in case of relectancy and disobedience, the Di­ocesan, might compell the Abbot by Ecclesiasticall cen­sure, & if he stood refractory, there followed imprison­ment by the secular power, without-baile or mainprize, untill the order were obeyed.

And if hee presented not at all, the Bishop then had that right devolved unto him as in case of lapse. There­fore this right remaineth safe unto the Diocesans still a­gainst the Impropriatours: And they indeed, as with no good conscience, so against just law incroach, and usurpe upon all these rights. Moreover, it savoureth of a dispo­sition both unequall, and unmercifull in these Impropri­atours, to oppose a new augmentation of Vicaridge en­dowments; because (besides so many damnable custo­mers defalcations) the rates of all things are now in­haunsed unto higher prices: in which respect, day la­bourers are allowed by Law to raise their wages: Fur­ther, although King Henry the eight dissolved the Mo­nasteries, yet hee continued that Religion still, that brought the Vicars (beyond their portion) a great part of their maintenance, in oblations, altarages, confession, profits, Masse-moneys, and such like Fees.

Seeing therefore that now a pious reformation, hath put these out of date and use, just reason and equity re­quire a supply, and recompence to the Vicars in lieu of them.

Finally, since tithes were given in consideration of preaching the word, and ministring the Sacraments, un­to the payers of them: Beneficium non debetur nisi prop­ter officium, spirituall benefices & spirituall offices should be relatives.

What Iustice then appeareth, for the people to be dri­ven for to pay unto the Impropriatours, the tenth which never doe Minister unto them, in the sacred exercises of the Service of God; And those, of that divine function which performe these parts towards them, are put off with so poore and base a parcell; as that learned and pi­ous Civilian Docter Rives hath in regard thereof, this written wish;

Woe unto him that coveteth an evill covetousnesse to his house, that hee may set his nest on high: he hath con­sulted shame to his house, and sinned against his soule. For the stone shall cry out of the wall, and the beame out of the timber shall answere it. Habakkuk. 2.

Let the perverse usurpers of tithes, glebes, &c. please their fancies and prevaricate with others, under a miss [...] ­terme of their turning into Chattels and Lay-fees. If they had quite lost (through their forced alienation) the quality and nature of Church duties and goods, why were the prophane intruders upon them faine to be ena­bled by favour of a Statute in the three and thirtieth of Henry the eight, to sue for them in Ecclesiasticall Courts, and not have recovered them at the Common Law?

Surely then they cease not their continuall cries against the unrighteous detainers of them, with the stone in the wall, with the beame out of the rafter, and with the hedge unto the field; this is not our place, let us returne, &c. Thou shalt not muzzle the mouth, &c.

[Page 63]4. I object further, this prophane defrauding of the Ministers in their maintenance, appeareth wilfully to shut the eyes against the light of naturall reason, which shineth forth with the luster of this conclusion, that the workeman ought in equity to have his wages, and the labourers deserve to receive their reward.

This seemeth a character so deeply ingraven in com­mon reason, as although the direfull hands of impious sacriledge, be shamefully audacious to incroach upon the substance of the tithes, &c. yet are they not sufficiently able to extinguish the stampes of it's truth.

Namely, that the excellency of the Clergies labour (being in quality and industry, in place and paines su­pereminent above others must needs aptly challenge the most worthy stipend and best remuneration.

To this purpose the Lord Archbishop Sandes, affir­meth that there is no state (though of that heigth, as feare, honour, obedience and tribute is due to it) which may more rightly challenge a competent and sufficient living, then the Ministers of the word of God.

Wherfore those which repine at the reasonable maintenance of them, they seeme to have put out the ve­ry light of nature in themselves.

5 Because this hinderance and detraction of the spiri­tuall Pastours portion is very averse, and degenerate from the conceit and course of venerable Antiquity.

For decimae erant ante legem sub consilio; in lege sub praecepto, post legem in libertate Spiritus, the payment of tenthe, before the Law seemed to subsist under counsell, and in the time thereof they stood firme by precept, and when as that was once expired, still they are good in the Evangelicall liberty of the Spirit.

As in the season of the old Law, the affection of the faithfull people unto the Temple and Service there spared no expences: yea, some of the chiefest Princes of the Gentiles, Cyrus, Artaxerxes, Darius, Alexander Mag­nus. [Page 64] Ptolomeus Philadelphus, Antiochus Epiphanes, &c. shewed themselves in this sort exceedingly bounteous.

So since the birth of our Saviour Christ, the pious mu­nificence of Emperours, Kings, &c. also the jealous de­votion of Christian people ran in the current of conti­nuall addition to the Churches patrimony, but not in substraction from her propriety.

The Clergy held their Lands free from Taxes and Im­positions, their chidren held their Inheritance with like freedome in honour of their Fathers Priest-hood.

But now a long time, since hellish iniquity hath a­bounded, the holy love of the most part of our Christian World is waxed cold: the dolefull tune of the desolate Churches Song is thus sad and lamentable, Isaiah 24. My leannesse, my leannesse, we unto me: the treacherous dealers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously.

King James of excellent memory imployed in some places of his Realmes, pious wisdome and power for a relief of our Sions shamefull distresse. Hee gave more­over many thousand Acres of good ground to the Irish Churches, an illustrious monument of his religious libe­rality.

Our now most gracious King (God be thanked) fol­loweth the devout foot-steps of his happy Father in pa­ternall protection and favour of his Clergy. His Majesties Sovereigne power and sanctified disposition is able and willing with the precious balme of heavenly justice, to cure this otherwise unrecoverable and inveterate ulcer, and to compell the due practice of this divine precept: Thou shalt not muzzle the month, &c.

6. I alledge when the maintenance of the Ministers lyeth at such a low ebbe, it usually occasioneth Schisme in the Church, and Faction of the State; especially (as for the most part commeth to passe) where poore beneficed Pa­rishes are most populous.

Amongst sundry wise and learned persons sacriledge hath been concluded the prophane mother of these de­formed daughters.

It is no lesse lamentable then shameful to consider some Clergy men (through defect of a legall provision) being stung with the smart of want, and put to extremity, they are forc'd to submit their necks unto a slavish yoke of ser­vile dependance, and base engagement unto their weal­thier people, who are able to succour and support them.

They are bound to the base peace of obsequious flatte­ry by the cruell chaine of intolerable necessitie: so they dare not but quietly digest, whatsoever these in ord [...]nate­ly do, either in conversation of life, or by confusion at Church, either in the rudenesse of their works, or by the irregularity of their worship.

Neither durst they refuse to stand as they set them for single Cyphers, and suffer them patiently to number their summes (at their own pleasures) with the figures of such idolized Ministers as they most fancy, whether Paul or Apollo, or Cephas: yea, I wish there wanted cause sometimes to adde, be he Martin Mar-prelate, or Julian, or Iudas, or Satan transforming himselfe into an Angell of light, they may scarce murmure at his prefer­ment.

Moreover, whiles the Clergy remayneth miserably oppressed with poverty (which contempt of their per­sons, and neglect of their Ministery usually accompany) so long doth that necessity of theirs, being of an active nature, seeme to call in many of them a continuall scruti­ny of devises and shifts for the succour and reliefe of it selfe.

And because those courses which swimme against the common stream of government, and neverthelesse carry an externall countenance of piety and sincerity, have e­ver appeared most prevalent for the promotion of sinister [Page 66] designes: they palliate their subtile practice under this specious habit.

Thus they declaim against the corruption of the times, and bitterly inveigh against the Ceremonies and Polity of the Church.

It is their usuall property to speak evill of those which are in Authority: chiefly they draw out the sharp sword of Schismaticall censure against Ecclesiasticall Supe­riours.

The drift of their whole doctrine concerning them soundeth always with this Anabaptisticall accent, down with them to the ground.

They never preach against Church-robbery, nor presse in any Sermon the true payment of tithes. But for their own peculiar interests (without any due distinguishment of different seasons) they perswade this Paradoxe, how when the Church is poorest, she is purest.

And wheras the ancient Fathers determined out of the sacred Scriptures, that God is to be worshipped with some liberall return of his own bounty. And how hee must be thankfully acknowledged for the munificent Lord and Donor of all blessings, by a devout and free-hearted reflux, and rendring back again a meet and suffi­cient portion of the good things and benefits given us, to his honour and service.

Such sentences they insimulate to savour of Popish su­perstition, and whiles they are sure God hath no necessi­ty, they are as secure to do him no dutie: condemning for an errour in opinion to offer unto him, but commend­ing as a mayn ingredient of Reformation to take away from his Church.

Thus having by these plausible insinuations skrewed themselves into a world of the peoples affections, unto whom nothing for the most part, is wont to be more gratefull and pleasing, then liberty of censure, matter of [Page 67] innovation, disorder, singularity, and Religion at their owne price (which is next cost nothing) lo, They get private gains out of the publike losses: & having brought conformable Ministers out of a good conceit into an e­vill estimation with their Parishes, they climbe up by their breaches, and supply themselves with benevolences arising out of the others ruines.

These crooked practices have already had their dange­rous consequences: the world hath seldome been with­out many bleeding witnesses hereof. Germany in parti­cular may bewayle not onely her slain thousands with Saul, nor ten thousands with David, but her hundred thousands.

For Schisme is not accustomed to stay long confined in the Church, but shee is likewise wont to disseminate Faction in the State.

Archbishop Sands (of excellent memory for the cause of the Gospel) preached at Pauls Crosse, that by reason of the want of worthy wages unto these workmen for salvation, this mischief spreadeth wider, and regardeth as little the Throne of David, as the Chaire of Moses, the Scepter as the Book, the Prince as the Prophet, the Civill as the Ecclesiasticall State.

Thus as unity and peace between the Soveraigne and the Subjects, and withall the people mutually among themselves, comprehends the true and proper glory of earthly Kingdomes, typically figuring the celestiall unity in blessednesse and eminency of the Triumphant Church of God.

So Schisme and Division of any people into variety of opinions and affections, is the bane and subversion of a Church and Nation, resembling the confusions and per­turbations of Satans infernall Regiment.

But these will never be totally suppressed, nor can there want wicked instruments to incourage the Subjects for [Page 68] to run a course of contrariety and opposition to the laws and personall practice of the Prince himselfe, in matters conversant about the exercise of Religion.

Neither shall we be free from the hazard of perillous Faction in our State by occasion hereof, untill the esta­blishment of a proportionable mayntenance for the spi­rituall Pastors doth arme and animate them by example and doctrine to teach and practice (without pusillani­mous dread or dependance upon any man (religious and loyall obedience; the giving to God the things which are Gods, and unto Caesar the things which are Caesars: the feare of the Lord, and the honour of the King. Thou shalt not muzzle the mouth, &c.

7. I alledge the divine curses against bad and dishonest tithing; therfore still rather where a requisite supply and provision for the sufficient mayntenance of spirituall Pa­stors is wanting.

It is manifest, Malac. 3. that as upon the performance of this duty, a marvellous prosperity of the severall fruits of the ground, a gracious opening of the windows of Heaven, and the pouring down plentifull showres of blessings are promised: So for the neglect and contempt of this notable present, consider in the same Chapter most grievous maledictions threatned.

Our Elders (Saint Augustine expresseth) had a happy abundance of all good things, because they were faith­full in the paying to God his tenths, and unto Caesar his Tribute. But since that devotion of tithing waxed cold, sacrilegious persons have by their covetousnesse in that kinde, defrauded themselves of a double blessing; name­ly of the promises of this life, and of the life to come.

Other exactions arise to punish their execrable ava­rice: what is stoln from the Church cannot be preserved in the chest, what is grudged towards the Sanctuary is urged into the treasury: when men murmure to give [Page 69] the tenth they are made to forego the totall.

Dabis impio militi quod non vis dare Sacerdoti, whiles men deprive the carefull Ministers, they become a spoyle to the cruell souldiers. The Lord is always ready and li­berall to blesse, but the wicked perversnesse of man op­poseth wretched impediments to hinder it: for he would have God bestow all things upon him, and yet hee will offer nothing againe unto this bountifull owner of all things.

Quid faceres, si novem partibus sibi sumptis tibi decimam reliquisset? What couldest thou doe, if hee took all the nine parts to himselfe, and left the tenth onely unto thee?

Thus indeed he not seldome dealeth when as he with­holdeth his former and latter raine, to wither and waste away thy wished harvest with a wofull drought: or when hee smiteth thy fruits with unseasonable stormes of hayle: or blasteth them with extremitie of untimely Frosts.

And so thou grievously failest of thy covetous and greedy computation, the nine parts being taken away from thee, because thou refusedst to pay the tenth which the Lord required.

For this is his most righteous course to turn them un­to the tenth, which will not offer to him the tenth: to punish them with want, which famish those which worke.

Witnesse either the proper experience of offending persons, or else the events of their posterities, Thou shalt not muzzle the mouth of the Oxe that treadeth out the corn.

The use of the whole premises is to admonish all sorts of Christians to practise the doctrine of my text: to tithe and conferre towards their Ministers mayntenance, ac­cording to the rules of holy Writ, within the compasse [Page 70] of their severall vocations.

Private persons must apply themselves unto Christian patience: they properly have no warrantable power to redresse and alter publike inconveniences.

Neverthelesse they must not omit the duty of diligent, and zealous praier unto God, who is able and willing to helpe and succour. They must appeare likewise cheare­full and forward in any legall course, to procure a reme­dy against these sacrilegious incroachments and usur­p [...]tions.

They ought faithfully herein to ayd and further their Ministers by liberall contribution, and all other justifia­ble assistances, they (poor men for the most part) are least able to undergoe expences: And as the nature of their Calling affordeth commonly small leysure, so concer­ning temporall affaires they have but litle skill and expe­rience.

Oh how liberally doe the wise children of this world in their generations, fee their Lawyers in matters apper­taining to their outward estates; yea not seldome in strifes and co [...]tentions, which come from the evill lusts that warre in their members.

Moreover if a sickenesse seizeth on their bodies, they spare neither horses, nor Caroches, nor peeces, no travail nor cost for a Physitian.

Is it possible then that such a multitude of them will shew their selves so base and blockish, as to grudge and repine almost at every penny that they part with, to the heavenly Physitians of their souls? when as notwith­standing the certainty is, that upon the health and happi­nesse of the soule, all the good promises, all true welfare of body and estate depend.

Let none then miserably pinth and spare in cases of this binde, which indeed be Gods cause, and wherein the prosperity of their soules, their bodies, their posterities [Page 71] be very deeply interessed.

Personages of Superior place and ability, as they have the best meanes, so in no wise may they slacke behind in cheerefull imployment of them, in every loyall and law­full occasion, to releeve and right our holy and venera­ble mother the Church. They will finde at length, no­thing to bee more noble, pious, nor remunera­ble.

Finally, I beseech all sortes, touching the reverend Clergies maintenance, to take into serious considerati­on, that the God of equity hath in hi [...] divine wisedome, and goodnesse built his ordinance hereof, upon a faire foundation of equality in all points, and for all per­sons.

We cannot stray if we swerve not from it: wee shall not goe wrong, if we regard this rectitude, and erre not through the crookednesse of our owne inventions.

The goods peradventure, of halfe the Christian world consist neither in Pasture nor Tillage, neither in corn, nor pulse, nor cattle, nor Fruits. A prophane madnesse it is to imagine such a manifold number, [...]po [...]lous multitude to be free, & exempted from this manner of sacred payment.

As if they acknowledged no supreme Head, of whom to hold their riches and substance in Chief; nor yet con­sidered, how they had their soules under the cu [...]e of his Highnesse Deputi [...].

Behold then both p [...]e [...]iall and personall tithers, must yearely be yeelded to supply the Lords Service, with the Ministery thereunto, and to satisfie all folks with a course of indifferency.

Now although the Clergy ought to endeavour care­fully, not to be overcome with evill, but to overcome e­vill with goodnesse. And (as Saint Cyprian chargeth) the Priests receiving the tithes of the increase, &c. ought not sluggishly to retire from the Al [...], s [...]d n [...]cte dieque [Page 72] spiritualibus inservire, but night and day to attend upon spirituall things; and that under extreme penalties speci­fied in the holy Scriptures.

For (to remember us of our duty, and to cut the combe of Church robbery) Panormitan witnesseth, Iustitutio Benefici [...]rum fundamentum suscepit finaliter propter cul­tum divinum, implicantem divinorum ministerium deser­vientium in divinis eo loco ubi instituuntur, the finall end of the institution and foundation of Ecclesiasticall Bene­fices hath beene for the divine worship, and the Mini­stery that serve therein, in those places, whereas Church-livings are ordained.

Yet dreame not, that the unworthinesse of the Pasto­rall Incumbent, will discharge the Laytie from these du­ties; for if this reason were currant, it must in like man­ner runne upon all other rankes in their kinde, and so raise a ruinous confusion upon all degrees.

Remember therefore the case is not onely mans, but Gods especially. Marke how this eternall well-spring of mercy, and goodnesse demandeth backe againe an honest returne of this litle portion; and that (without question) not to benefit himselfe, but to do us the more good, saith Augustin.

Oh homines stulti, quid mali imperat Deus, ut non mere­atur andiri? Oh foolish men insensible of your owne profits, what hurt doth the Lord command, that you hold him not worthy the hearing?

That litle which he asketh, he allotteth to the Mini­sters of his Word and Sacraments unto us. Now since these actions and agents bee not of mans invention or pleasure to constitute, but of his owne Divine appoint­ment and choise; why should we then make any doubt or scruple, but that his glorious Majestie will likewise have meanes and revenues, tithes, and offerings of his owne reserved to himselfe, for to sustaine these holy du­ties, [Page 73] and sacred Officers.

Have a care then every Christian person, (according to thy estate and calling) to discharge thy conscience in paying thy tithes faithfully. Which Saint Ambrose termeth neither lesse nor worse, out of thy Corne, thy Wine, thy Oyle, thy Fruites, thy Cattell, thy Garden, thy Trafficke, thy Hunting, &c.

Quicunque recognoverit in se quod fideliter non dederit decimas emendet quod minus fecit.

Whosoever can call to minde that he hath failed in any particular, he is bound in conscience to amend, and to his power for to make restitution.

Delay not, pay speedily, Exodus 22. Grudge not, mur­murre not, Deuteronomy 26. Doe it with gladnesse: Ec­clesiasticus 35. Be a cheerfull giver, 2 Corinth. 9.

Pretend no sacrilegious customes for thy excuse: the Popes themselves allowed this for a Principle, Revocatur privilegium, si ex post facto incipit enormiter esse nocivum, An abrogation of their own priviledges when they grew to be very grievo [...]s and hurtfull.

A wrongfull possession cannot be warranted by any prescription of time. What is not right at first becom­meth still more crooked by continuance. Custome a­gainst the Divine and Naturall Law is no better then corruption.

Consuetudo non praestabit ubi per jus expressum repro­batur: it ought to be of no validity, wheras it affron­teth equity and piety.

I will not say in the words of a learned Civilian, All have robbed, and therfore all are bound to make restitu­tion; but it behoveth every person to put the hallowed things out of his house, Deut. 26. to usurpe nothing to the offence of his conscience, to the hinderance of Reli­gion: in no wise to diminish but rather to augment the Ministers mayntenance, remembring evermore this di­divine precept, Thou shalt muzzle the mouth of the Oxe that treadeth out the Corn.

Soli Deo, Laus & Gloria.

AMEN.