The two-folde tribute or two speciall duties commanded by our Lord and Sauiour Iesus Christ to be rendred: the first of subiects to their Cæsar, the second of Christians to their God: for the better furtherance of the one in his regall dignitie, and of the other in his Eulangelicall ministerie. Explaned in two sermons and now published. Anno. 1613. By Richard Eburne Eburne, Richard. This text is an enriched version of the TCP digital transcription B12557 of text S113959 in the English Short Title CatalogTextual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 273 KB of XML-encoded text transcribed from 53 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 B12557 STC 7474 ESTC S113959 99849187 99849187 14325 2264192574

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 Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. B12557) Transcribed from: (Early English Books Online ; image set 14325) Images scanned from microfilm: (Early English books, 1475-1640 ; 781:17, 781:18) The two-folde tribute or two speciall duties commanded by our Lord and Sauiour Iesus Christ to be rendred: the first of subiects to their Cæsar, the second of Christians to their God: for the better furtherance of the one in his regall dignitie, and of the other in his Eulangelicall ministerie. Explaned in two sermons and now published. Anno. 1613. By Richard Eburne Eburne, Richard. [4], 27, [11], 59, [1] p. Printed by Felix Kyngston for William Welby, London : 1613. In 2 parts. The second part "A sermon preached at Hengstridg [sic] in the countie of Somerset, the 16. of August" has separate dated title page and separate pagination; register is continuous. The second part formerly STC 7473. Second part identified as STC 7473 on UMI microfilm reel 781. Signatures: A-N⁴. Imperfect; Page 14 of the Cambridge University Library copy is mutilated. Reproductions of the originals in the British Library and the Cambridge University Library. Appears at reel 781, position 17 (pt. 2 only, Cambridge University Library copy) and at position 18 (pts. 1 and 2, British Library copy). eng Sermons, English -- 17th century. eebo The two-folde tribute or two speciall duties commanded by our Lord and Sauiour Iesus Christ to be rendred: the first of subiects to their Caesar, the n/a 1613 106 48339 45 0 0 0 0 0 9.31 B The rate of 9.31 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2013-09 Assigned for keying and markup 2013-10 Keyed and coded from ProQuest page images 2013-11 Sampled and proofread 2013-11 Text and markup reviewed and edited 2014-03 Batch review (QC) and XML conversion

THE TWO-FOLDE TRIBVTE OR TWO SPECIALL DVTIES COMMANDED BY OVR Lord and Sauiour IESVS CHRIST to be rendred : The first of Subiects to their Caesar , the second of Christians to their God : for the better furtherance of the one in his Regall Dignitie , and of the other in his Euangelicall Ministerie .

EXPLANED IN TWO SERmons and now published .

Anno. 1613.

By RICHARD EBVRNE .

1. PETER . 2. 17.

Feare God : Honour the King .

London Printed by Felix Kyngston for William Welby . 1613.

TO THE RIGHT REVEREND AND WORTHILY HONOVRED Father in God , IAMES by Diuine proui prouidence Lord Bishop of BATH and WELLES , in Christ Iesus our Lord all Health and Happinesse .

A Twofold necessity ( Honourable and my very good Lord ) inforceth me to offer to the commmon view this my Twofold Tribute . The one is the desire I haue of the publike good of that Church and Country wherein I haue hither to had my being and biding : the other is the Deuoire I beare to the priuate good of such as haue sometimes desired , and somewhile expected , that I should farther both gratifie and satisfie them with some thing of that Argument , wherein I haue formerly and somewhat plentifully laboured .

To the which scope forsomuch as the latter , but the greater part of this my little ( but laborious worke ) doth wholly tend , both hauing one Author , and one Argument , & this being but as an Accession to the first building , and a new Supplie to an old Charge , I haue much desired that both might haue but one Patrone : assured that passing vnder your Lordships honourable name , as the other hath beene , so this will be shielded from the iniurie and the enuie both of the couetous and contentious : and vouchsafed with men of godly knowledge and sound Iudgement the better acceptation , and with men of good place and great authoritie , the grauer consideration . Which fauour that your Lordship will , of your great Loue to learning , and good liking to all such indeuours , as tend to the glory of God and benefit of his Church , the Honour of the Kings most excellent Maiesty and bettering of his subiects , easily vouchsafe mee nothing doubting at all : commending these my second labours also ; to your Lordships protection , and your good Lordship to the protection of the Lord of Heauen and earth , I doe humbly rest ,

Your Lordships in the worke of the Lord and seruice of his Church euer to be commanded RICHARD EBVRNE .
THE FIRST SERMON . MATH. 22. 21. Giue therefore to Caesar , the things which are Caesars : and giue vnto God , those things which are Gods .

WHEREFORE at this present ( welbeloued in the Lord ) I take in hand this text , you wil easily conceiue I suppose , if you cal to mind The 5. of August that this day is the Annuall Commemoration of our Soueraignes deliuerance from the hands of his enemies : who hauing long since , viz. in . An. D. 1600 , in Scotland Anno. 1600. on this day the fifth of August , by Gods mercy , and that with great difficulty escaped the vile trecheries and bloudy villanies of the Gowries intended & attempted against him , hath made it an ordinance in all his Dominions , See the discourse thereof printed . An. 1603. by V. D. Booke of prayers and thanksgiuing for the 5. of August . Psal. 144 ●0 . that during his life on that day , for that benefit speciall and publique Thanksgiuing be rendred to God his shield , and protector , which so gratiously and miraculously saued his annointed , and deliuered him from the power and perill of the sword . Thereunto to stirre vp our ready hearts , and incite our willing affections and dutifull dispositions the more , I haue made choice of this Text which speaketh of that dutie , which wee as subiects and Christian subiects owe to our Soueraigne and most Christian Soueraigne .

In handling whereof looke not beloued , that I should tye my selfe ouerstrictly to the words of my Text , which inferre in generall tearmes A double dutie , one to God , another to the Prince . My purpose is rather for this time , deferring wholly the former , and omitting no small part of the latter , to insist ( by Gods assistance ) only vpon these two points . First to shew you in part what these things The parts of this sermon . are , which properly are Caesars , that is , what that duty is , which to Caesar wee must yeeld : then secondly , to deliuer you some special reasons & motiues , why we should so do .

To beginne withall , I must entreat you to preconceiue Who is vnderstood by the name , Caesar . Ioseph . Antiqu. iudaic . lib. 8. capit . 2. Abulens . in Matth. 22. quaest. 90. thus much of the sense of the word Caesar , that as the Kings of Aegypt in ancient time , were alwaies called Pharaohs , and of Philistia , Abimelech : so the Romane Emperours were euer called Caesars : vnder which as a generall title befitting mighty Princes , any Prince in our text , is , or may be vnderstood : and , that in particular , wee by that name , may specially vnderstand our gratious Soueraigne . Who neither as the Rhagusians to the Turke , paying pension to any : nor as Bologna from the Pope , expecting protection from any : nor as the Knights of Malta and of the Castilian , holding in see and fealty of any : nor as the Dukes of Venice to the Colledges of seuen and ten , and to the signiority of Gentlemen ( God and his owne conscience excepted ) beeing countable to any : but beeing for right , a king ; for dignity , an absolute Soueraigne ; and for largenes and variety of dominions imperiall ; truly meriteth the title of Caesar . And therfore whatsoeuer I shall in generall tearms deliuer , as the duty of subiects towards their Prince , my desire is , that you wil so conceiue mee , and so apply it , as speaking of our owne dutie , vnto our most high and mighty Prince Iames , who is By the grace of God , of great Brittaine , Fraunce and Ireland King , Defendor of the Faith , and next vnder God within his Maiesties Dominions , ouer all persons and estates , in all causes as well ecclesiastical as temporall Constit . eccles. Canon . 1. & . 36. ( all forraine power , title , and iurisdiction beeing vtterly excluded and wholly cut off ) supreme Gouernour .

This premissed for clearing of the Text , I come now forthwith to my first point proposed , which is to note vnto you , according to our text which saith Reddite , giue to Caesar , in part what is that duetie , and what bee those things which must be yeelded and giuen to Caesar .

And to this purpose I say , That as there were sixe steps 6. Branches of Allegiance . 2. Chron. 9. 18. to the throne of Salomon , so there be 6. parts of this dutie , 6. seuerall payments of this Tribute to Caesar , that is , 1. Feare , 2. Honour , 3. Obedience , 4. Tribute , 5. Defence , and 6. Praier : and as about the King himselfe sixe things may bee obserued , namely , 1. The sword carryed before Rom. 13. 4. Psalm. 21. 3. & 45. 6. 2. Chron. 9. 17. 1. King . 2. 15. him ; 2. The Crowne of pure gold vpon his head , 3. The Scepter of righteousnesse in his hand , 4. The throne of royall Maiesty vnder him ; 5. His Person vpon it ; and with these and aboue all these 6. The Lord God of Heauen , who hath thus exalted him : so by these 6. things wee may bee put in minde of these 6. seuerall payments of this Tribute , the sundry parts of our sixe-fold duty vnto him . For The sword exacteth feare ; the Crowne importeth honour , the Scepter requireth Obedience ; the Throne expecteth Tribute ; the Person deserueth defence ; and the Lord commaundeth Praier . Each of which that we may yet better conceiue ; of each a little : as God me shall assist , and time permit .

1. Feare is to be giuen to Caesar . It is the duety of subiects 1. Feare . to feare their King , so teacheth Humanity , so teacheth Diuinitie . For humanity , Periander saith ; Feare Periander . Prou. 24. 21. Princes : for Diuinity , Salomon saith , Feare the Lorde and the King . Prou. 24. If I be a master , doth God say , where Mal. 1. 6. is my feare ? If I be a master , may the King say , where is my feare ? Bee ye afraid of the sword , saith Iob cap. 19. for the Iob. 19. 29. sword will be auenged of wickednesse . And why ? for , saith S. Paul , Rom. 13. Hee into whose hand it is committed by Roman. 13. 4. God , beareth not the sword for nought . It is not put into his Roman. 13. 4. hand onely for a shew . No , but he is the minister of God to take vengeance on him that doth euill . According wherunto Prou. 16. 14. it is that Salomon faith , The wrath of the King is as messengers of death , Pro. 16. And again , The kings wrath is like the roaring & 19. 12. of a Lion . Worthy the noting to this purpose is the speech which the second of those squires of the body made before Darius and his nobles , wherein discoursing of the 1. Esdr 4. 2. power of a King , and the cause why he ought to be feared , he saith : Though men rule by land and Sea , and ouer all things The power of a King . in them , yet is the King greater , for he ruleth all things , and is Lord of them . If he bid them make war one against another , they doe it . If he send them against the enemy they goe , and breake downe mountaines and walls , and towers . They kill and are killed , and do not passe the Commandement of the King . If hee bid kill , they kill : if he say spare , they spare . If he bid smite , they smite : if he bid make desolate , they make desolate . If hee bid build , they build : if he bid cut off , they cut off . &c. Feare wee therefore the sword , the powerfull sword of Caesar . A good The good effects of loyall feare . subiect feareth blame as much as paine , reproach as much as torment ; and dishonour as much as death . This feare carrieth one eye of the subiect vpon the Princes sword , that hee neuer prouoke it : the other eye vpon the offense , that hee neuer commit it . This feare as the best porter at the Princes gate , keepeth traytors out of the Kings court , and trechery out of the subiects heart . This feare , as ballast preserueth the ship from being ouerblowne of the winde , keepeth the soule of the subiect that it be not ouerthrown by others flatterie , or her owne presumption . This feare , as a bridle , curbs vs from all disobedience : and as a naile fastned by the Masters of the assembly , fixeth vs firme in our dueties . This feare therefore let vs giue to Caesar , for to Caesar we owe it .

2. Vnto Feare Honour is to bee adioyned . And seeing 2. Honour . as among earthly creatures man is most eminent : as among the elements , fire is most excellent : and as among the celestial lights , the sunne is most splendent , so Caesar among the sonnes of men is most orient ; who will not ( since honour is , as the Philosopher saith , a testimony of excellencie ) Aristotle . giue honour to Caesar , least he beare false witnesse , not against his neighbour , nor against Caesar , but against God who hath exalted Caesar , and brought him to Honour ? least he seeme to degenerate from nature , which in all honoureth the more excellent ? least he breake the Canon of the Apostle , Rom. 13. Giue honour to whom ye owe honour : Rom. 13. 7. Least he transgresse Gods expresse Commandement that saith Exod. 20. Honour thy Father : by which note & name , Exod. 20. 12. the King of the land , because he is Pater Patriae , i. Father of the whole countrey , is specially signified ? least as Ieremie of some Lament. 4. They reuerenced not the face of the Lamen. 4. 16. Priest , so some complaine of him , Hee reuerenceth not the face of the Prince ; the greater crime of the two . For , the Priest was a figure of Christ , the King is a figure of God . If Nebuchad . King of Babel setting vp a dead Image , could Dan. 3. 1. so preuaile with his vngodly subiects , that at the sound of his musicall instruments , they did fall down to it , and gaue it such honour as God condemneth : shall not Iehouah the King of Heauen , setting vp not a dead , but ( as Menander Menander . calleth a King ) his liuing image , preuaile with all his godly subiects , at the sweet harmony of the sacred Scripture sounding out of S. Peters mouth as a principall Herauld , Regem honorate , Honour the King , to giue him that Honor , 1. Pet. 2. 17. which he hath commanded : The Philosopher compareth the King to a Father , to a Physition , to a Pylot , and to a pastour : the causes are apparant . And doth not God in holy Scripture giue him in manner the same titles ? yea , and almost all the titles of honour in heauen and earth ? And why ? but to teach vs , that as the sonne honoureth his Father , the sicke his Physition , as the mariners regard their . Pilot , the flock their shepheard , so and much more should subiects honour their Caesar , & people regard their prince . God and men hauing so honoured Caesar , let all our people honour him . Let Hester not presume into the presence of Hest. 5. 1. 2. the great Ahashuerosh till he hold out the golden Scepter . Let Ioab , though the Generall of the Armye , giue Dauid 2. Sam. 12. 27. the honour of the victory . Let euen Nathan the Prophet , and Sadoc the high Priest make obeisance before my Lord 1. King . 1. 23. the King , with their face to the ground . In a word as Ioachim et . ver. 39. 40. the High Priest , and the ancients of the children of Israel said vnto Iudith , for the benefits that God by her had Iudith . 15. 8. 9. shewed to his people , so let the reuerend Fathers of the Church , the truely Honourable Nobility of England , the graue Iudges and Magistrates of the Common-wealth , in honour of our most worthy and glorious King , King Iames , for the benefits which God by his most excellent Maiesty hath done to his Dominions , say , Thou art the exaltation of our land : thou art the glory of our Israel : thou art the reioycing of our nation . Thou hast done much good vnto our countrie , and God is pleased therewith . Blessed be thou therefore of the Almighty Lord for euermore : and let all the people say Amen .

Being thus affected for honouring of Caesar , wee shall bee the better prepared for the next duty , which is Obedience : 3. Obedience . which since it is vniust to require of inferiours , as the Husband of the wife , the Father of the sonne , the Master of the seruant , and not to giue it to the Superiour , namely euery subiect to his Soueraigne , since that is true in the publique estate , which Aristotle auoucheth in a priuate , By Aristotle . in Oecon. how much the more diligently any , obey so much the greater fauour they finde : since that ( as he saith ) the Obedience of the Citizens , is the felicity of the citie : since S. Paul for this duty , would haue a Memorandum : and since S. Peter would haue vs performe this duety not onely to the King himselfe , Tit. 3. 1. 1. Pet. 2. 13. but also to such as are sent of him ; let vs all giue Obedience to Caesar , and render due subiection vnto the Lords annointed .

But doe examples more preuaile then reason ? The whole world swarmeth with examples of Obedience . For , Examples . among the Insecta , the Amazonian Bees obey their Foeminine Bees . Beasts . Monarch : among the beasts of the field , the flocks follow their leader , and the heards their head : among the foules of the aire , the Cranes attend their guide and watcher : Foules . among men , the seruant obeies his master ; the sonne his Father ; and the wife her husband : More in man , the Men. body obeies the soule . Also the celestial spheares , notwithstanding Spheares . their proper peculiar motions , be circumuolued by the first Moueable . The Angels , which excel in strength Angels . be obedient to the commandement of God : and yet more , The sonne of God , ( all whose actions are our instructions ) Son of God . performed in all his life most absolute Obedience . Obedience Philip. 2. Iohn . 6. 38. & , 4. 34. Math. 26. 54. comming into the world , obedience beeing in the world , and obedience going out of the world . Wherefore then being compassed with such a cloud of examples , let vs casting off all impediments obey Caesar as wee ought , Wee must obey Caesar . 1. Readily . Genes. ●2 . let vs yeeld him our full obedience . Let vs obey Caesar , readily , sincerely and generally . Readily without delay , what hee commands must foorthwith , as Abraham to God , bee performed . Sincerely without grudging , or any 2. Sincerely . Colos. 3. 22. sinister affection : not with eye-seruice as men pleasers , but in singlenesse of heart , as seruing the Lord and not man . Generally not what liketh vs onely , not in one or two 3. Generally . things but as becommeth vs in euery thing . For that which the Reubenites and others said to their Ioshua , we must say Iosh. 1. 16. to our Caesar : All that thou commandest vs , we will doe , and whithersoeuer thou sendest vs we will goe : onely the Lord our God be with thee , so that thou command vs nothing against God . Acts 4. Acts. 4. 19.

The fourth dutie or thing due to Caesar is tribute , which of right as well as custome is due to the Crowne . 4. Tribute . Concerning which when I consider , that many times Caesars eyelids doe not slumber , that our eyes may safely Benefits from Caesar . sleepe : that Caesars sword cutteth off theeues , that subiects may enioy their goods : that Caesars Scepter curbeth Adulterers , that wee may keepe our wiues , our daughters , our maidens in chastity : that Caesars gouernment is our safe-conduct to passe the high waies , wide heaths , thicke woods , wilde mountains and plaines , without danger either to our purses from theeues , or to our liues from cut-throats ; that Caesars royall nauie at Sea , and mighty forces sometimes at home , sometimes abroad , do beat off the enemy from inuading our land , wasting our country , spoyling our goods , rifeling our treasures , burning our houses , sacking our cities , forcing our wiues , deflouring our daughters , dashing out the brains of our tender babes , tormenting our selues with cruell death , taking away from vs the word of God , which , as Elies daughter 1. Sam. 4. 22. in law said of the taking of the Arke , would be the departure of glorie from Israel : my mouth cannot , but out of the abundance of my heart , speake of the soueraigne minister of God among vs , as S. Paul hath long before spoken from God himself for the Ministers of his Church , Quis militat proprijs stipendijs , &c. Who goeth a warfare 1. Cor. 9. 7. at any time at his owne cost ? Who planteth a vineyard , and eateth not of the fruite thereof ? or , Who feedeth a flocke , and eateth not of the milke of the flocke ? 1. Cor. 9.

If Dauid entring into a serious consideration of Gods Others gratuitie . Psalm. 116. 12. benefits bestowed vpon him , breaketh out into this question , What shal I render vnto the Lord for al his benefits towards me ? If the Israelites , so soone as Ioshua had deuided vnto them the cities which the Lord had giuen them , presently gaue Ioshua an inheritance , a citie for an inheritance , Iosh. 19. 49. a citie which himselfe did aske , euen Timnah-Scres in Mount Ephraim : If Riuers goe into the place whence Eccles 1 7. Heb. 6. 7. they returne and goe : If the earth receiuing seed returneth a croppe , are our hearts ( my beloued ) like to Dauids heart ? or rather are we not more vnthankfull then the Israelites ? more vnnaturall then the waters ? more vngratefull then the earth ? if in consideration of these infinite benefits which we daily receiue from Caesar , we be not euer most willing , and that with cheerefulnesse ( for as God , so surely Gods Vicegerent loueth a cheerefull giuer ) to returne ● : Cor. 9. 7. Necessitie of tribute . tribute , ( which Cicero calleth the synewes of warre , and Vlpian the nerues of the Common-wealth , as without which there was neuer , that any part of the Scripture can shew , any well ordered estate ) as a pledge of our thankfull hearts to the throne and person of Caesar .

Desireth any to heare a commandement for it ? The Commandement of God for it . blessed Apostle saith expreslie , Giue to all men their dutie , and namely , tribute to whom ye owe tribute , custome to Rom. 13. 7. whom custome . And that we may know to whom we owe it , of it especially and most properly , I call to witnesse Saint Matthew , Saint Marke , and Saint Luke : the Lord Iesus Matth. 22. 21. Mark 12. 17. Luke 20. 25. saith as our text is , Giue to Caesar those things which be Caesars . Is any so wicked to detaine this ? To take from a priuat man it is theft ; to take from the Church it is Sacriledge ; to take or detaine from the Prince it is Peculatus : that is robbing of the Royall treasure , the treasure that should be imploied to the common good . Hee ( saith Salomon ) Prou. 28. 24. that robbeth his father and mother , and saith it is no transgression , is the companion of a man that destroyeth : He , may we say , that detaineth tribute , or other duties from Caesar , being the father of the Countrie , and saith , it is no transgression , is the companion of a man that destroieth his Countrie : and he little considereth what that meaneth , Non furaberis , Thou shalt not steale . Exod. 20. 15.

Is any so vnreasonable that without examples , he will Examples of God . Exod. 30. 14. not yeeld to reason ? They abound . Before there was any King in Israel to take tribute , the Lord himselfe tooke a tribute : when they had Kings , the flower of all their Kings had for their tribute a peculiar office . Dauid , the paterne Dauid . 2. Sam. 20. 24. Salomon . 1. Reg. 4. 6. Gods people . Nehem. 5. 4. of piety , ouer the tribute set Adoram : and Salomon , the mirror of wisdome placed ouer the tribute Adoniram . When they were vnder the Kings of the Gentiles ; there were amongst the people of God , that vpon their lands and their vineyards borowed money for the Kings tribute . When the blessed Virgin went great with child with the The blessed Virgin Marie . Luke 2. 4. Sauiour of our soules , in the depth of winter , she trauelled from Nazareth in Galilee , to Bethlehem in Iuda to performe this dutie to the vnder-officers of a Lieutenant to an Heathen Prince . Finally , when the Son of God conuersed And of the Son of God . Matth. 17. 24. with the sonnes of men , Peter was asked , if his Master paid not tribute ? who presently taking tribute of an vnreasonable creature , that tribute for himselfe and Peter might be paid , bound all reasonable men , though they do it with some difficultie , to performe this dutie to Caesar . Wherefore I conclude this point with Saint Ambrose , Si Ambros . in locum . censum filius Dei soluit , quis tu tantus es , qui non putas esse soluendum ? 1. If the Son of God paied tribute or subsidie , what so great a man art thou , which thinkest thou oughtest not to pay ?

We come now to the fifth part of our dutie , and that is 5. Defence . defence , due to the person of Caesar : which dutie bindeth euery subiect Caesar hath , to his power and according to his place , to defend his roiall person from all iniuries . This dutie requireth euery subiect . 1. To reueale all forraine complots : so that if any know , that the King of Aram 2. King . 6. 8. with his seruants are consulting against Israel , hee must with Elizeus make knowne vnto Caesar euen the words that the King of Aram speaketh in his priuy Chamber . 2. To detect all domesticall conspiracies : so that if any know that Bigthan and Teresh do seeke to lay hands on Ahashuerosh , Heste 1 2. 21. he must presently with Mardocheus and Hester certifie the King of the matter . Farther , if the seruice of any time bee fitting , that they diligently attend him , as that band of men did Saul , whose heart God had touched , that 1. Sam. 10. 26. so no wicked hand may touch the Lords annointed . If any perceiue any appearance of euill to be neere vnto him , that they with Dauids men , and with the true hearted people , 2. Sam. 21. 27. 2. Sam. 18. 3. Lament. 4. 20. be carefull that his Highnes being worth 10000. of vs , the light of our Israel , and the breath of our nosethrils , come not into any perill . And to be short , if in the least distresse ( the Lord keepe him from all distresse ) his soule desireth any thing which might doe it good , that they doe with al alacritie and celeritie prouide it , and hazard ( if neede should be ) as the three Worthies for the life of Dauid , euen 5. Sam. 23. 15. their owne liues . Assured that as they fought from heauen , euen the Starres fought in their courses against Sysera Iudg. 5. 20. and his people , enemies of God , and the Riuer , euen that ancient Riuer Kishon swept them away : so heauen and earth , and all creatures in them both , shall fight with them against , and sweepe away as filth in the streete , all such as be his enemies , and seeke or desire the hurt of his soule . So , euen so let al thine and his enemies perish O Lord : Vers. 31. but they that loue him and his royall issue , shall bee as the Sunne when he shineth in his might .

To the last place I reserued Prayer for Caesar , not as the 6. Prayer . least , but as the chiefest dutie we owe vnto Caesar . The other bee intended wholly to the King , this is directed immeadiatly vnto God . Feare is in regard of the Sword , Honour , in respect of the Crowne : Obedience , because of the Scepter : Tribute , for the Throne , and Defence , to the Person ; but Prayer , to the Founder and Protector of Caesar . And little doe all the former preuaile to Caesars happinesse without this last , without prayer . Prayer , I say , beloued , which springeth from the holy Ghost ; which , as saith Saint Paul , maketh request for vs with sighes that Rom. 8. 26. cannot bee expressed : Prayer , which is the messenger of the faithfull soule to God : for the prayer of him that humbleth Ecclesiasticus 35. 17. himselfe , saith the sonne of Syrach , goeth through the clouds , and ceaseth not , till it come neare , and will not depart , till the most High haue respect thereunto : prayer , which is the odours in the golden violl , offered vpon the Reuel. 8. 3. golden Aultar , which is before the Throne : Prayer , whereunto Saint Paul exhorteth Christians before all 1. Tim. 2. 1. duties ; whereunto hee exhorteth generally for all men , speciallie for Kings . For Kings , and that as partlie wee may gather , and partly the same Apostle doth shew , in respect of themselues , and of our selues . 1. Of themselues , Pray for Kings in respect , 1. of themselues , because of their cares . Heb. 6. 1. Their perils . in respect of the greatnesse of the care and troubled thoughts which they take ; for in great dominion is euer great care , making many times the Kings sleepe to depart from his eies ? In respect of the perils to the which they are subiect , because in the King , the enemy hath Neroes wish , all the heads of the people vpon one bodie ; and therefore as did the King of Aram , the enemie oft commandeth his Captaines to fight only against the King . In respect of the 1. King . 22. 31. The difficultie of their charge , difficultie of the right bestowing rewards , and inflicting of punishments , there being smooth Absalons , dogged Doegs , blackmouthed Shimijes , bloody handed Ioabs , false hearted Shibaos , shamelesse harlots , as well as friendly Ionathans , true hearted Ionadabs , faithfull Nathans , valiant Abners , constant Mephiboseths , and honest matrons : so that Salomon himselfe had neede to pray 1. King . 3. 9. The good that issues from them to all . for wisdome , For who is able to iudge this mightie people ? And in respect of the abundant good which descendeth from the Royall Maiesty to the whole estate , which is such , that as the Sunne is a resemblance of the Deitie in the frame of the world , giuing light , heate and life to all things , so the Soueraigne of euery estate is a patterne of the great God , from whom our whole estates , our lawes to liue by , and all our comfort in our seuerall courses doe proceed .

2. Of our selues , That we may leade vnder them a quiet 2. Of our selues . 1. Tim. 2. 2. life , without any insurrections at home ; and a peaceable life , without any inuasion from abroad ; in all godlinesse , that it may bee said of our land , as Iacob once said of Bethel , Genes. 28. 16. Surely the Lord is in this place , and this is none other but the house of God : and in honestie , that the name of the Lord be not blasphemed among the Gentiles , among the Mahumetanes , among the Papists , and other enemies of the Gospell through vs , but that as Christ said , Our light may so shine before men , that they may see our good Matth. 5. 16. workes , and glorifie for them our Father which is in heauen .

This dutie being thus necessarie , let vs performe it . Pray Prayer is needfull . we for Caesar . It is needfull for him , easie for vs , and profitable for both . He needs our prayer , and therefore as Darius highly respected the sacrifices and prayers of the Esra . 6. 6. Priests of Israel for his life and for his sonnes : so let vs assure our selues , our Cyrus doth no lesse , what say I no lesse ? doth much more desire our prayers for himselfe , and his Queene , for the Prince , and the rest of their royall issue . I need no better nor other argument of his Maiesties desire in this behalfe , then his special Edict for obseruation of this day the 5. of August , which of purpose in his holy zeale and pious deuotion , he hath consecrated during his whole life , thoroughout all his dominions vnto prayer and thanksgiuing for him and his . Let euery one therefore that loueth Caesar pray for him .

This is a dutie with great facilitie to bee done . If thy Easie . purse bee so poore , that it can pay no tribute to Caesar : if thy bodie bee so feeble , that it can doe nothing for the defence of Caesar ; yet if thy heart be not leaud and wicked ; if thy mind be not deuoid of all pietie and Christian dutie , thy tongue may , and thy heart will daily and often , publikely and priuately pray for Caesar .

Pray we then for him , it is very profitable for both : The Profitable . prayer of a righteous man ( as saith S. Iames and shewes it by the example of Elias , chap. 5. ) auaileth much with Iames 5. 16. God , if it be feruent . It helpes , when all other helpes doe faile , against all calamities , against sicknesse , against death , against enemies , and what not ? By it was Peter deliuered Act. 12. Isni . 38. Iosh. 3. & 10. 12 1. King . 4. 33. out of prison . Hezekias restored to health , Israel had the victorie : by it the waters of Iordane were diuided , the Sunne stood still , the dead were raised to life , and the liuing haue been saued from sundrie dangers . If Paul exhorted 1. Tim. 2. 2. to pray for Nero ( for he was Caesar when Paul so wrote ) a man so wicked , that he murthered his mother that bare him , slew his Tutor that bred him , and was natures monster . If the Prophets Ieremie and Baruch commanded Ier. 29. 7. Baruch . 1. 11. 2. King . 24. to pray for the life of the King of Babel , who yet had wasted Iudea with fire and sword , besieged and taken Ierusalem , burned the Temple , slaine and caried captiue of 2. Pet. 1. 21. the people innumerable &c. What would that holy spirit , by whom both the Prophets and Apostles did write , that English , Scottish , Irish , and others vnder the subiection or protection of his most gratious Maiestie , should do for this our good , our godly , our religious & most vertuous King , who hath established peace among vs , vnited the deuided , confirmed the Gospell , and adorned the Temple of the Lord amongst vs ? Let vs therefore pray for his excellent Maiesty and for his , that God would build his house as the house of Dauid , establish his throne as the throne of Salomon , & make their daies vpon earth , as the daies of heauen .

And not only let vs pray , which respecteth the time present We must also render to god praise and thankesgiuing . Heb. 13. 15. and to come , but also ( for that is a principall part of prayer , and respecteth likewise the time past , which wee ought not to forget ) let vs praise God . Let vs offer vnto him the fruite of our lippes confessing his name . Let vs present vnto him the sweet odours and spirituall incense Psalme 50. of our hearts remembring his benefits . Let vs render vnto him the sacrifice , the true , liuely and most acceptable sacrifice of praise and thanksgiuing , extolling his vnspeakeable mercy and goodnesse vnto vs , and our Nation .

First in driuing farre from vs all those euils and dangers which our hearts did feare , and our enemies did hope , at the setting of that * * Queene Elizabeth . Causes why to be thankefull . most Orient Starre , which long before had shined ouer vs , would fall vpon vs . 2. In preparing for vs , and placing ouer vs , not a child , but a man : yea a mirrour of men : not a meane Prince , but a mightie Potentate : not a Captaine , but a king , that had long before learned to hold the Scepter , and by the experience of many yeeres , had gotten skill to guide the raines of regall regiment . 3. In bringing to vs not an enemie but a friend ; not an hater but a louer ; not only a fauourer , but a furtherer , but a learned , a zealous and mightie defender both by word and sword of the ancient and apostolike , the holy and catholike religion long since planted amongst vs . 4. In preseruing among vs , and before he came among vs ( as this day beareth witnesse ) the life and person of him his annointed , and our Soueraigne from the malice and furie , the snare and violence , the sword and assault of all rebels and traitors , of all enemies and wicked ones , which either priuily or openly at home or abroad haue wished , intended , or attempted any euill vnto his soule . 5. In a word in powring vpon vs so many , so great , so diuers , and so excellent benefits and blessings , both spirituall and temporall , the summe whereof my tongue cannot easily tel , much lesse can my heart conceiue the greatnesse and worthines of them , which wee by meanes of his Maiesties happie , hopefull , peaceable and pious reigne ouer vs doe abundantly enioy .

If it bee our dutie for euery benefit wee receiue at the 1. Tim. 4. 4. hand of God : if we ought euen for the meate that we eate , and for the cloathes that we put on , and for whatsoeuer other particular blessing or good thing we receiue of God ( and what haue we which we haue not of him receiued ? ) 1. Cor. 4. 7. to render vnto him praise and thanks , to laud and magnifie his name : how much more for these so many , so manifold and inestimable benefits vpon his Maiestie for vs , and vpon vs by his Maiestie powred and bestowed plentifullie and admirably .

And sith as God himselfe saith , This is the very honour that he expecteth at our hands : sith as the Kingly Prophet telles vs , it pleaseth God better then the oblation of many Psalm. 50. 23. fatted beasts , or the smell of much incense : and sith as the Apostle S. Paul teacheth vs , this , euen this giuing of thanks 1. Tim. 2. 3. for all men , and namely or specially for Kings is a thing good & acceptable in the sight of God our Sauiour : let euery one of vs in particular say with Dauid , quid retribuam Domino ? Psalm. 116. 12. &c. That is , What shall I render vnto the Lord for all the benefits he hath done vnto me , and namely , in placing ouer me so good , so gratious , and so worthy a King ? and resolue with Dauid , I will take the cup of saluation , and call vpon the name of the Lord , I will offer to him the sacrifice of thankesgiuing . And let vs all say , as the Queene of Sheba 2. Chron. 9. 8. did concerning King Salomon , 2. Chron. 9. Blessed bee the Lord thy God ( O King ) which loued thee , to set thee on his throne , in the stead of the Lord thy God : because thy God loueth our land , to establish it for euer , therefore hath hee made thee King ouer vs , to execute iudgement and iustice .

The second generall part .

HItherto haue I shewed you ( beloued in the Lord ) our dutie to Caesar consisting in sixe things , viz. Feare , Honour , Obedience , Tribute , defence and Prayer . Now let vs consider also according to my promise , as God shall assist , and time permit me , some motiues and inducements to this duty . And to that purpose that we may neuer slide ; either by the corruption of our owne heart , or the perswasion of men , or suggestion of the Diuell , I will ( since the wisest either of Kings or men affirmeth that a threefold cable is not easily broken ) shew you a fourefolde corde , which may ( well kept and obserued ) euer hold the whole heart Eccles. 4. 12. and soule of euery subiect in loue and Allegiance to his Soueraigne ; the seuerall twists whereof are these , viz.

1. The ordination of Caesar . 2. The haynousnesse of the crime of disloyalty against Caesar . 3. The punishments of that sinne . 4. The rewards of Loyalty and dutifulnesse to Caesar .

1. Concerning the former of these : neither any wicked spirit , nor mortal man , nor Heauenly Angell , but God himselfe The Ordination of Caesar . is hee that ordaineth Caesar to bee Caesar , and setteth him vpon his throne . This is euident by many proofes of holy Scripture , generall and particular . Generall , partly negatiue and partly affirmatiue .

1. Negatiue , as where Christ saide vnto Pilate , Thou Ioh. 19. 11. couldest haue no power at all against mee , except it were giuen thee from aboue . And the Apostle vnto vs all , There is no Rom. 13. 1. power but of God . To whom agreeth the Psalmist when he singeth thus : Promotion commeth neither from the East , nor Psal. 75. 7. from the West , nor yet from the South . And why ? For God is the Iudge : He putteth downe one , and setteth vp another .

2. Affirmatiue , for By mee ( saith the vncreated wisedome Prou. 8. 15. of God ) doe Kings raigne , and Princes decree iustice . The name of God be praised , ( saith Daniel the Prophet chap. Dan. 2. 21. 2. ) for Wisedome and strength are his . He changeth times & seasons : he setteth vp Kings , and taketh them away . And the blessed Apostle in the place before alleaged telleth vs directly , that . The powers that bee , are ordained of God . To Rom. 13. 1. these we may adde the words of the wiseman , speaking to all rulers in this sort , Giue eare ye that rule the nations , and Wisd. 6. 23. glory in the multitudes of people : for the Rule is giuen you of the Lord , and power by the most high .

Particular , which do consist in God his immediate designement of diuers vnto kingdomes , as of Saul , whom by the hand of Samuel he annointed to be Head ouer his 1. Sam. 10. 1. people : and whom by the same Prophets mouth he testifieth to the people , that he had chosen to be King ouer them . Of Hazael and of Iehu , appointing his seruant Elijah to Vers. 24. 1. Kin. 19. 15. 16 annoint the one of them King ouer Syria , the other ouer Israel . According wherunto Daniel telleth Nebuchad . that great King of Babel , which yet knew not God , That the Dan. 2. 37. God of Heauen had giuen him a Kingdome , power , & strength and glorie : and had deliuered not the men onely that dwelled on the face of the earth , but also the very beasts of the field , and the foules of the heauen , into his hand , and made him ruler ouer them all . Likewise for Salomon the sonne of Dauid , the Queene of Sheba can tell vs , that it was the Lord 2. Chron. 9. 8. God of Israel that had set him on his throne in his steed to be King ouer his people : and both for Salomon and Dauid his Father , Dauid himselfe the man after Gods owne heart , doth most plainely testifie in this sort ; The Lord God chose mee 2. Chron. 28. 4. before all the house of my Father , to bee King ouer Israell for euer : among all the sonnes of my Father he delighted in mee , to make me King ouer his people : and euen so of all my sonnes hee hath chosen Salomon my sonne , to sitte vpon the throne of the Kingdome of the Lord . Thus it is most manifest that Caesar is ordained to be Caesar by God : and therefore vnto him , as vnto the ordinance of God , wee ought to yeeld whatsoeuer is Caesars , lest in reiecting him , we reiect God .

That this is so of all good Princes , all goodmen wil easily grant . But since that an euill Prince , is a great euill , an extreame plague , it is a question with some , how such a one can be of God ? or be said to be set in place by God , who is the spring from whence all goodnesse , and onely Iam. 1. goodnes doth flow ?

Though the particulars before recited , doe sufficiently prooue , not onely the good , but euill Princes also to bee Gods ordinance ; For who are euill , if Saul , if Hazael , if Nebuchadnezzar were not ? and the generals extending to all , do necessarily comprehend both good & euill . Yet farther , and more fully to cleare this doubt , wee must vnderstand ( beloued in the Lord ) that there is Malum culpae , and Malum Poenae , an euill of crime , and an euill of paine . The euill of crime is sinne , the euill of paine is the punishment of sinne : the euill of crime is not of God . God being all sufficient needs it not ; beeing most holy commands it not ; being most righteous approues it not : in a word , hee hateth & accurseth it in all in this world , and in all the impenitent will condemne it eternally in the world to come . But the euill of paine , being the punishment of sin , is thrown from the throne of God vpon the heads of wicked men . In this sense , saith God , I the Lord forme light and create darknes : Isai. 45. 7. I make peace , and create euill : and the Prophet of God , Shall there be euill in a citie , that is , punishment for euill , Amos. 3. 6. and the Lord hath not done it ? And in this sense wee must vnderstand , that as a good King commeth from the right hand of Gods mercy , so an euil from the left hand of Gods iustice . For the sinnes of the people , hee giueth an euill Prince , I gaue thee a King in mine anger : and hee maketh the hypocrite to raigne . For the sinnes of the people hee suffereth Hose. 13. 11. Iob. 34. 30. a good King to fall , as appeares by Dauid numbring the people . For the sinnes of the people he taketh a good 2. Sam. 24. 1. Prince cleane away , according to that of Salomon , For the transgressions of the land , there are many Princes thereof , and Prou. 28. 2. yet more is that which Samuel threatned , If yee do wickedly , ye shall perish , both ye and your King . According to these it 1. Sam. 12. is , as I take it , that Ashur is called the rod of Gods wrath and the staffe in their hands , his indignation : That God termeth Isai. 10. 5. Nebuchad . his seruant , & Cyrus his annointed : That Ier. 27. 6. Attila King of Gothes , and Vandales , that somewhiles sacked Rome , called himselfe Flagellum Dei , that is . The scourge of God , and Tamberlaine himselfe Iram Dei , that is the wrath of God .

Since therefore euery Prince , euery King both good and bad , is of God , either as a blessing or as a plague , as S. Peter commandeth seruants to be subiect to their masters , 1. Pet. 2. 18. not onely , If they be good and curteous , but also to the froward : so I aduise , and so I acknowledge all subiects ought to bee subiect and obedient to their Princes with all feare and reuerence , not onely being good and gratious , but also though they be cruell and wicked , and in so doing they shall best make it appeare , that they obey , and doe their dutie in singlenes of heart and for the Lords sake .

2. The next consideration is of the hainousnes of disloyalty , of disobedience , rebellion , treason , &c. Against The hainousnes of disloyalty . Caesar . The greatnes of which crime , though but sleightlie considered , is of no small force to retaine euery man within the bounds of his dutie . For whereas a well gouerned & peaceable kingdom resembleth the frame of the world , yea the kingdome of heauen ; where the holy Angels and blessed Saints glorifying God day and night , liue in blisse ; a rebellious , seditious and disloyall people resemble not onely the Chaos , but euen hell it selfe , where is no order , but euerlasting horrour and confusion . So that well saide the Greeke Historiographer , In Rebellion is all kinde of euill . Thucidides . For it is not one sinne , but the sinke of all sinnes , and the sea of all mischiefes , would you see at once the seuen capitall sinnes ? This is ( as one obserueth very well ) the verie channel whence they do flow . For is not ambitious Pride , or proud Ambition the first sparkle of that fire ? Doth not Enuie blow the coale ? Doth not Wrath daily encrease the flame ? And come not at length all things thereby into the noisome ashes of Sloth , Gluttony and Drunkennes ? Farther , Peacemakers are blessed , why ? They shall be called ( saith our Math. 5. 9. Sauiour ) the children of God , Cursed therefore are Peace-breakers , and aboue all they that breake the publique peace , they are , and they must be called the Children of the Diuell . If it be sweet and comely to die for the country , a Seneca . Maxime among the very Heathen , what is it then but odious , but ignominious and loathsome to seeke the hurt and Exod. 20. ruine of the country ? and if to honour and obey the Father of our flesh , the parents of our being , bee a thing commendable and gratefull with God and man : what may the dishonour and disloyaltie done to the Father of the Country , and parents of our well beeing be , but abhominable and hatefull vnto all ? The fact of the Gyants in the olde world , that attempted to fight against God , hath euer beene held a famous impiety , but that sinne doe all they commit , that either secretly as Traitors , or openly as Rebels , oppose against the Prince : for , saith the Apostle , hee that resisteth the power , resisteth the ordinance of God .

In other sinnes among men , the purpose or intent , so Rom. 13. 1. The intent of euill in this case punishable . there doe no act follow , is nothing : but in this sinne not God onely , but also man takes such notice thereof , that the olde Prouerbe , Thought is free , hath no place . For as God expressely forbids euen such thoughts of heart , Eccl. 10. Curse not the King , no not in thy thought , for , ( marke wel the reason ) the foules of the Heauen shall carry thy voice , Eccles. 10. 20. Wisd. 20. 1. and that which hath wings shall declare the matter . By which we are taught , that hee who caused the dumbe beast speaking with mans voice to forbid the foolishnes of the Prophet , 2. Pet. 2. 16. hee , who discouered Bessus his parricide by the chattering of swallows : euen hee can cause any foule of Heauen , Plutarch . and any creature vpon earth , to reueale and reuenge mutinous , seditious and trecherous thoughts against Caesar : so Wisd. 5. 17. euen the lawes of men , both ancient and moderne , both ciuill and common , punish it , as well as the fact , and that with death . Whereof ( but that I may not forget the righteous and most deserued execution of them that laid the powder , and would haue lighted the match , in the late monstrous Gunpowder treason , who though they did but Gun-powder treason . 1605. intend the mischiefe , and it ( as God would ) touched not any yet died for it ; ) what hath beene practised or enacted at home , not to relate , wee may haue , besides that ancient story diuine related and approued by the spirit of God : I mean the attainder of the two Eunuches Hest. 2. That went about , and were contriuing how to lay hands on the King Ahashuerosh , in whose inditement though there was no Hest. 2. 21. fact found , but only a will , a purpose , a plot to haue done it , yet they died for it , and died as iustly as Mordecai was iustly honored and highly rewarded for the discouery : we may haue ( I say ) out of the French Annales a notable president French Annalls . or two . As , of that Norman Gentleman who confessed to a Fryer , that he had had a thought to kill Francis the first of that name . Who though hee had changed his mind , repented his intent , and asked pardon for the crime , yet the frier reporting it vnto the King , and the King referring it to the Parliament of Paris , was by the graue senate of that high court condemned vnto death . And wheras in most cases the law of nations excuseth mad men from punishment ( madnes it selfe being so great a plague ) yet when Capito , a man raging mad , drew his sword vpon Henry the son of Francis the King aforenamed , he was therfore executed . So great detestation is there in the harts of all good subiects of the least shew of violence to the Lords anointed .

3. Which laid open , Let vs come to the third motiue , and marke the punishment of treason and disloyalty as apparant as any of the former : that there is punishment ready The punishment of such sinne . prepared for such it appeareth by that of the Apostle , They that resist shall receiue to themselues damnation . Of the greeuousnes Rom. 13. 2. of the iudgment we may be assured by the heynousnes of the crime . Farther since the law requireth that offendors pay life for life , eye for eye , tooth for tooth , hand for hand , foot for foot , burning for burning , wound for wound , stripe for Exo. 21. 23. 24. stripe , &c. What wounds , what burning is he worthy to endure that is guilty of this crime ? How many feet , how many hands , how many eies , how many liues is he worthy to lose , which offendeth those feet of whom so many thousand feet ; those hands of whom so many thousand hands ; those eies of whom so many thousand eyes ; that life whereon so many thousand liues depend ? But because hee hath not so many feet , so many hands , so many eies , so many liues , therefore is he punished of God and man . 1. Of man , in house , in lands , in offices , in death , in buriall , in name , and in posterity . I neede not giue instances of these . Who knowes not , that houses , lands and preferments are taken from such ? that paines and torments are laide vpon such ? Hest 8. 1. 2. Sam. 16. 3. 1. King . 2. 26. Ier. 22. 18. Prou. 10 7. Bb. Ch. Ser. in Psal. 105. p. 60. that a violent and terrible kind of death is prepared for such ? that buriall is denied vnto such ? and their name is infamed , and their blood tainted ? And , as one hath saide excellently well , well worthy are they to feel the full measure of Vengeance vpon earth , and to incurre an vniuersall detestation among men , to haue all the hatred of the earth powred vpon them and theirs , to be the outcasts of the common wealth , and the Maranathaes of the Church , yea , and their names for euer to be an abhorring to al flesh , nothing in this kind is too much .

2. Of God such are also many times punished , howsoeuer By God . for a time , they may or doe escape the hand of man , and that externally , internally , and eternally .

Externally by meanes which man cannot vse . The nation 1. Eternally . and kingdome , saith God by his Prophet Ieremy , which will not serue Nebuchadnezzar , King of Babel , the same Ier. 27. 8. nation will I visit with the sword , and with the famine , and with the Pestilence . So punished hee Miriam for murmuring Numb. 12. 10. against Moses with leprosie as white as snow : Corah , Dathan and Abiram for open rebellion , with the earths et . 16. totum . opening her mouth and swallowing vp quicke , them and all that they had : and Absalon with his owne mule to draw him , & his owne hear on a great thicke oake to hang him . 2. Sam. 18. 9.

Internally , hee punisheth such with the sting of a guilty conscience . A good Conscience ( saith Salomon ) is a continuall feast . But such as will not obey for conscience sake , 2. Internally . Prou. 15. 15. Rom. 13. 5. 1. Pet. 2. 13. such as will not submit themselues for the Lords sake , are by the Lord depriued of this good , and tormented with an euill conscience . And that this is a fearefull punishment we may learne of the wise man , who saith , A fearefull thing Wisd. 17. 10. it is , when malice is condemned by her owne testimonie : which saith another , is more then a 1000. witnesses ; and , a Conscience that is touched , doth euer forecast cruell things .

This sting of conscience bee those Furies whereof the Poets ; those accusing thoughts whereof the Apostle , that Rom. 2. 15. neuer dying worme whereof the euangelicall prophet , and Christ himselfe in the Euangell , doe speake : that booke Isai. 66. 24. Mar. 9. 44. Reuel. 20. 21. whereof Saint Iohn saith , that it shall be opened when the earth and heauen shall flie away from his face that shall sit on the great throne . This when they are abroade , makes Leuit. 26 36. them shake at the fall of a leafe : This when they bee within , maketh them flie , though none pursue them . This writing Prou. 28. 1. Dan. 5. 5. in their hearts like the handwriting which Belshazzar saw vpon the wall , when they are in the height of their pride , will cause their countenance to be changed , and their knees to smite one against another . This if they cut but the lap of the Princes garment , will touch them at the heart ; This as it 1. Sam. 24. 6. Gen. 4. 13. did Cain for his brothers blood , will much more for their lieges life , if it be annoyed or shortned by them , make their owne hearts to thinke , and their own mouthes to say , that Their sin is greater , then that it can be forgiuen them . This , as Math. 27. 34. it did Iudas , will make their soules to abhorre the reward of iniquitie , their hands to cast it downe , and their tongues to proclaime that they haue betrayed innocent blood . This , ( though like Iudas , they had faith to worke miracles , or like Ahitophell , they can giue counsell , as if one had asked at the oracle of God ) will make their owne hands to dispatch Acts 1. 18. 2. Sam. 16. 23. them of their wicked life , and to end their sinfull and accursed daies .

These Iudgements of God are fearefull , and who trembles not to heare them ? Yet know ( beloued ) there 3. Eternallie . is another more grieuous then any of these , yea , more intollerable then all these ; and that is Gods eternall iudgement , the fire of hell , which such , without repentance , and great repentance , shall not escape . Lucifer for rebellion fell from heauen , Adam for disobedience Genes. 3. 24. Ephes. 2. 3. was cast out of Paradise , and such for disloyalty shall be shut out of the kingdome of God . Yf it seemed greeuous 2. Sam. 14. 32. vnto Absalon , lying in Ierusalem not once in two yeares tearme to see King Dauids face , how greeuous shal it be for all rebels , traytors : &c. ( dying without repentance ) neither to come into the new Ierusalem , nor to see the face of God for euer . And if it be a greeuous thing to lye fettered in a prison for a few daies , oh how greeuous will it be for the vngodly , of whom rebels , traitours , malignant subiects &c , be in the first rancke ) to bee turned into hell , and there to lye bound hand and foote in euerlasting Iud. vers. 6. chaines vnder darkenes , world without end ? Wouldest thou know the sharpnes of these paines ? Christ telleth thee they goe into sire , and what paine more greeuous and intollerable , then of burning ? Wouldest thou know what time it Math. 25. 41. doth last ? Hee calleth it euerlasting : and in eternity what end ? or what hope of any end ? wouldest thou know the company they shall there haue ? he foretelleth that too , that is , the Diuel and his Angels , and worse what can be ? wouldest thou haue it yet farther expressed vnto thee ? assure thy selfe that as the ioyes of the godly purchased by the obedience of the sonne of God , are such as the eie of mortall man hath not seene , his eare hath not heard , nor can enter into his heart : so also , the paines and torments prepared 1. Cor. 2 9. for the wicked , and preordained for the children of disobedience .

4. Now remaineth the last motiue , the reward of loyaltie , which as it most concerneth vs , that studie to approue The rewards of the loyall . our selues faithfull & loyall to our Caesar in thought word and deede : so haue I the rather deferred to the last place , in hope that your eares filled , dulled happely with the former ; might be refreshed , and your minds and attention quickned againe and stirred vp to the hearing of this point especially .

The reward of loyalty I distinguish as its contrary I haue done , into a twofold state , that is from man , from God , and generall and particular .

1. Generall to all , darkely signified in Nebuchadnezzars 1. From Man . Dan. 4. 7. dreame vnder the parable of a tree . The Boughes wherof were faire , and the fruit thereof much . In it was meat for all : the beasts of the field rested vnder the shadow of it , and the fowles of heauen dwelt in the boughes of it : more plainely expressed by Isaiah , cap. 32. That man , viz. the Prince of the Isai. 32. 1. country , shall be as a hiding place from the winde , and as a refuge for the tempest , and as riuers of waters in a drye place , and as the shadow of a great rocke in a weary land . Wherefore as Ieremy willed the Israelites to seek the prosperity of the citie , Ier. 29. 7. whether they were carried , so I beseech all subiects to seeke the prosperitie of the Caesar , vnder whom they are gouerned : and Ieremies reason may induce them for in the peace thereof , they shall haue peace , in his prosperitie they shall haue prosperitie : and in his glorie they shall haue glorie .

2. Particular , as safety , honour , preferment , riches , a good name both aliue and dead , &c. Wherein if euery particular mans merit be not of that moment , or there is not that opportunity to haue euery well deseruing person knowne vnto Caesar , and therefore Caesar cannot say with Ahashuerosh ( though Caesar be as bountifull and as gratefull as Ahashuerosh ) what honour and dignity hath beene giuen to Mordecai for this ? Yet the hope in which euery Hest. 6. 3. good subiect doth dwell to be well respected as time and place may serue : and the priuate good which euery particular party to him and his duety may , and daily doth draw out of that large fountain and inestimable treasure last before remembred , flowing and issuing vnto all , cannot be but a rich reward and an ample recompence of all seruice , honour , obedience and other duetie whatsoeuer loyally done , and faithfully performed to Caesar .

Besides all this , such shal be rewarded of God externally , 2. From God . internally , and eternally .

Externally , with the blessings in Gods law promised to Externally . such as shall obserue and keepe his commandements , whereof , Obedience , and Loyaltie to the higher powers is Deut. 28. 3. 4● . &c. one of the cheefe . Blessed shalt thou be in the Citie , and blessed also in the field : Blessed shall bee the fruit of thy body , and the fruit of thy ground : the fruit of thy cattell , and increase of thy kine , and the flocks of thy sheepe . Blessed shall be thy basket and thy dough . Blessed shalt thou be when thou commest in , and blessed also when thou goest out , & e.

Internally , with the peace and benefit of a good Conscience , which is a continuall feast , or most delicious banquet Internally . Prou. 15. 15. to the soule . What melody to this ? and what comfort to be compared vnto it ? when others wring their hands for greefe , this will make thee clap thine hands for ioy : when others tremble thou shalt triumph . This will make thee to sleepe quietly , to wake cheerefully : to bee alone without Rom. 2. 15. et 8. 16. feare , and with others without distrust : in thine affaires confident , and in thy recreations cheerfull . If rebels should be behind thee , and traitors before thee , as the Ammonites and the Aramites were before Ioab and behind him , yet 2. Sam. 10. 9. by the benefit heere of mightest thou resolue with Ioab . Be strong , and let vs be valiant for our people , and for the cities of our God : and let the Lord doe that which seemeth him good in his eies : and incourage others as the man of God did his seruant saying ; Feare them not : for they that be with vs , are 2. King . 6. 16. moe then they that be with them .

Eternally , when after our loyalty to our Soueraigne here on earth , the Soueraigne of all Princes shall aduance vs to Eternally . be , to dwell , to liue and to raigne for euer in that great citie the holy Ierusalem , where of the Diuine eagle , or Egle of Diuines in the clearnes of his sight beholding the goodlinesse Reuel. 21. 20. and the glory therof , hath said , that it is of pure gold like vnto cleare glasse : that the streetes thereof doe shine like vnto a stone most pretious , euen as a Iasper stone , cleare as christal : that the foundations are garnished with al manner of pretious stones : the 12. gates are 12. pearles : the 12. Porters are 12. Angels : that the glory of God , and the lambe is the light thereof : that so pure and vndefiled it is , that in it is nothing but holines : and there enters into it no vncleane thing , nor whatsoeuer worketh abhomination or maketh lyes . The Records whereof is the booke of life : the water whereof is a kind of Aqua vitae as cleere as christal , proceeding out of the throne of God , and of the lambe : and the immunities or priuiledges wherof are such , that by the benefit of them there shall be no more curse , no night no need of candle , nor of the light of the sunne or starres . Such , and so great are the things which God hath prepared for them that obey him , and in him , and for him the Lords annointed , their Caesar .

And now ( beloued in the Lord ) hauing according to The Conclusion . my purpose and promise for the former part of my text , shewed you what be the things , which as Caesars , we ought to giue to Caesar , namely Feare , Honour , Obedience , Tribute , Defence , and Praier , and hauing confirmed the same with speciall motiues and inducements , I doe for this present , Acts 20. 32. commend you to God , and to the worde of his grace , which is able to build you vp , and make you perfect , that you may in these and all other duties performe from time to time that which is wel-pleasing in his sight .

Beseeching the same God , through the merits of his dearest sonne , by the operation of his holy and all sanctifying spirit , so to rule our hearts and worke in vs , that we being holy and acceptable in his sight , and our prayers feruent and faithfull ; they may pierce the heauens , and so preuaile with God as they may thence bring iudgements , as fire vpon Caesars enemies , but as the dew of Diuine grace , blessings manifold vpon Caesar and his true subiects : That so his most sacred Maiesty may long , religiously , and happily raigne ouer vs heere on earth : and that in the ende , and without all end , hee with vs and we with him , may liue and raigne together in the euerlasting kingdome of Heauen .

Amen . FINIS .

A SERMON PREACHED AT HENGSTRIDG IN THE COVNTIE OF Somerset , the 16. of August , vpon . Matth. 22. 21.

CONCLVDING A FORMER SERMON Preached there the fifth day of August vpon the same text .

By RICHARD EBVRNE Vicar there .

PROVERB . 20. 25.

It is a destruction for a man to deuoure that which is sanctified , and after the vowes to enquire .

London Printed by Felix Kyngston for William Welby . 1613.

To the Reader .

COurteous and Christian Reader , I had a purpose to haue seconded my first labour , The Maintenance of the Ministerie , in such sort as it might haue satisfied thine expectation , and that title at full : but partly discouraged by want of time and meanes fit for a worke of that waight ; partly detained by hope that ( as I had heard ) some one farre more able and ancient , would ease me thereof , I do for the present , present thee againe with this sermon , which as a supply to my former treatise ; may so much further thee , ( if thou take some small paines in perusing and conferring both that by both thou maist haue as it were one sufficient volume of this Argument , and I the lesse neede heereafter to labour any farther therein . If thereby I preuaile with thee so much that thou acknowledge the same for truth , and conforme thee to the practise , I haue a great part of my desire : or if I may but occasion some or other more learned and able to performe what I haue but rudely informed , I shall account my labour not wholly lost , I haue abounded in quotations , and other mens obseruations for Ornament to the worke , Authoritie with the learned , direction to the vnlearned , and protection for my selfe : which if thou vse well , will informe thee at full , that I am neither alone , nor from the ancient , nor with the worst .

Touching the Argument or subiect of my labour in this my Sermon , if any shall thinke it not so fit for the pulpit as the pen , let him know , There can bee no more fault in me to preach thereof , then in Moses , in the Prophets , and in the Apostles , so oft , so much and so diuersly to speake and write thereof . They feared not ( as * * Rulling . Decad. lib. 5. Serm. 10. one well notes of Moses ) lest in handling that matter , they should be accused of greedy desire or couetousnes : neither need I. That imputation may with better right and reason , be retorted vpon them , which after all our preaching and teaching of doctrine so necessary , vrged so oft , by so many , in so sound and effectuall manner , as might make euen the stones of the street to heare , an heart of Adamant to relent , and a brow of brasse to blush at this sinne : and for all our preaching and publishing of other doctrines most holy , most necessary , most sweet , and comfortable , for which they are not able to yeeld vs sufficient recompence with all 1. Cor. 9. that they haue , ( for what are their carnall things to our spirituall ? ) Doe yet suffer vs to liue in all needinesse and contempt ; and making due prouision and supply for the wants of the meanest of themselues , passe by vs as not worthie the looking on .

Touching the meanes by which our distresses & wants may be releeued , it may happily seeme hard or strange to some , that I intimate the off-cutting of customes , prescriptions , exemptions , &c. But whoso shall well and thoroughly consider of this businesse , shall well perceiue , that if euer there be a sincere intent and setled purpose to effect this so holy , so necessary , so iust , and so great a worke , it must this way , and none other be effected . For whereas our estate cannot bee bettered , but either by restoring vs that which indeed , and properly is our owne , which once wee had , and which was vnaduisedly , and vniustly taken from vs ; or else by allotting and bestowing vpon vs some things that we neuer had . To expect the latter , that is , that we should haue either sufficient stypends added in all places , where need is , vnto that which we already haue , or that our gentlemen , patrones or parochians should lay vs out so much of their fineable lands and temporall liuings , as might increase our gleeb in that measure , as might supply the want and roome of our tithes , by their customes , prescriptions , &c: which held , is neither probable , possible nor reasonable . It resteth therefore , that by the meanes which I haue mentioned especially , this must , if euer , be effected . Thence is the maine cause of the disease and euill , and thence according to the old Maxime , Sublata causa , tollitur effectus , must come the cure and remedy : much helpe I grant may be had by Impropriations , but neither can they wholly be restored , nor is the hurt they doe , so great , so common and generall , as of the former .

Doth it seeme improbable , that euer this great & good worke should be effected , and as a case desperate , a matter past hope ?

This may doe so to some , but to me it doth not . For first , when I consider , that it is much easier to repaire some Churches , then to endow all , and yet doe perceiue that time hath beene , that all our Churches , the whole land thorough , haue beene indowed both with conuenient gleebe and their full tithes in kinde , I perswade my selfe , if we had that true zeale to the Church , and vnfained loue to religion , that the first Christians ( which so endowed our Churches ) had , that the ruines , rents and maymes of our Churches might with facility and celerity enough be repaired and amended : the rather for that , as in ruines and rubble of old buildings , there resteth in the place , matter conuenient and sufficient for performance thereof .

2. When as I doe finde , that for long agoe , in time of darkest popery , one man alone , one bishop of the land , I mean that famous Bishop Grosthead then Bishop of Lincolne could and did obtaine of the Pope , being yet scant his friend , power and authority both to institute vicaridges in Churches impropriate ▪ where none were , and where such were as seemed too slenderly prouided of sufficient allowance , to augment the same as to him should seeme expedient . The coppie of which letters papall I haue for the worthines thereof , as in Matth. Paris I find them recorded , Matth. Paris . here inserted .

Innocentius Episcopus &c. Cum sicut accepimus in tua ciuitate et Diocaesi , nonnulli religiosi et alij collegiati ecclesias parochiales in proprios vsus obtineant , in quibus nimis exiles , aut nullae taxatae sunt vicariae . Fraternitatituae per authoritatem summam mandamus , quod in ijsdem ecclesijs de ipsarum prouentibus vicarias instituas , et institutas exiles adaugeas vice nostra : prout iuxta consuetudinem patriae secundum Deum videris expedire , non obstantibus si praedicti exempti sint , aut aliâs muniti Apostolicis priuilegijs siue indulgentijs , per quae idimpediri vel differri possit . &c. in English thus : Innocentius Bishop , &c. Forsomuch as we are credibly informed , that within your City and Diocesse many religious and other collegiate persons doe holde parochiall Churches vnto their owne proper vses , in the which vicaridges either too small and slender , or none at all are setled . Vnto your Brother hood by our speciall and supreame authority we doe command , that in the saide Churches of the prouentions , and emoluments of the same , * * These two things duely and well performed , would very much amend the poore and wretched estate of our clergie . vicaridges you doe institute , and such as being already instituted , * are slender , and not sufficiently endowed , you doe on our behalfe augment : according as after the custome of the country to the Honour of God , you shall see it to bee expedient : Notwithstanding that any the persons aforesaid be exempt , or otherwise fensed with Apostolicall priuiledges or indulgences , by which the same might be hindred or differred . And whosoeuer shall you contradict or withstand therein , that you doe by censures ecclesiasticall , by vertue of our power Apostolical to you committed , them punish and condignely represse . Dated at L. vij . Kalend . of Octob. in the yeere of our Popedome the viij . which was , saith our English history Anno. Dom. 1252. This memorable monument finding , which hee good man did execute Cum effectu , I do reason thus with my selfe . If this one good Bishop in the daies of vtter darkenesse could obtaine of the Pope , though scant his friend , authoritie to repaire the Churches of his Diocesse in this sort , for the better sustentation of blind Masse priests , why may it not be possible that the most reuerend Archbishops and other graue , wise and zealous in the land , might by some good meanes best known to their owne wisdomes , prouide and settle maintenance in their Churches for the learned , able , and worthy preachers of the Gospell .

3. The very state of the time present doth so necessarily require some alteration to be made , some augmentation of our maintenance to be yeelded , that he that shall denye it , may iustly bee thought to speake against all reason and conscience . For why must our paies , our stipends , our portions alone stand now as they did for an hundred yeares agoe ? And why are wee alone vnworthie that fauour which is affoorded ( and iustly too ) vnto labourers , seruants , artisans , and to whom not ? will they tell vs , things done cannot be vndone ? We answere , common sense and daily experience towards others in cases not vnlike , do tell vs and assure vs the contrary . Humanum est errare , in errore vero perseuerare , diabolicum . Will they say , we must be content ? We confesse we must perforce , till remedy can be had . But they will not I hope in the meane time forbid vs to complaine , and secke as men diseased , imprisoned , or distressed , some redresse and ease . Neither can they replie , That we complain without cause , and are discontented without need , seeing it cannot be denyed , that vnto many of vs , that which is left was with the least , and but in a most sparing sort , when it was at first laid out , and allotted to the Church : and therefore can no way be found competent or sufficient now , were it in no other respect then of the time it selfe , which is so farre different in prices of all things from that then it was .

4. Besides which ( though the state of times were alike ) there ought some other manner of consideration to be had of our clergie men that now are , then heeretofore there was or seemed to be needfull . For respecting learning and sufficiencie , our clergie are not ( God be thanked ) as heeretofore , ( euen our enemies being iudges ) blind and vnlearned bussards , idolatrous and massing priests , of whom little more was expected , then to be able to turne their Portuise , or to reade plaine english , nor are they now like Ieroboams priests taken out from amongst the lowest and dregs of the people , for whom that they had , or that they got in the ministerie ( their deserts considered ) was enough , if not too much : But a great number of them now are ( and long or this , if due prouision for them had been made , manie more there would haue beene ) learned and worthie men : men whose education and time spent , whose friends expences & great charge before they come into the ministerie : men whose present labours and assiduous paines in their ministerie , doe both deserue and require better regard . What comfort shall they finde for the time present , and what reward shall they reape for the time past if their best preferment bee so little : and their highest pitch so low ? Can they continue and maintaine their studies with nothing ? or is it intended so soon as they are placed , they shall , for lacke of meanes to maintain them and their studies scoller-like , giue ouer their studies , and betake themselues to idlenes or drudgerie ?

Then respecting their manner of life , our ministerie at this day consisteth for the most part of married Men , whereas in former times , they were all vnmarried . If in those times they made prouision accordingly , and left ( as in many places they did ) no more to the Church then might then conueniently finde and suffice a single Man , must that suffice still ? If any will say , that it is not their part to prouide for married men , and that if there be not sufficient to maintaine vs with our families , we must liue vnmarried too . I say that is Vox Daemonis , non hominis , a speech not befitting the mouth of a Christian . 1. Tim. 4. 3. Neither will I stand to prooue that wee ought to haue such maintenance prouided vs , as may suffice for vs and our families too , if we be disposed to enter that state of life , which is as free & as fit for vs , as for anie other estate of men : but referre them that make a question thereof to the practise of the first and best times , in which ( for our owne Church ) they may see , if they will not be blinde , that the prouision they made for their Curch-men , was euerie where such , as was both able for , and befitting only a married clergie : and not feare to conclude , that vntill the like bee made for our Clergie , in some measure , which in many places by the one halfe at least is wanting , our people haue not done their duety in this behalfe , but doe shew themselues vnworthy of such worthy men as the Lord doth send vnto them , and vnworthy of the Gospell and gladtidings of saluation , which they preach among them .

Thus Christian Reader , hauing imparted vnto thee in part and in breefe , what hath induced me to the hope I haue , to see at length the cause I handle in my succeeding Sermon , better respected , whereof thou maist reade more what I haue written otherwhere , as one zelous for the house of God , whose stones it pittieth mee to see still lying M. Minist. cap. 7. et . 10. in the dust , praying God to put into the heart of our thrice noble , gratious and religious King ( into whose hand hee hath put the sword of Soueraigne authoritie ) not onely a good inclination and forward disposition this way , but also an irreuocable and vnresistable resolution to execute his supreame power for the reformation of this euill , and extirpation of this shame of our Church , and disgrace of our Nation . I pray thee for our Lord Iesus Christs sake , & for the loue of the spirit , that thou wouldst Rom. 15. striue with mee by prayers to God for mee , that I may bee deliuered from them which are disobedient and euill minded men , and that this my seruice and labour for the Church and house of God in our land , may bee accepted of the Saints . Which God for his Gospell sake vouchsafe . Amen .

Thine euer in the Lord R. Eb.
THE SECOND SERMON . MATH. 22. 21. Render vnto God , those things that be Gods .

OVr blessed Sauiour a a Luk. 12. 42. Luke 12. notes it to be the office of a faithfull and wise steward , & disposer of the mysteries of God , as Paul calleth him b b 1. Cor. 4. 1. 1. Cor. 4. to giue vnto the household their due portion , in due season ; which c c Erasm . Epist. ad Iod. Ionam . saith a great clarke , consisteth in these points promere cum res postulat ; cuique promere quod est accommodum , & promere quod satis est , that is , in deliuering the meate of the word at a fit houre ; in deliuering that which is good and wholesome ; and in deliuering that which is sufficient . For d d Galen . de Sanitate ●uenda . lib. 1. pag. 65. in our corporall food we obserue these three things , First , a fitte time to eate in ; Secondly the good qualitie , and Thirdly the conuenient quantitie of our foode : otherwise it is not dispensatio , a disposing , e e Bern. de . Co●● sid. lib. 3. saith Saint Bernard , but Dissipatio , a wasting , hauing heretofore to dispose vnto you , the meate laid vp in this garner , and the little wheate I found in this vallie , how I dispensed it vnto you then , either in regard of the due season , or in respect of the qualitie of that I deliuered , vos ipsi iudicate , you must be iudges . But least I should haue beene offensiue in the quantitie I made an end , f f Bern. super Cant. ser. 36. Vbi finis non erat , where was no end , as they are inforced to doe , that are , as was the high Steward of this familie , when hee said . g g Ioh. 16. 12. Multa hābeo dicere quae non potestis portare modò : I haue yet manie things to say vnto , but ye cannot beare them away now ; streightned either with the deepenes of the matter , or ( as I then ) with the shortnesse of the time , wherefore since now by course we are returned , as the Sonne to his place , I to speake , and you to heare , h h Bern. de . Concil. lib. 1. recurrat stibus ad suam materiam , let my tongue returne to that part of my text where then I left , without anie long repetition of that is past , sauing onely thus farre , vt recolant qui audierant , & discànt qui non aderant , that is , that they may call the whole to minde which heard it , and they may learne somewhat thereof which heard it not , that it may please you to remember that I deuided this my text into a twofould dutie . A duety A briefe repetition of the former sermon to Caesar and a duetie to God . The duetie to Caesar in the words formerly handled , wherein I obserued , first the particulars of that duetie to be these sixe : feare , honour , obedience , tribute , defence and prayer : secondly , I added some motiues to the performance of this sixe-fould duetie , and they were principally foure . viz. The ordination of Caesar , the hainousnesse of the crime of disloyaltie against Caesar ; the punishments of that sinne from God and man , and the rewards of loyaltie externally , internally and eternally , to them that faithfully walke in the performance of these duties to Caesar .

It remaineth now , that by your accustomed patience I The latter part of the text now to be handled . should speake of the other duetie , the last in the text , but in practise not the least , that is , our duetie to God , in these words Reddite quae sunt Dei , Deo , that is , Giue vnto God , the things that are Gods . Of which they being manie , some spiritual , some temporal , the shortnes of our ordinarie time , not permitting me to speake of both sorts , leauing wholly the former , though the principall , as which are so commonly handled by others , that i i Augustine Magis desiderant lectorem , quam expositorem , that is , there want readers rather then expositors for them : I will , ( as either more proper to the state of my text which k k Aug. in locum Serm. 129. Idem Tom. 10. Homil. 48. And. Hispan reg. decim . 4. Scourge of Sacrelidge . D. 8. a. & H. 5. a. fig. 8. Abulens . in Mat. 22. qu. 101. Glos . ordin . in the iudgement euen of the auncients deuotes vnto vs , of our temporall things , the goods of this life , what sort or what part there of is due to Caesar , and what to God , or more pertinent to my present purpose , which is most to insist vpon that point which is least knowne , and to vrge that hardest , which is worst obserued ) spend my speech in declaring vnto you , what temporall things are due to God . For as it is a thing already granted and lately taught you . That besides the feare , the honour , the obedience and the other like dueties that wee owe to Caesar , wee owe him also a part of our goods ; we must yeeld him Tribute , custome and other like , so it cannot be denied , and shall presently be taught you . That besides the spirituall dueties , which we owe to God , as faith , feare , loue , trust , hope , &c. We doe owe him also a part of our temporall goods , to be imploied in his seruice , that so , as he is Lord of all , of our selues body and soule , and of all that we haue , life and goods , so by all , and with all , he may for all be glorified .

And to this purpose directly , as I take it , tends our text . The state and summary sense of the text . For question being mooued , not , what things were due to Caesar ? but , whether this one thing , reddere censum , to pay him tribute , were lawfull or noe ? our Sauiours answer is , not to the generall , but to the speciall , Pay , Giue to Caesar these things , viz. tribute , custome , &c. which are Caesars , as a part of his crowne , and a necessarie appurtenance to his imperiall dignitie , and a part of your loyall duety , and faithfull seruice to Caesar , and as for God , who hath his things seuered from Caesars , and l l Abulens . in Mat. quest. 102. ought not to be wronged for righting of Caesar , render to him also those things , vix . his hallowed and consecrated things , his appropriated dues and sacred portions of your goods , which by law of God , and ordinance ecclesiasticall are his , and which without wrong to him , and ruine to his Church , cannot from him be taken or deteined .

The text that I may by Gods gracious assistance with the more plainenesse for your vnderstanding , the more ease for my proceeding , and the more breuitie for the time , explicate vnto you , I doe , a little inuerting the order thereof , deuide into three partes . First , the things commanded , The diuision of the text . Secondly , The commandement : and Thirdly , the reason of the commandement .

1. The things commanded are to bee considered , first , in their nature , what manner of things they are , namely things temporall : Secondly , in their number , for the word is plurall things , how many they are , or how manie sorts thereof .

2. The commandement hath three branches , that is to say . First , the person commanding . Secondly , the persons commanded , and Thirdly , the forme of the commandement .

The person commanding , personally is Christ the sonne of God , and withall , for as much as he is , the wisdome of the father , God himselfe .

The persons commanding , particularly , and the● the Iewes , the Pharises &c. that mooued the question , but generally and indefinitely vnder their person , all men , both Iewes and gentiles , all Christians .

The forme of the commandement , Giue , respecteth

2. things viz the matter , what , the things of God . manner how . And this hath an extent to the 1. minde , wherwith , giue freely without grudging , or any sinister and mercenarie respect . 2. hand , how , giue fully without diminution . 3. time , when , giue readily , duely , without delay or hast .

3. The reason of the commandement or fact required , why we ought to giue to God such things , and that is , because they are Gods , for it is iust and meete , that we render to euery one quod suum est , his owne .

We haue now the whole summe and particulars of the text : of which , and of euery of which , briefely and in order . He that hath eares to heare , let him heare . The things required , a part of our temporall goods .

1. The things required in their nature are temporall , or , if I may vse the same word the Apostle doth l l 1. Cor. 9. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fleshly or carnall , such as pertaine to the vse of the body , and this present fraile and transitorie life . Of which both life and goods , sith the Lord is authour , for he it is in quo viuimus , mouemur & sumus . Act. 17. n n Act. 17. 28. 1. Tim. 6. 17. 1. Chr. 29. 11. in whom we liue , moue , and haue our being , and which o o Psal. 24. 1. & . 50. 10. giueth vs all things abundantly to possesse : and likewise owner as of whom in Capite , we doe hould whatsoeuer we haue , for p p Greg. de . dec . passim . Rebuff . de . dec . quest. 2. fig. 2. E. P. Serm. on . Gen. 14. 20. Domini est terra , & Plenitudo eius , that is , The earth is the Lords , and all the plenty and furniture thereof , it is iust and meete that in * * Greg. de . dec . passim . Rebuff . de . dec . quest. 2. fig. 2. E. P. Serm. on . Gen. 14. 20. Signum vniuersalis Dominij , in token of his sole , supreame and vndependant Dominion ouer all , and interest vnto all , some part of the things of this nature also , bee as his q q Andr. Hisp . reg Caluin . in . dec . 1. Hebr. 7. 4. Sacrum vectigal , Sacred tribute or portion , reserued for and rendred vnto him . Offerimus Deo Bona , &c. We offer vnto God our goods ( saith r r Iren. lib. 4. cap. 34. Irenaeus ) as tokens or testimonies of our thankefulnesse for that we receiue of him : knowing it to bee most true , that ( as long agoe s s Orig. in . Num. 18. Homil. 11. obserued Origen ) He which worshipeth God ? t t Fenton . Serm. on . pro. 20. 25. pag. 19. Hous . Serm. 2. on . Mat. 21. p. 18 must by gifts and oblations acknowledge him Lord of all .

Adde to these the vse and end whereunto our God hath assigned and reserued these things , namely , not for his own spending , for our u u Psal. 50. 13. God maintaineth the ministers of his Church at his owne charge . God eateth not the flesh of calues , nor drinketh the blood of goates , but for the vse and sustentation of his peculiar seruants the selected ministers of the Church and temple . That so , being alwaies to haue , that he might rightly in publique bee honoured , priests and ministers of his owne choise , he might haue also De suo , of his own goods , wherewith to feede , keepe and sustaine them . This I take to be cleere by Gods owne speech vnto Moses , when hauing set his marke vpon diuerse things , calling them x x 1. Numb . 18. mine offerings , my hallowed things , &c. he addeth , y y vers. 8. These haue I giuen to the Sonnes of Leui. Why ? z z uers. 21. for the seruice which they doe me in the tabernacle , and a a vers. 31. it is your wages , which I giue you for your seruice ▪ which words doe plainely shew ; That God would , that such as attend him , from age to age , should receiue their maintenance as his pay , and not as mens : as from his hands and not from mans , in lieue of the wages and reward which for their seruice , it was fit and necessary that he their Lord and master and not men , should finde and allow them . Whereupon he saith , not to the people ( the manner of speech is verie remarkeable ) You shall giue them your offerings , for the seruice which they do you : but Ego dedi , I haue giuen them mine offerings for the seruice which they do vnto me , as if he should say , These things are mine , not yours . To me you shall pay them , that as mine , not as yours , they may receiue them ; & so I may pay them with mine owne hands , and of mine own goods , & not they serue me , or I retaine them , at others cost , That they haue , of me they haue it , and not of you . The same in effect hath the blessed Apostle . 1. Cor. 9. where he saith , Ita constituit Dominus , &c. b b 1. Cor. 9. 14. So hath the Lord ordained , for the time of the Gospell , no lesse then for the times before and vnder the law , that Qui euangelium praedicant , ex euangelio viuant : that is , they which preach the Gospell , should liue of the Gospell , c c Theophilact . in 1. Cor. 9. non ex Discipulorum facultatibus , sedex euangelio , that is , not vpon the Disciples goods , but vpon their owne , gotten by preaching of the Gospell d d Idem . Faem . Mon. in the conclusion O. 2. a. Neque enim inquit , tu his alimonium subministras , The number or part of the things demanded . The Leuits Lot . sed propria quaedam industria ipsos alit . For ( saith the Apostle ) it is not thou that giuest them maintenance , but it is their owne industrie , that is the preaching of the Gospell , that feedeth and maintaineth them ; and so they be not beholding to men for their sustenance ; but to God : and they do liue , not on other mens goods , but on their owne .

2. We see the nature of the things demaunded . Let vs search also their number . Things they are , therefore more then one , or of one sort . Take we the words in the present time when Christ spake them , we shall soone finde , that the things of God were manie , as , e e Num. 35. Iosh. 21. 1. manie goodlie townes and cities which their suburbes . 2. f f Exod. 25. 2. & . 35. 5. Leuit. 2. 3. 10. & . 6. 16. & . 7. 10. 29. Offerings of sundrie sortes . 3. g g Leuit. 19. 24. & 23. 10. First fruites of all things . 4. h h Exod. 13. 1. & . 22. 29. & . 34. 19. Numb. 3. 13. First borne of man and beast . 5. i i Numb . 6. ●0 . Leuit. 27. 2. Vowes of sundrie sortes . 6. k k Leuit. 27. 14. Numb. 5. 10. Consecrated things , man or beast , house or ground . 7 l l Numb. 5. 8. Things lost : and with all these and aboue all these . 8. m m Num. 18. 21. The tithes of all things . Whereupon wee may well note by the waie . If such plentifull and honourable maintenance , by the law of God , in Gods wisedome , were allotted to the priests and Leuites of the law , no man of vnderstanding may denie , that as great a portion at the least , doth in all equitie n n Downam . Ser. o● . 1. Tim. 3. 1. De consecr. dist. i. c. Tabernaculum Tho. 2. 2ae. q. arg. . 8. Lud. viu . De Contrit . fol. 122. faem . Mon. O. 4. a Gods portion n●w in time of the Gospell . 1. Tithes personal & prediall . q Aug. de . rect. cath. conuersat . Idem . Serm. de Temp. 219. Idem . de . verb. Apost. Serm. 47. that as we are more bound vnto the Lord in all dueties of thankefulnesse since the Messias exhibited , then they to whom hee was onely promised : and as in the same respect the ministerie of the Gospell farre excelleth the priesthood of the law , so the portion which is due from vs to God , and from him to his ministers , ought to be answerable , at least little inferiour . But if we restraine the words to the time insuing , that is , the time of the Gospell , they will be found to be in pluralitie too , of moe sorts then one . There belong yet to God .

1. Decimae rerum omnium , the tithes of all things , tam personales quam praediales , as well personall as prediall ᵒ vnusquisque de qualicunque ingenio vel artificio viuit , ex inde deo decimas persoluat . Euerie man ( saith S. Augustine ) by what meanes or trade soeuer he liues , must thereof pay the tenth to God . He ought to consider , that All is of God that he lineth by , whether it be the land or the sea , or whatsoeuer els , and that if God had not giuen it him , he had had nothing . p p Aug. Serm. de . Temp. 219. Glos . in c. quicunque . 26. q. 7. Hostiens . in . Sum . § Barba . consil 49. And. His . reg. Decim . 10. Anthon. Butr. in cap. Paro chiano● . C. 16. q. 1. R●uertmini . Quod si decimas non habes fructuum terrenorum , quod habet agricola , quodcunque te pascit ingeniuns , a deo est , & inde decimas expetit , vnde viuis . If ( happily then ) thou haue no tithes of the fruits of the earth , as hath the husbandman , yet know that whatsoeuer meanes to liue by thou hast , it is all of God , and ( therefore ) of that thou doest liue by , doth he demaund his tithes . De militia ( igitur ) de negotio , de artificio redde decimas . Therfore Pay thou thy tithes , be it of warfar , of trade , or of handicraft . q q De dec . c. 23. Ibid. cap. ad . Apostolicae . Extra . cod . c. in aliquibus . item . c pastoralis . Fidelis enim homo , de omnibus , quae licitè potest acquirere , decimas erogare tenetur , for euerie faithfull man is bound of al that he lawfully gets to lay out the tenth to God . Siue proueniant r r Rebuff . de dec . quest. 3. fig. 29. 30. epraedio vel pecore , vel ex artificio , industria , scientia , militia , negociatione , vel ex quolibet actu licito , that is , whether they doe arise ( saith a great Lawyer ) of the ground , or of the cattell or of any trade , industrie , science , warfarre , traffique , or any other lawfull act or imployment whatsoeuer .

2. As once the Lord had cities and suburbes for the sonnes of Leui , so hath hee now , and no lesse necessarily ought he to haue , houses of habitation and lands adiacent for the eommodious aboade of the seruants of his sonne , which are iustly called the gleebe or temporalities of the Church , because being of old giuen vp p p As appeareth in sundrie olde and auncient charts , donations and records . Deo & ecclesiae , to God and the Church , and most solemnely deuoted and consecrated ad pios vsus , to holy and religious vses , doe rest ( but where Sacriledge hath preuailed ) in the hands of God , and tenure of the Church and church-men , q q Act. 5. Fulk . ibid. §. 7. neither can be alienated from them without impiety and certaine perill of Gods curse and theirs , which euen r r Capit. Carul . lib. 6. c. 284. with like tearmes bestowed them , and in the firmest manner they could , confirmed them vnto the Church .

3. Thirdly , there belong yet to God Oblationes populi , the oblations or offerings of the people , which hauing a 3. Offerings . ground and beginning no lesse auncient then the s s Act. 4. 34. Tertul. in . Apol. cap. 39. verie first and best age of the Christian world t t Deut. 16. 17. at least , cannot but by verie perpetuitie and antiquitie proue themselues to be both due and also acceptable to the Lord .

4. If anie being in trouble of minde as u u 3. Sam. 1. 10. Hanah ; in 4. Vowes . feare of enemies , as x x Psal. 66. 12. Dauid ; in danger of sicknesse as y y Esay 38. 1. Hezechia , or in anie other distresse , calamitie or aduersitie shal z z Gen. 28. 20. Iudg 11 30. 2. Sam. 15. 7. vow vnto God anie part of his goods , and a a Numb. 30. 3. Deut. 23. 21. binde his soule vpon it , to giue the same vnto the Lord , or to the Church , if the Lord shall be mercifull vnto him , and ridde him out of thrall ; it is out of all question , that the thing , so vowed b b Num. 30. Leuit. 27. Eccles. 5. 3. holy vnto the Lord , and the vse thereof belongs accordingly vnto the Church .

5. Generally and in a word , whatsoeuer a thing it be , that anie of his free heart , religious custome , or through duetie hath giuen , offered , vowed , or consecrated vnto God , c c And. Hispan . reg. dec . 6. it is no longer common or prophane , but d d Leuit. 27. 9. 10 holy to the Lord : and the right , propertie and possession thereof is , and from thence-foorth becomes meerely and wholly his . The power and libertie which God from the beginning of times reserued to himselfe to take , and permitted to all men to giue , and for exercise and signification of their pietie to God , to alienate from themselues some part of the worldlie goods he hath blessed them withall , is neither ceased nor altered , but as a morall duetie belonging to all times , and to all men , requiring them e e Prou. 3. 9. To honour the Lord with their substance , is in force still .

The second generall part of the Text.

FRom the things commanded , let vs come to the commaundement , wherin I haue alreadie prescribed vnto my The commandement . selfe these three considerations , viz. The person commanding . 2. The persons commanded , and 3. the forme of the Commandement .

1. The person commanding is Christ , whose person , he being the f f Mat. 28. 20. author of the Gospell , the g g 1. Cor. 1. 24. Collos. 2. 3. very wisdome of the father , and h h Iohn 3. 2. a teacher come from God , may informe and confirme vs two things , the one is , that this commandement is the minde of God , the will of our heauenly father . The doctrine is infalliblie true . Worthie therefore and necessarie of all men to be credited , receiued and obeyed , in as much as the father himselfe , hauing from heauen proclaimed of him i i Luk. 9. 35. ipsum audite , heare him , hath sealed all his doctrine for heauenly , and his precepts for perfect and authenticall , wherefore as this verie doctrine , the words of my text , did , for the present , stop the mouthes of his verie aduersaries , and made them all , hauing nothing to say there against , k k Mat. 22. 22. much to wonder , such grace was in his lippes , such maiestie in the words of his mouth : so , & much more then so , ought the same words to settle & satisfie the mind and iudgement of all those that professe themselues his disciples , & fauourers of his Gospell .

The other is , that this precept pertaineth directly and This doctrine pertaineth directly to the time of the Gospell . properly to the time of the Gospell , no lesse than of the law , and is a part , if not a fundamentall part , and very Originall of that euangelicall ordinance of the Lords mentioned by Saint Paul . 1. Cor. 9. where he saith p p 1. Cor. 9. 14. Bulling. dec . 5. Serm. 10. Ita dominus constituit vt qui euangelium praedicant , ex euangelio viuant , that is , So hath the Lord ( Iesus ) ordained , and made it an euerlasting law for the time of the Gospell , that they which preach the Gospell , should liue of the Gospel . And therfore saith our Sauiour testifying it , God hath Sua , some temporal things euen now that be his , as wel as Caesar : some certain things whereof a man may say , These be Caesars , & These be Gods , let such as like not the particulars before named and claimed to be Gods , shew vs from Christ his mouth , or from his Apostles at the least , what those things be , wherto God may make claime .

For mine owne part , I giue more credit to Saint Augustine , who alleadging and so expounding this text , q q Aug. Tom. 10. Homil. 48. & . in Psal. 146. C. 16. qu. 1. C. Reuertimini . saith , Caesari census , decimae deo , that is , Tribute belongs to Caesar , Tithes to God : and asketh If tithes be not paide , how God hath those things that be Gods : and to Saint Origen who writing vpon our Sauiours words . Matth. 23. These ought ye to haue done , and yet not to leaue the other vndone : r r Origen . in Math. 23. Abulens . ibid. quest. 56. expoundeth that to be a morall precept , no lesse for the vse of all Christians , then of the Iewes ; and accounteth that by these words , our Sauiour gaue his approbation for paiment of tithes in time of the Gospell . Likewise vnto Saint Chrysostome vpon the same place , saying s s Chrysost. in Math. Hom. 41. Iustitiam , miserecordiam & fidem propter gloriam suam , mandauit Deus , sed decimas propter sacerdotes , that is , Iustice , mercie and faith hath God commaunded for his owne glory , but tithes for his priests sake . To t t Hier. in Malac. 3. 11. Saint Hier. who vpon Malachiah 3. where God bids vs bring all the tithes into his barne , saith , Ecclesiae Populis praeceptum est dare decimas , that is , The payment of tithes is a precept that ought to hold in the people of the Christian Church no lesse then among the Iewes . And in a word , to u u Gualf . Strab. de reb. Eccles. capit . 87. Houend . part. 2. cap. de dec . all the auncient writers and Church , which ( as otherwhere at large x x M. Min. c. 6. Carlt. Treatise of Tithes . I haue shewed ) from the very time of the Apostles , euen vnto our present daies , no many vntill the time and depth too of all corruptions , for the saluing of the Popes sacrilegious attempts , gaine-saying , haue most constantly held . That they are Gods , and z z C. de dic . c. 14. Parochianos . Ridi . vicu . p. 164. non ab hominibus sed ab ipso domino insitutas esse , that is , haue not their institution from men , but from the Lord himselfe : then to thousands of such as without the authoritie of the word , and iudgement of the ancients , presume to obtrude vnto vs for the contrarie , either other mens late vpstart opinions , or their own bare assertions , improbable collections . More , for that no man can hitherto shew ( as a a Gualt . Homil in Math. 23. Ze●per . de legib. lib. primo . Rebuff . de deo . qu. i. fig. 13. 14. faem Mon. n. i. b. Hooker . polit. Eccles. lib. 5. §. 7. 9. Carlt. ir . of tithes c. 5. pag. 25. others wel obserue ) that the law of tithes was euer yet abrogated by God : and lastly , seeing the Church of God hath , for many ages past , consecrated them to God for the seruice of the Church , & so ᵇ bound her selfe to the payment of them , and inuested God with the possession of them , I hould it to be a point altogether out of question , that they be Gods proper inheritance ; so that it is vtterly vaine and superfluous , now to doubt and inquire whether they be a matter of diuine right ? and , double sacriledge to take them away from God , whom God and man haue made his .

As for the gleebe of the Church , the offerings and vowes of the people , which with c c Tertul. in apolog. Cap. 39. Semel Deo dicatum non est ad vsus humanos vlterius transferendum . Decet . de reg. Iuris . 6. Tertull. wee may call Deposita Pietatis , the very pledges and testimonies of pietie and deuotion , it is so out of all controuersie that * Things once consecrated to God , and dedicated to holy vses , may not returne to prophane vsage , nor be alienated from God to man any more ; that no d d Hous . Serm. i. on Mat. 22. p. 20 Fent . Serm. on . prou. 20. 25. pag. 15. Down . Serm. on . 1. Tim. 3. 1. Diuine I thinke will contradict it . If the thing be abused , the vse is to be reformed , but the propertie is still the Lords , and no man can take it from him . The law is plaine for it Leuit. 27. e e Leuit. 27. 28. Capit. Carul . lib. 6. cap. 285. Nothing separated from common vse , may be sould nor redeemed , which law being morall as well as iudiciall , in as much as it euer was , is , and shall be lawfull for man to offer , giue , and vow vnto the Lord his God , can be no lesse in force to vs since Christ , then it was to the Church of God before Christ . The practise is as cleere . Num. 16. The f f Num. 16. 38. Censors once offered to the Lord might not bee put to common vse againe , but must bee reserued to the vse of the Tabernacle , as holy to the Lord by the oblation thereof . And when as wee doe reade g g Act. 5. Down . vbi . supra Anan . and Saphira his wife in the time of the Gospell to bee no lesse lyable to the speedie vengeance and dreadfull indignation of God for taking againe to themselues a part of that themselues had consecrated to God , g Dan. 5. then was h h 2. Mac. 3. Belshazzar for polluting the holy vessels , or i i C. decimae . 16 qu. 1. 6. Tua . glos . C. Omnes . de . maiorit . & obed. C. cum quis . arg. l. assumptio . ff. ad municipia . Rebuff de dec . qu. 5. fig. 25. Andr. Hispan . reg. dec . ● . 11. Corset . in tract . de pot . reg. q. 37. Heliodorus for inuading the treasure of the temple in time of the law , let vs assure our selues , that wee haue as little libertie now as then , to set fingers vpon the things of God : and are as nie vnto cursing . But heerof heereafter .

2. The persons commanded are indefinite , Giue ye . And The persons commanded . indeede the person commanding hauing authoritie ouer all , the commandement must by consequence extend vnto None exempted . all , ⁱ neither Iew nor Gentile , pagan nor Christian , can claime exemption . None so mightie that is greater , nor anie so meane that he is lesse , then a subiect to God and his ordinance . And therefore as euerie subiect Caesar hath must giue to Caesar , that which from him is or may be due , the things of Caesar : so euerie seruant God hath , must yeeld vnto God , that which from him to God is or may be due , the things of God . The citizen or townesman , hath no more freedome then the countriman ; the tradesman or artificer then the plowman ; the merchant or mariner then the land-man ; the lawyer , phisitian or anie other like , then the husbandman : but as k k 1. Cor. 4. 7. all haue receiued of God , so must they all giue to God : and as they are all vnder God , so must they l l Orig. in Num. Homil. 11. De datis & muneribus , out of his owne gifts and benefits bestowed on them , honour God , for m m 1. Chr. 29. 14. Not townesmen , tradesmen , artificers , &c. Vide the M. Min. p. 81. & 32 all is of him .

I know it well , that men of that fashion , I meane towns-men , trades-men , artificers , &c. presume much of their libertie & immunitie this way . But till they haue proued . 1. That they owe lesse subiection vnto God , than the others . 2. That they haue not from God their worldly goods as well as the other : and 3. That they haue lesse neede and vse of the Church and minister then the others , they shall neuer be able to prooue any more exemption then others .

Which yet since such for the most part , will needes practise , and against all right and reason , law of God and man retaine , most iust and right it is , n n Math. 7. 2. that with what measure they meat to others , with the same they should be measured vnto againe : which is very often * * For in townes generally are the weakest ministers , saue where by some extraordinary supply they are releeued . Nor yet the poorer sort . fulfilled vnto them by heape , while , as they defraud God of his carnall things , they also are defrauded of their spirituall : and as they leaue his ministers hungry and needy for the bodie , so they remaine hungry and needy , and in a manner destitute of sustenance for their soules .

If any wil pretend pouerty & plead want , let him know , that euen p p Luke 21. 3. Deut 16. 17. the widdowes mite was accepted and receiued too ; and remember , that God will haue euery man , poore and rich , to giue to him q q Eccles. 35. 10. Leuit. 12. according to the gift of his hand , that is , as his ability is , be it much or little ; and will haue none to appeare r r 1. Cor. 12. before the Lord empty : that so he may be honoured of all , without respect of persons , and he receiue his due from all , who giues to all Pro vt vult , euen as he wil.

Wherfore all cauils , delaies , and excuses laid aside , s s Ambr. Ser. de Quadrag . c. quicunque . 1. in 16. q. 7. quicunque recognouerit in se , quod fideliter decimas non dederit , modò emendet quod minus fecit . First , whosoeuer shall remember himselfe , that he hath not heeretofore paid his tithes and other duties faith fully , let him hence forward amend that wherein hee hath failed , and carefully performe vnto the Lord that which he , in this behalfe expecteth and exacteth at his hand .

And for so much as the Magistrate t t Rom. 13. 4. beareth not the sword for naught , nor fits in the seat of God in vaine , wee must obserue , that as it is his duetie , to be like a good captaine in the field formost in action ; and as a good ruler in house , example to the rest ; for the Magistrate should bee Lex animata , that is , the very law it selfe aliue , that men in him might see by deedes , what they heare and learne from him and his lawes by words ; so it is his duety in this very point ; First carefully to render for his owne part u u Andr. Hisp . reg. dec . 11. Cerset . in tract . de potest . reg. q. 37. out of that he possesseth quae Dei , sunt Deo , that is , to God the things that are Gods . Secondly , then by good and wholesome Lawes and ordinances , hauing not only vim directiuam a force directiue for all , ( so they are rather counsells then Lawes ) but also vim coactiuam , a force coactiue for the bridling and enforcing of some , to prouide ( as farre as in him lyes ) that such as be vnder his commaund may doe the same .

Wherefore let such as be in authority ( as it becommeth the x x Isai. 49. 23. nursing Fathers of the Church , & y y Basil . Daron . pag. 43. them that count it An admonition vnto Magistrates . a principall part of their charge , to cherish good pastors ) set before their eies the religious example of good king z z 2. Chro. 31. 4. Down . Serm. on 1. Tim. 3. 1. Hezekiah , who to the end the Priests and Leuites might be incouraged in the Law of the Lord , tooke a strict and due course that the tithes of all things , and other portions belonging to God and his Priests , might iustly be restored and duely paid vnto them : imitate the true zeale of that godly Ruler , a a Nehem. 13. 8. Nehemia , who would not indure the alienation of one chamber of the Priests , to the priuate vse of Thobijah , and that neuer rested , till he had b b Nehe. 10 34. restored to the Priests , and Leuites of the house of God all their tithes , offerings and other duties , that so , being duely prouided for , they might not forsake the house of God any more : and pace in the steps of that thrice renowmed and religious Emperour Constantine the great , which c c Herm. Gigas . confirmed vnto the Church the tithes of all things , and d d Zepper . de polit. eccles. lib. pri. capit . 21. Zozom. hist. eccl. lib. 2. c. 4. Euseb. de vit. Const. lib. 2. c. 36. et . lib. 10. c. 5. An Admonition to the Parliament . restored vnto it all such lands , fields , houses , &c. As in former times , the time of peace , had beene giuen to the Church , and in latter daies , daies of persecution , had beene taken from it againe .

And our Parliaments I would beseech in the name of God , to be careful to auoid that imputation which S. Paul layeth vpon the Iewes , e e Rom. 2. 21. Thou abhorrest idols ( saith he ) and dost thou commit sacriledge ? And f f Down . serm. on . 1. Tim. 3. 1. let them consider , that if not to the full restitution of all impropriations , ( which at the dissolution of Abbies iustly ought and g g View of . L. pag. 169. easily might haue beene made ) they still remaine deepely obliged , and for the not restoring thereof the whole land standeth in an high degree obnoxious to the iudgement of God : yet their sinne cannot be little , which not restoring them , haue not prouided for euery such impropriated Church , a fit Vicaridge at the least , so sufficiently endowed ; First , with part of the gleeb , secondly tithes as well great as small , & thirdly , other profits of the Church , that so the vicar might be able : first , to doe diuine seruice , secondly ; to informe the people , and thirdly to keepe hospitality , according to the very tenour and letter of their owne lawes , enacted vpon due and mature consideration of the equity and necessity of such a course h h An. 15. Ric. 2. cap. 6. an . 4. Hen. 4. cap. 12. in time of i i Othobon . c. Quoniam de Appropriationibus Ecclesiarum palpable blindnes , as well k k An 1. Edu . 6. cap. 14. as of better eye sight , l l As appeareth in the common formes of the Ordinations of Vicaridges . and intent and minde of euen such as at first attempted that euill : that so the people defrauded of their tithes , &c. might not with double sacriledge be defrauded also of the food of their souls whilst left to the curtesie and conscience of the m m Constit . eccles. can . 45. & . 46. exempted Impropriator , which for the most part , is cruell , carelesse ; and couetous , they are committed to the refuse of the Clergy , such as wil be hired for least , n n Reynold in Obad . Ser. 2. as if the olde Prouerbe , best is best cheape were no longer true , but the new practise , best cheape is best , were the right rule . And that little is the Clergy of our land , specially the inferiour Ministery of our Church beholding vnto them , which after so many spoiles and iniuries done thereunto , cannot obtaine so much onely , as to haue that remainder which is left , to be paid in specie , or to be disburdened of those , or at least of some of those pretended o o Rid. view . p. 160. exemptions p p Carlet epist. dedic . Hous . on Math. 21. Serm. 1. pag. 44. hard customes , vnreasonable compositions , pernitious prescriptions , and q q Ridl . view of L. p. 113. 115. odious prohibitions , wherewith it is daily more and more depressed and impouerished , as if either that estate alone had already , & could not but haue , an Omnia benè , or we alone , that be of the ministery , aboue all other members of this common-wealth , were eyther no part of their charge , or not worthy to be respected , righted and releeued .

Lastly , let Lawyers and Iurors , vpon whose pleading and Ad admonition to Lawyers and Iurors . verdict those things do too often much depend , take heed that they doe not rashly and partially giue away those things from God . The cause and right is Gods , and therefore they must know , that in striking a poore Minister , and wresting from him his tithes , and other dues , through his side they strike , and wrong not the Church onely , but God also , of whom we hold originaly , and in Capite whatsoeuer is the Churches . It will ill excuse the one , that they plead for their fee , and therefore must make candida de ●igris , et de candentibus atra , r r Ouid. Metam . lib. 11. fab. 8. of nothing something , like the Heathen Orators , which counted it their glory s s Tull. de Orat. lib. primo . Erasm . Apotheg . lib. 8. Licost . Apoth. pag. 105. to cast a mist before mens eies , and make a bad cause seeme good : nor acquit and iustifie the other , that t t Foem . Monar . they do gratifie men of their owne fashion , & do for them as they would be done for in like case . These causes no lesse then any other should be handled sincerè et candidè with all sincerity and indifferency . And reason it were u u Ridl . view of pag. 133. considering how much is already by sundry sacriledges , by pretence of law , by alteration of times , and other vijs & modis iniuriously taken from God and the Church , they should fauourably interpret the Lawes to the good of the Church , and restoring vnto God , that which indeed is Gods , rather then , as adding affliction to the afflicted , and trampling vpon those that be already vnder foot , make our burden still more and more heauy , as if there were a continuall and generall conspiracy of the laity against the Clergie : they did all thirst for that little as yet left vs : held it a ruled case ( the x x Foem . Monar . n. 4. a. Rid. View of pag. 185. moderne practise makes it seeme probable ) that whatsoeuer cause comes into the common Law for tithes , must goe against vs : and would teach vs by often and wofull experience , that y y Foem . Monar . n. 8. b. we were better loose all , then sue for any , where the matter must come through their hands . Howsoeuer , credible it is , that if those kind of persons were all , and alwaies as able and carefull to make demonstration of Science and conscience , as their place and charge requires they should be , it would go better on our side , then oft it doth , and the olde prouerbe z z Adag . Eras . pag. 161. ouem lupo , not be so often verified , as now it is .

I come now to the third thing in the commandement , the forme , which the very word Giue doth informe vs to be 3. The forme of the commandement . two-fold , that is first for matter , what wee must giue ? secondly ; for manner , how we must giue ?

For the matter , what must we giue to God ? Quae Dei sunt , those things that be Gods , the very things themselues , euery thing in his kinde . And this I take to bee a point much to be respected , I meane , that men ought to giue to We must giue to God his things in their owne kind . M. Min. cap. 4. God , not what pleaseth themselues , a little som-what in steed of that is his , but they ought to lay him downe the verie thing it selfe , as it doth arise , and pay him his due in specie , that is , in its owne kinde .

In the a a Gen. 4. et 14. et . 28. et . 35. Israelies . time of nature , Godly people obserued it to the Examples of Patriarkes . true God , as is euident . Gen. 4. et . 14. et . 28. et . 35.

The Iewes in time of the Law continually did so , to the Priestes and Leuites of that time . Examples and proofes thereof abound , as may easily and at large , appeare to him that hath the leisure to peruse , which I haue not to recite , these places , b b Exod. 22. Num. 18. Nehem. 10. Mal. 3. &c. Ezod . 22. Numb. 18. 2. Chron. 31. Nehem. 10. Malachy 3. Matth. 23. Luke 18. 1. Corin. 9. and other more .

And it is most certaine c c Ridl . view of pag. 161. Heathens . that for some ages of the Christian Christians . world , howsoeuer now as tares into corne , ruines into an house , and rents into a Garment , a very contrary practise be crept in , Christians generally obserued the like in time of the Gospell .

The heathen likewise , directed no doubt not onely by natures light , but * * Carl. treat . of tithes . cap. 2. fol. 10. also by direction and tradition from the ancient Patriarks Noah and others , performed the same vnto those they tooke to be Gods ; witnes d d Plin. lib. 12. c. 14. e● 20. et lib. 18. cap. 2. Plinie speaking of the Romanes , Sabeans and Ethiopians : and e e Festus . Festus generally of all nations .

And very reason may assure and teach vs this to be the best course that f f Rebuf . de . dec . qu. 1 fig. 2. 4. 5. Idem . de congr . port . pag. 385. fig. 81. C. i. de Prebend . in 6. Clem. ● . de in . patron . Willet . in Synop. contr. ● . qu. 6. can be , the speediest , surest , easiest and safest manner of paiment that may be : and which is the thing of most speciall note , of all other courses , it is least subiect to alteration , because howsoeuer the prizes of things doe rise and fall , and daily change , yet the things themselues change not . And therefore g g Hooker . pol. eccl. lib. 5. §. 56. nature which is Communis omnium pareus , one vnto all , must needes bee the most indifferent standart betwixt God and man , the minister and people , that can be . This way we should not bee inforced h h A course very preposterous and vnreasonable . sore against our will , and to our great griefe and losse , to take for our goods , not , as al our parishoners may for theirs , that is , as things are now worth , but as they were worth an hundred yeares agoe : nor bee compelled , will we , nill we , to take money of others exceeding cheape for that , which presently for our owne necessaries , we must buye of others exceeding deare . A course so against all sense and conscience , that if it were vrged vpon anie but God and his ministers , would haue beene righted ( as reason were ) full long agoe ; and such a course , as if they that vrge it and hold it most against vs * * Foem . Man . ● . 8. a should be tied vnto but a little while , and inforced to indure in their owne lands , farmes , corne and cattell , they would soone cry out with open mouth to be intollerable , and not suffer their eies to sleep , or their eyelids to slumber , till they had found out a remedy for it .

* * Redemption of tithes in some cases may be tollerable . I deny not , but that if men be desirous to redeem their tithes , and to pay mony in steed thereof , this may lawfully be done . Prouided alwaies that it bee with the free wil , and vnconstrained consent of the present Incumbent . Secondly , that the redemption be reasonable , that is , h h Carlt. treat . of tithes c. 5. fol. 26 Nouel . const. collat. 2. answerable at least to the present valew of the thing it selfe redeemed .

My Prouiso hath sufficient warrant . For it is grounded first vpon the law of God , by which no redemption of any thing consecrate , or of any tithe , was permitted , but so as the party would pay for it . How ? i i Leuit. 27. 12. 20. 30. as the priest himselfe should valew it , and adding a fifth part of the price more for amends : secondly vpon our owne ecclesiasticall Law , which is k k Lind● . Prouinc . lib. 3. de dec . et ob . passim , Exigantur decimae , et prout expedit , ecclesiae persoluantur , si Rector ita maluerit : Nisi parochiani velint pro talib . competentem facere redemptionem ; idque ad valorem decima , modo ne in fraudem et damnum ea fiat ad commodum eccl. scilicet ad iust . valorem , vel amplius . full of clauses to this purpose : and in practise whereof , the Church being then the stronger side , we may easily conceiue would admit no other redemption of tithes but such , as it tooke to be beneficiall and profitable , not preiudiciall and hurtfull to it selfe . And to the same doe l l Rebuff . de dec . q. 13. f. 35. C. Veniens . de Transact . Transactio super dec . futur . quamdiu viuit Curatus valet , sed eo mortus extinguitur reg. iur . an t . 54. Duaren . de Benef . et minist. eccles. lib. 8. c. 1. others well agree , where they signifie and determine that the Act of the present Incumbent , as who hath but the vse , and not the ᵐ inheritance of that is Gods , ought not to preiudice the right & liberty of his successor .

This being the law of God before Christ , and of the Church since , grounded also vpon great reason and equity , as m m Matth. 17. 12 That we doe to others , as we would others should do to vs , that we n n 1. Thes. 4. 6. defraud not , nor oppresse any man , much lesse not God nor his Churh . That we o o Reg. iur . an t . 206. take not from any man his goods against his will , or without , iust & compotent satisfaction , we may clearely conclude , that then onely do men giue God the things of God , what is his right and due , as they ought , when as we ( his ministers ) are free and at our owne choice , to take , as in ancient time we were , either money , or if that we dislike , our owne in kinde . No man , no man , I There is as great reason and cause wee shold improue our liuings , as other men doe their lands . am sure , is able to shew iust cause why we alone ( the Clergye ) ought not to haue our owne in kinde , or the full valew thereof , as well as first , our predecessors formerly haue had ; secondly our selues in diuers things ; and thirdly , our neighbours ( the Laity ) on euery side vs , rich and poore , in euery thing continually haue .

There be that wil tell vs of customes , compositions , prescriptions , Customes , Praescriptions , &c. in case of tithes prooued vnlawfull . &c , To the contrary .

The very name of p p Cicer. 2. Tuscul . Custome is of great force ▪ and prescription hath a peculiar might : so that q q Galen . de sánit . t●end . lib. 1. pag. 33. et lib. 5. p. 336. Aug. ad Ian. lib. 1. as in mens bodies , hee that leaueth a thing accustomed doth many times hazard his health ; so in mens estates , hee that breaketh a custome , doth oftentimes preiudice their right . But yet I hope no wise man , much lesse any good Diuine will affirme , that in all things the very colour of a Custome is enough , and that all that must needs alwaies be lawfull and good , which can be proued to be a Custome . For then in vaine did God charge his people that r r Leuit. 18. 30. they should not doe any of these abominable customes which had bene done before Leu. 18. The sonne of God did not well s s Matth. 15. 3. to reprooue the Pharisies Matth. 15. for obseruing the Traditions , that is , the ancient customes of their elders : and the good Fathers of the Church haue greatly erred in teaching vs that t t Aug. de vnic. bapt. lib. 2. Cipr. ad Pomp. Isidor . in synon . lib. 2. Distinct. 8. veritate . Ratio et veritas Consuetudini praeponenda : that is , Reason and veritie , are to be preferred before vse and custome .

Presuming therefore that wee shall easily thus farre agree , u u Andr. Hisp . de Dec. ca. 8. That against the word of God no custome can hold : That x x Concil. Sardicen . Canon . 1. Duaren . de Benef . lib. 5. cap. 3. Mala Consuetudo non minus quam pernitiosa corruptela , funditus eradicanda est : that is , An euill custome in the body politique , no lesse then a pernitious corruption , or dangerous disease in the body naturall , ought vtterly and speedily to be rooted out . That custome y y Decret. lib. 1. tit. 4. de consu . cap. vltim . to the ende it may hold for a Law , ought to be agreeable to reason , and as our z z An. 32. H. 8. cap. 7. in praef . owne Law well giues the terme laudable and good : and that a a Aug. de Baptis . paruul . Tertul. de Virg. velandis . Senec. de vera . vita . Veritate manifestata non est sequenda consuetudo , quia Dominus non Dixit , Ego sum consuetudo sed ego veritas , that is , The truth beeing manifested , we are not to follow the custome but the truth , because the Lord said not , I am the custome , but I am the truth : I doubt not to make it cleare , that these customes , prescriptions &c. Whereof now wee speake , in as much as by them the Church is abridged and debarred of a great part of the full valew of her tithes , are contrary to the worde of God , repugnant to reason , and equity , and nothing lesse then laudable and good . For ,

1. The word of God requireth of vs expressely b b Num. 18. Mal. 3. 8. Deeimam 1. God requireth the full tenth . the tenth , and not any other part . Now it is most euident , in all true sense and naturall construction : that as hee goes not a iourney , that goes but a mile or two of the way , and not the whole : hee doth not doe a worke , that doth but a part thereof , , and not the whole : he payes not a sum of money , that paies but some halfe , or a quarter thereof , and not the whole : c c Andr. His . reg. Dec. 9. Ridl . view pag. 148. Foem . Mon. n. 7. b No example in the Bible to the contrary . Ridl . view of page 141. So hee paies not Decimam that paies but the 20. 40. or the hundreth part thereof , and not the whole .

2. There can no one instance be giuen out of the word of God , either that Gods people paid , or God accepted for the tenth some other thing , money or money-worth , lesse in valew then the tenth ; and so any custome for the thing it selfe . And when as our Sauiour speaking of the Pharisies which d d Matth. 23. 23. Luke . 11. 42. tithed their mint , annis , cummin , rue , et omne olus , and euery other herbe , saith , This they ought not to haue left vndone , hee signifies not obscurely that this manner of Tithing , viz. in kind , and without Diminution , euen for those smaller things , much more then for the greater , was in vse vntill his time , and , was a manner of tithing iust and lawfull .

How precise God was in this point , wee may not obscurely gather by this , that he prohibited any man so much e e Leuit. 27. 33. as to chaunge the tithe , a good for a bad , or a bad for a good , without a penall augmentation of it . This beeing Gods law then , seeing he f f Mal. 3. 6. is the same God still ; the tithe is his right still , and the vse of them is like necessary still , how can it be probable , that he should now approoue such g g Martial . epigr. l. 5. Homer . Ili . 6 a Glaucus exchange or alteration , as taking away the thing in kinde , leaues in lieu thereof not the halfe , not the fourth , yea many times not the tenth part that it is worth . And when as hee pronounceth him directly accursed h h Mal. 1. 13. that offereth ( hauing better in store ) the torne , the lame , the sicke , and denieth flatly to accept it , what likelihood is there , hee can bee pleased to haue for his faire , goodly and sound portion the tenth , a modicum so bad , and so little , that in comparison thereof , the smallest , weakest , and worst in kinde were a rich oblation ?

I will graunt ( though with faire probability I may denye it , and Calu. in locum . as some iudicious writers doe restrain that law to vowes and oblations onely ) that God permitted any of his people Deut. 14. k k Deut. 14. 24. in some one case to sell the tithe and make it in mony , and so to come with that mony in his hand vnto the house of the Lord . But that is so far from making against me , that it doth not a little confirme that I do affirme . For first , that was but in one case onely , which with vs comes not in vse : Secondly , he was bound to bestow l l Vers. 26. the same mony , the whole mony againe vpon such commodities as he had sold , and so to bring that newly bought , the thing in kind , & the same kind vnto the house of God . Whereupon I may well inferre , That if our people will , or doe , ( some prescriptiom , or custome allowing them that fauour in more cases then one , and in such cases too , as Gods Law did not ) make mony of the tithe , and sell that is ours , they ought at least to pay vs in steede of that tithe , the whole money they make thereof . Which if they did , ( and out of all question , most of our customes and prescriptions intended no other ) wee could well bee content they should haue that choice which properly belongeth vnto vs : and it should little grieue vs that they from whom it comes , had that is ours , for their money before any other , while as we haue of them for it , as any other would giue .

3. The word of God most strictly forbiddeth any m m Deut. 27. 17. By them the ancient bounds are remoued . to remoue the ancient bounds . Which if it ought to be obserued religiously twixt man and man , I see not , why it ought not as duely at the least be obserued twixt God & man . For is it not meet that God should haue quae Dei sunt , those things that be his , to be as safe vnto him as any man ? Now it is most euident , that this he hath not , where & whensoeuer men giue to God not veri nominis Decimam , as n n Andr. Hispan . reg. decim . passim . the Canonist termes it , the very tenth , but in steed thereof some lesse part , as the twentieth or fortieth . For God hauing set his bounds at Deciman , the tenth , it is by this meanes remooued , and set shorter a great deale . If it be sinne o o Cicer. Parad. 3 transilire lineas , to passe the bounds , this cannot be but sinne ? And if it were a sinne in vs clergy men , if wee would not bee content to pitch at Decimam , but would goe beyond that , and ( without any iust recompensation ) take vp the fifth , seuenth or eighth , why shall it not bee in the laity to goe on the other side , a great deale more ? I take it in Gods commandements , we ought to turne aside p p Deut. 12. 32. neither to the right hand , nor to the left .

4. The word of God disclaimeth vtterly q q Leuit. 19. 35. Deut. 25. 13. Ezek. 45. 10. Prou. 11. 1. & 16. 11. & 20. 16. false waights and false measures as an abhomination to the Lord . Against which if hee doe offend , that deliuers vnto his neighbour lesse then iust waight and iust measure , yea r r Pulton . Ab. weight . Nu. 14. By them God hath false weight & false measure made him . though the difference be not much ; which way can hee be cleared and iustified that obtrudes vnto the Church of God , and to God himselfe lesse ( by halfe and more many times ) then his tenth , which God as his due demandeth to be measured and weighed out vnto him ? Offer such dealing vnto the King , s s Mal. 1. 8. wil he accept it ? when a subsidue is giuen him , thus much of the pound , may a man pay lesse then the ful grant ? The tenth is ( as we may say ) Gods subsidue , or as others more properly term it t t Caluin . in Heb. Sacrum vectigal , his sacred tribute , demanded by God from the beginning , & long since euen by men also , granted and consecrated to God , is it not reason then he should be as truely and iustly paid it , as any mortal man ? To promise one thing and performe another , is no vpright man ? dealing : and being offred to God , what is , if that be not to u u Galath 6. 7. mocke God ?

5. The word of God forbiddeth vs vtterly x x Leu. 19. 13. Mal. 3. 5. 1. Thes. 4. 6. By them the Church is oppressed , and God defrauded . to oppresse or defraud any man , But what more euident oppression can there be , then to take away from men their goods 1. against their wil 2. without due and competent satisfaction , which euen Ahab would not offer y y 1. King . 21. 2. vnto Naboth , though he had a minde and a great minde , to his vineyard : and what more manifest fraud , then that vnder colour of customes , prescriptions , &c. made by them that were nor z z Duaren . de Benef. lib. 8. c. 1. Fent . Serm. on pre . 20. 25. p. 49. Domini the Lords and absolute owners , nor scant Fee-Farmors , but only Tenants for the Time of that they past away in perpetuum as is pretended , we their successors , should be barred of our right claime there to , depriued of a great part of our maintenance , and God leese his true and auncient inheritance ?

If these courses be iustifiable and good , and shall continue , The dangerous inconuenience of these . Whether I cast a doubt without cause , might appeare if particular notice were duely taken of that the church hath lost within these 60. yeares . Foem . Monar . in the concl . n. 8. then verily is both God and his Church in a miserable case . For it is possible , and probable too that it will so come to passe ; it is possible I say , that within a few ages , God shall haue no tithes in kind left him to maintaine his Church and ministers withall . All , as already in many places the most part is , will be turned into customes , prescriptions &c. It will bee no hard matter sometime by feare , sometime by flattery , sometime by force , and sometime by fraud to circumuent , or ouertake many a poore , simple and harmelesse man . And if a finger thus once gotten into that which is Gods , shall , vpon a little continuance be allowed for hould-fast good inough to plucke it from the Church , and to disinherit God of his right , let all that haue anie feare of God , anie loue to religion , or conscience to the good estate of the Church , iudge what may thereof at length ensue .

6. Further the word of God requireth , that hee that 1. Cor. 9. preacheth the Gospell , doe ᵃ liue of the Gospell , and teacheth , nothing more pregnantly , that the minister of the word being b b 1. Tim 5. 16. worthy of double honour , ought c c Rom. 10. 14. Math. 10. Galat. 6. 6. Deut. 12. 19. condignely and liberally to be maintained , yea so agreeable euen to all good reason and conscience is this , that ( as d d Preface to the great Bible . The minister cannot possiblie haue due maintenance so long as these do stand . some haue well obserued ) Those mothers are houlden to be lesse cruell that kill their children as soone as they are borne , then they that withdraw from their pastors necessary liuelyhood and support , fit for their estates . But that it is , not possible for him to haue where such customes , proscriptions , &c. do preuaile For by meanes of them so much of his liuing is continually taken away , that the remainder is altogether vnsufficient and vnfit for him : and so contrarie to the law of God and nature , e e 1. Tim. 5. 18. 1. Cor. 9. 9. Deut. 25. 4. The mouth of the oxe that treadeth out the corne , is mousled , and f f Math. 10. 10. The labourer is denied his reward .

Vpon this ground in the time of the law , the vnreasonable customes and iniurious vsurpations of the people of those times were broken and contemned . For it is not to be denied that euen in those times , while as idolatrie and prophanenesse had gotten the vpper hand , manie had vsurped vpon the tithes , first fruites , &c. and for long time ( time enough to make a custome ) paid either none at all , or very little , insomuch that the house of God thereupon g g Neh. 10. 39. was forsaken , yet neither h h 2. Chro. 30. 5. that good king Hezekiah , nor i i Neh. 10. 39. & 13. 10. that good ruler Nehemiah would take such alienatition , vsurpation , prescription , or custome of non payment , or small payment for a lawfull prescription , a laudable custome , or a sufficient barre against God and his priests , and so leaue them , as in a case remedylesse , and a disease incurable , in their pitifull poore estate : but knowing , that Right doth neuer rotte : and that k k F●m . mon. in the concl . n. 8. A custome of sinning doth not extenuate , but aggrauate sinne , restored fully vnto them , whatsoeuer had formerly beene taken away , and was by law of God and auncient right , found to be theirs .

7. The time of the auncient fathers l l Ridl . view . pag. 145. was free from such The auncient fathers knew them not . corruptions , which as yet had not gotten among them , either name or being . But yet what they would haue esteemed of them , if in their daies they had beene , it is not hard to coniecture . For when as they sticke not to affirme m m Aug. de decem chord . cap. 12. Math. 5. 20. that our righteousnesse doth not exceede the righteousnesse of the scribes and Pharisies , if wee pay not our tithes as they did , and they n n Luk. 18. 12. paid decimam the full tenth of all that they possessed , or but our bare tenth and nothing ouer : and when as question being made , Quid est decimas fideliter dare ? what is it to pay tithes truely ? they o o Ambr. Serm. de . Quadrages . answere , vt nec peius , nec minus aliquando offerat de grano , aut de vino , aut de fructibus arborum , aut de pecudibus aut de horto , &c. that is , A man doth then pay his tithes faithfully and iustly , when as he doth pay of euery thing tithe-able , the verie thing it selfe in kinde , as his corne , wine , fruits , &c. and of them neither such as is bad and nought worth , nor that which is lesse then the tenth for the tenth . And when in their tearmes they p p Aug. Serm. de . Temp. ser. 219. obserue a most exact opposition betweene decimam & nouem partes ; the tenth and the nine parts , decimam & centesemam , the tenth and the hundreth part , they shew plainely enough that they would neuer haue acknowledged ( as euen common sense doth consent ) that they did pay decimam their tithe iustly and faithfully , which should in stead thereof pay a lesse portion by a great deale .

8. We want not also the consent euen of some of our Some learned Papists reiect them . greatest aduersaries in religion , who moued with the clearenesse of this truth , as farre as they dare for feare of their God the Pope , sometimes speake on our side verie confidently in this sort : q q Andr. Hispan . reg. dec . I. &c. Qui non persoluunt decimas , non obstante aliqua consuetudine , imo verius vsurpatione & violenta occupatione , filij sunt perditionis , &c. They whosoeuer they be , that pay not their tenth , anie custome , or as I may more truely tearme it , anie vsurpation , and violent occupation thereof , notwithstanding , are children of perdition . But Bellarmine more fully and freely , r r Bellar. Tom. 1. contr. 5. lib. 1. cap. 25. Tho. 2. quodl. argu . 8. Ludou . viuald . de contrit . fo. 123 Certum est praeceptum de soluendis decimis , qua parte diuinum & naturale est , non posse vlla lege humana vel consuetudine contraria aboleri : ac proinde certum est ecclesiam habere ius petendi decimas , etiam vbi consuetudo est vt non soluantur ; In hoc nim omnes Theologi & Canonistae conueniunt , that is : Certaine it is that the precept of paying tithes so far as it is diuine & naturall , cannot by any mane law or contrary custome be abolished : and therefore it is also certaine that the Church hath right to demand tithes , euen where there is a custome that they should not be paid ; for hereupon al Diuines and Canonists doe agree . I cannot speake more plaine then he doth : onely let this be specially noted out of him , that a custome de non soluendis decimis for none paiment of tithes is nothing : and that , if wee may take his word , who was intimus eorum consilijs , amam that knew their minde as much as any man , it is not his opinion alone , but that all their Diuines and Canonists hold the same .

9 They are directly contrarie to the law eccesiasticall , The law ecclesiasticall condemnes them . which saith expressely s s Lindw . de . dec . et obl. cap. Quoniam propter verb. consuetud . Innoc. extra : de dec . c. in aliquib . Greg. c. cap. ex parte . de consu . Andr. hisp . reg. dec . 1. et est notabile . C. quicunque . 16 quaest. 7. Hostiens . tit. de decimis . Ridl . view of . pag. 148. In decimis realibus non valet consuetudo , vt soluatur minus decima parte , that is , In predial tithes custome holdes not , that lesse then the tenth part should be paid , and againe , In eo autem quod non soluantur decimae , vel minus plenè soluantur , nulla valet consuetudo , that is , But in this , that no tithes ( for anie thing ) should be paid ; or that lesse then the full tenth should be paid for the tenth , no custome holds . And this is confirmed by the perpetuall practise of the same law , in that to this day ( howsoeuer it be crossed , and denied ) it is due proceeding by common law , it allowes plea for all tithes , for the full tenth , and for tithes in kinde , anie custome , &c. notwithstanding : and by this Axiome or generall principle thereof , Non est mos in non decimando : that is , There is no custome for not tithing , and tithe they doe not , which either pay nothing , or that which is as good as nothing . To these I adde the censure it giues of prescriptions in particular , and that is , praescriptio res odiosa , quia iuri alterius detrahit , that is , t t Rebuff . de dec . prescription q. 14 fig. 11. et . q. 15. fig. 16. There is no equitie nor reason in them . in it selfe is an odious thing : why so ? because it is preiudiciall to anothers ( Gods or the Churches ) right .

10 They are contrarie to the rule or law of equitie , which u u Decret. lib. 1. Tit. 4. de consuetud . c. vlt. approoues onely such customes , &c. as are laudable , and good , agreeable to reason , &c. But what can bee lesse reasonable then , x x Faem . Monor . in the conclusion . To take away a goose , and sticke vp for it a feather ? or what more euill then to take from men their goods against their will ? and that without y y 1. King . 21. 2. any reasonable satisfaction ? Is it a thing laudable and good , to pinch and pare away the profits of the ministers liuing in such a sort , as in all reasonable mens knowledge and vnderstanding , he cannot possibly in any good sort liue of the rest ? Is this to doe z z Math. 7. 12. Note this well . as they would be done vnto ? If there were anie such custome , that the rate or price to be paid for anie thing titheable , should bee double , or ten times the value of the tithe , ( the odds and inequalitie offered vnto vs , * * For where our tithe is wel worth two or three shillings we haue for it but two or three pence & for foure pence or twelue pence at the least , we haue but an halfe penie . Item in rates of grounds where it ye elds now per an . hundred markes or hundred — pounds , we haue happely ten or twelue shillings for the tithe thereof after the old valew , where reason would our rates should rise as well as your rent . More , in many places there is a custome , that for pasture ground let to rent , we take for tithe the tenth peny of the rent ; a course very equall and easie , and of long practise as may appeare . Lindw . de dec . cap. Quoniam prepter . §. de Nutrimentis . verb. diuidenda est . in gloss . Yet because it is some times a little more commodious to the Church then the tithe , as now a daies it is paid , can bee , Lord how oft is it denied vs , how hardly can we enioy it what repining and grudging against it ? is many times no lesse ) would they acknowledge it to be a custome laudable and good ? graunt that because it is a custome , it ought not to be broken ? & not thinke it fit , and seeke to haue it abated , and reduced to reason and equalitie ? And why not we likewise to haue the contrarie to be increased and amended ? If wee should offer them for their goods , their corne , their cattell and other like , as their fathers and grandfathers did sell the like , would they not say , we were either madde or senselesse ? yet ( the matter weighed in equall ballance ) there is as little reason , and as small cause why they should doe it to vs , as we to them ? If they of whom we receiue such pay , were bound to sell to vs ( as their forefathers did to our predecessors ) what we needed to buie at the like rate , there were yet some indifferencie . But that they shall be free from vs , and we onely inthralled vnto them , agrees neither with conscience and equitie , nor with that benefit and libertie which all others doe enioy . If a man should offer to a seruant such wages , or to a labourer such pay , as for manie yeares past , men of that ranke a a See the state of An. 25. Edu . 3. cap. 2. An. 12. Ric. 2. cap. 4. An. 23. Hen. 6. cap. 13 , &c. vsed to take , hee should be condemned as deuoide of sense and conscience : but the like is offered vs , wee must take for our tithes but as they were worth , one or two hundred yeares agoe , and haue but such pay for our seruice , such wages for our labour , as was giuen then , when men might haue liued better therewith then now with fiue times as much : and yet we must bee thought vnreasonable that grudge there against ; and not they , that preferring custome before conscience haue not reason to increase it answerable to the times : as if we onely of all people in the land , could liue at Other inconueniences . They be the maine cause of the bad estate and needinesse of our cleargy . Their original erroneous and euill . the old rates , and our estate alone were such as did not rise and fall , as other mens doth .

Heereupon it comes to passe , 1. that manie of vs , namely such whose liuing consisteth most vpon personall tithes , or vpon the smaller prediall tithes , doe liue more like beggers then ministers , 2. should starue for very hunger , if we could not relieue our selues some other waies , and 3. the more our parishoners do prosper , flourish and increase in wealth ( as at this present , in these Halcion daies of all peace and plentie ) the more doe wee decay and pine in neede .

11 Further if we looke vnto their Originall what is it but errour and corruption ? They tooke their beginning and forme b b Alex. Hal. part. 3. qu. 51. 3. Tho. 22. ae . q. 87. ar. 3. See the view of l. pag. 143. & 161 from Papists perswaded most vainely that whatsoeuer it pleased the Pope to approoue , was lawfull and good : and they haue increased and gotten head by c c Pet. Marc. loc. com . class . 4. C. 13 §. 18. Zanch. de . Redē . lib. 1. Cap. 19. Protestants resolued , though faslely , That tithes are not now de iure diuino , and that the maintenance for the minister may be raised any other way . Besides these , but builded vpon one or other of these , we may impute no small part of their being and increase to the d d Ridl . view of law . p. 132. l. 14. Tertul. de virg. Veland . §. 1. Neuend . part . 2. C. de dec . eccles . negligence and simplicitie of such on the one side , as not foreseeing or not regarding what might in time to come thereof insue : and to the craftinesse or couetousnesse of such on the other side , as knowing how to make vse of others weakenesse , cared little so they gained , what anie els , God or man did loose . Their beginning being no better , and their breede so bad ( which thing I take to be so cleare and euident that it needs no demonstration ) as the tree once known to be nought , we are assured the e e Math. 7. 17. Luk. 6. 43. They are a kind of impropriations . See more pag. 29. 30. Whether of the two is the worse , may be doubted . fruit cannot be good : so these springing from causes so bad , they the effects , can be none other then euill .

12 Lastly , view these and consider of them well , and you shall see they are none other , then so manie pettie and particular impropriations . And therefore vnlesse they bee lawfull and good , these cannot be iustifiable : and except they be no sacriledge , no spoile nor mayme to the Church , no bane to the ministerie , no hindrance to the Gospell , no decay to learning , no hurt to the people , these are , and must needes be .

Neither is it easie to say , whether of the two is to the Church the more iniurious , and dangerous . That the easier may he discerne , which shall first obserue , First , That although Impropriations in their proper place , giue to the Church the greater mayme ; yet those are but in some places onely , but these in all . For there is scant a parish , what say I a parish ? scant a house in a parish , the whole land thorough , where some or other of these hale not somwhat from the Church . Secondly , Impropriations are at their stay , They can take from the Church no more then already they haue ( and of them anie more to be made , howsoeuer many a greedie and sacrilegious minded patron either desire or attempt it , wee haue I trust no cause to feare , but to hope rather that both the f f which is very great already , for whereas the whole number of parish Churches in England & Wales is , at this day , but 9284. of them 3895. are impropriated . vide Camdens Britt . pag. 162. number and g g Which is so violent and extreame , that in many places it hath deuoured so much of the profits of the Church , that scant the ½ , yea scant ¼ yea or some times the seauenth or eighth part thereof remaineth to the Church . force of them shall in time , and in short time too , be weakened and abated ) but these doe daily more and moe incroach vpon the Church : and such way , or rather so manie waies are made to the increase both of their number , and their strength , that vnlesse some good and speedie remedie be prouided , we may iustly presage and feare , that as creeping vlcers the body , and moathes a garment , they will in time eate out and vtterly spoile the Church . Thirdly , Impropriations in diuers places might yet be h h As in regard of competiēce . tollerable , if the Churches thereof had the rest of their fruits and profits paid them in as good and ample manner , as at the time of the dismembring thereof they had ( for it would be a matter of no great difficultie to shew by diuers probable demonstrations , that then the remainder was paid in kinde , or by such rates , as were equiualent thereunto , and that all or most of those customes , prescriptions , &c. haue sprung vp since . ) But now these comming in vpon the other , like a new disease to an old maladie , and both sorts together making their assault , i i For of that which by the Impropr . is left , the Parishnor in these daies by his customes , prescriptions , &c. bereaueth the Incumbent vsually of the one halfe at least . how the poore Church is pulled down , and made vnable to vphold and relieue him that should haue her whole meanes , it is lamentable to see , but miserable to feele . Fourthly , Also some of our impropriations , howsoeuer a mayme to particular Churches , are yet quodammodo the Churches still , because they are k k Reynold . in Obad. ser. 2. conuerted to the sustentation of such , as either are , or in time to come may be Church-men : but these serue wholly and onely to the vse of Lay men .

All which if they of the lay sort , that doe so much dislike with impropriations ( and there is scant a man of vnderstanding in any parish , specially where they are , if his own hand be not in the sinne , that doth not ) did well consider , they would , I am perswaded , the sooner disclaime , and euen of their owne accord breake of these vile practises , least that should bee verified in themselues , which Saint Paul obiected to others , l l Rom. 2. 1. Rom. 2. Thou that iudgest or blamest another , doest , the name onely changed , euen the selfe same thing , wherein they must needes be the more inexcusable , because it lieth more in euerie particular andriuate mans power to remedie and remoue these then the other .

And thus you see that these customes , prescriptions , exemptions and other like corruptions , are consonant neither to the word of God , the iudgement of the auncient , the law ecclesiasticall , nor rule of equitie : That their ground and originall is vicious , and all their fruits and effects , to the Church and religion of the Church very pernicious , and therefore ought to be to all good men odious ; and as m m Math. 15. 13. euill plants which our heauenly father hath not planted , of euery man to his power and place , bee rooted out .

But what ? doe I then condemne and reiect all customes , Custome is good for the manner of tithing . compositions , & c ? no , in no wise . The custome of euerie place , De modo decimandi , for the manner of tithing , which in diuerse places is diuers , is exceeding necessarie n n Lindw . de dec in Gloss. verb. vniformis : Idem C. Quoniam propter . verb. consuetud . Rebuff . de decim . qu. 13. fig. 49. 50 Hostiens . in sum e. tit . § fin . q. 16. Ridl . view . p. 148 and commendable : and the due and inuiolable obseruation thereof is the certaine meanes and direct way to conserue peace , and auoide contention betwixt pastour and people .

Likewise if for some of the smaller tithes , by reason they are not so easily alwaies to bee knowne and laid out , as the greater , there were some custome or composition that the parishnor should pay for them ad valorem terrae , after the rate of the ground from time to time . Or if for each particular of that sort ( for in them is the most difficultie of tithing ) there were a seuerall rate or valew certaine , so it were proportionable to the thing and alterable with the time : such a custome or composition might bee See the like in another case Pulton . Ab. title . Iustice of P. num. 66. tollerable for both sides and grieuous to neither ; men that loue quietnesse would better be pleased to be at a certaine rate , then an vncertaine reckoning : yet so God should one way or other haue his iust tenth still . And no reasonable man could nor might dislike that our rates should rise and fall , as doe their grounds or goods .

And verie likely it is , that not a few of the customes , Customes at first not so hurtful as now they be . and prescriptions , that now are found so preiudiciall to the Church , had some such like beginning . The o o Foem . Monarc . in the conclusi . n. 7. b. agreement was according to the full valew and worth of the tithe or ground for the time present : which the one side thought better for him to paie , and the other for him to receiue , then the thing it selfe in kinde .

Which considered , Their dooing , p p An. 2. Ed. 6. Cap. 13. Pult. tith . Num. 41. which tied vs vnto compositions , customes , prescriptions , &c. and did not leaue vs at libertie to take either the rate or the thing , and ( as had beene iust and necessarie , and q q Pulton . Ab. tithes . Num. 25 An. 2. Ed. 6. c. 13 in the bodie of the statute , if that might haue its due course , is alreadie well prouided ) restore to the Church all her tithes in kinde without diminution , is the lesse blame worthie , because the valew of the tithe and rate , being at that time little different , we may coniecture , they had no intent ( as who could not so much as imagine that things would grow to those high prices , whereunto now they are risen ) so extreamely to damnifie the Church , and take from vs our tithes for little or nothing ; but onely or specially that way to prouide for the ease and peace of both sides .

But now such compositions , customes and prescriptions , by the very alteration of times especially , besides the large extent r r Ridl . view of law . pag. 210. and sinister explications of the statutes by which they stand , prouing so hurtfull and preiudiciall to the Church , that the same should still bee continued and pressed against the Church , is a course against equitie and pietie too . And therefore howsoeuer they might be , or be thought to be fit and necessarie for those times , wherein those statutes were made , yet now appearing and daily found verie vnfit and vnequall for these our times , for so much as humane lawes , which are but leges temporis the lawes of the time , s s Lindw . lib. 3. tit . de . celebr . miss. c. effrenata . glos . temp. v. qualitate etist . 4. c. erit . An alteration now desired . ought to be suteable to the times , I trust wee may without either blame or offence desire some alteration and reformation in this beehalfe . It cannot be denied that all lawes of men haue , as all things vnder sun , t t Postn . pag. 47. ortum , statum & occasum , their beginning in which they might be verie good , their state in which they are but indifferent , and their declining in which they prooue vnfit , and so shew themselues worthy , and as it were offer themselues readie to grow out of vse , and giue place to better . Which in this cause not respected , if , as these things got protection , where and when they should haue had condemnation and extirpation , so , to the farther increase of iniquitie in our land , and miserie in our Church , they shall be fauoured ( as oft is seene ) ᵘ beyond the very scope and true sense of those statutes , and x x Ridl . view of law . p. 131. 139. 210. men will stand strictly vpon the letter of each law , and not follow y y Postn . p. 53. dictamen rationis , the sway of sound reason , and the z z Cod. lib. 1. tit. 17. de leg . & cunsuetud . Reg. Iur. Sext. Lopez . de contract . & neget . lib. 1. C. 15. p. 81. minde of the law , much mischiefe , and manifolde inconuenience ( as in this case is too manifest ) will and must needes insue , and the old prouerbe a a Tul. de offic. l. 1 Summum ius , summa iniuria , that is , such , extreame law is extreame iniury bee plainely verified . b b Idem . A man but heathen wise can tell and teach vs , that in such cases . Non exempla Maiorum quaerenda , sed consilium est eorum a quibus exempla nata sunt , explicandum , that is , The examples or the verie facts of our fore elders are not to be stood vpon , but their purpose and intent , whence their facts proceeded , is to be considered . This onely is true and rational imitation .

Neither doe we desire other fauour and course in this our cause , then is commonly graunted to others in cases c c In sundrie new statutes , repeales , explanations , &c not a few : and in this verie case ( custome for tithes ) hath d d Pulion . Ab. ●i●h . Num. 41. lin. 1. for behoofe of the laitie against the * * Note there , the laietie hauing found but one vnreasonable custome against them , and that but in an Angle of the land , could haue it speedily cut away : the cleargie finde many in all places , yet they can haue no redresse . Church , long since beene practised .

Yea , But what a sore losse and hinderance , would this be to a great many ?

Graunt , that because that another hath , they haue not , it be some losse or abatement of their vsuall income and former profit , yet that may easily bee borne , if men will consider as Christians should , that God ( as the man of God told e e 2. Chron. 15. 9. Reynold . pref. Serm. on . Obad. the king of Israel , that asked what he should doe then , for the many talents of siluer he had laid out ? ) is able to giue them much more then that comes vnto , by restoring it another way , and by blessing and increasing ( according to his speciall promise f f Malac. . 3. 8. in this case ) the remainder . If not , that g g Prou. 16. 8. better is a little with righteousnesse , and h h Prou. 15. 16. Psal. 37. 16. in the feare of the Lord , then great reuenewes without equitie . But in verie deede it is none , no man ought to account it any losse or hindrance to him i i Rom. 13. 7. Deut. 24. 15. to pay his due to anie , but aboue all to God . And , if men caried an indifferent minde , why should anie account it anie hurt to them to pay their full tithe in one thing more then in another ? or more to them then to their neighbours that now pay the like ? or to their predecessors , which in their times did pay , as then each thing was worth ? It is a mans hurt to liue by other mens Turpe lucrnea , res pessima . goods , and to continue in doing wrong vnto , or defrauding anie , i i Prou. 20. 25. specially , God and his Church , from time to time , as all they doe , as I haue now sufficiently shewed , which doe not giue to God his things in kinde to the full , or the full valew and due estimation thereof at the least .

From the matter I come to the manner how wee must 2. The manner how we must giue . giue . That considering , it seemes vnto mee , that the verie word k k Abulens . in Matb . qu. 99. Dixit . Reddite et non date : quia dare est donare vel sponte dare : reddere autem est soluere quod acceperis . 1. Freely . giue doth necessarily implie three things , that is , that we pay that which is due to God freely , fully , and timely , for that indeede is rightly to giue a thing , when it is bestowed freely without constraint or respect of this or that profit , fully without diminution , and timely in due and conuenient season , without either disordered hast or needlesse delaie .

First we must giue freely . God as in all things so doubtlesse in this , l l 2. Cor. 9. 7. Ecclus. 35. 10. loueth a cheerfull giuer , and cannot abide that men should as it were conductitia intentione with a mercenary mind , as those that doe all for gaine and profit , yeeld him that is his . He will not haue men make merchandize of his goods , as if they were their owne & not Gods , m m Math. 10. 8. gratis accepistis , gratis date , that is , freely ye haue receiued &c.

Secondly , we must giue fullie , not looking if it be good or bad , neither n n Leuit. 27. 33 may we change it . Gods owne Law . Hee 2. Fully . that bids vs to giue one another o o Luk. 6. 38. good measure and running ouer , doth looke not to be pinched and scanted at our hands , as if wee counted all too much that hee or his are to receiue . If we keepe the fattest and fairest to our selues , and turne him the scruffe and whatsoeuer is nought or little worth , will hee accept it ? How hee liketh such dealing , his law may teach vs wherin oftentimes he requireth , that his offerings be p p Leuit. 1. & . 3. & 22. 18. 19. 20 : &c. Deut. 17. 1. Num 28. 3. 31. of the best , without blemish &c. and his Prophet Malachy can certifie vs , who saith expresly on Gods behalfe , q q Malac. 1. 13. ye haue offered that which was torne , and the lame , and the sicke , and should I accept this at your hand , saith the Lord ? Againe , r r Ver. 14. Cursed be the deceiuer , which hath in his flocke a male , and yet voweth and sacrificeth to the Lord a corrupt thing . And s s Ver. 8. Offer it now to thy Prince , will hee be content with it , or accept thy person ? Adde to these the solemne protestation which God required at euery mans hand , what time hee made his account , whereof yee may read , Deut , 26. The summe whereof is this , t t Deut. 26. 12. when thou hast made an end of tithing , then thou shalt say before the Lord thy God , I haue brought the hallowed thing out of mine house , and also haue giuen it to the Leuite according to thy commandement ? I haue not eaten thereof in my mourning for any necessity whatsoeuer , nor suffered ought to perish by putting it to any prophane vsage , or carelesly letting it to be spoiled , but haue harkned to the voice of the Lord my God , and done after all that thou in this case hast commanded me . Looke downe therefore from thine holy habitation , euen from Heauen , and blesse mee . God will haue him know hee must none otherwise looke to be blessed of God , and made to prosper in all that hee had , but according as God , knowing the secrets of all hearts , did know that he had dealt truely , and iustly with God and his ministers in this point .

Thirdly , Wee must giue timely , euery thing in his due season . u u Exod. 22. 29. Thine abundance and thy liquor meaning the tithes 3. Timely . thereof , as x x Decimas et primitias tuas . the old translator reads it , and all expositors vnderstand it , non tardabis offerre , thou shalt not defer to pay vnto the Lord : but shalt do it y y Guid. in consil. et proces . q. 1. I. Si cui in f. ff. de verb. signif. Panorm. in 2. vocab . out of hand , so soon as it is payable , & can be seuered from the rest . Let it not lye a rotting or spilling thou carest not how long . It is z z Deut. 24. 15. Num. 18. 31. the workemans wages that laboureth for thee in the Lords vineyard , let it not abide with thee beyond the appointed time . Bis dat , qui cito dat . A due duely paid , must needs be both better , and better welcome , then when it is deferd and paide at our leysure , wee care not when nor how . And as thou maist not detaine it beyond due time , so neither oughtest thou to impose and thrust it vnto the Church , before the due time . As fruits are not fit to bee gathered before they be ripe , so tithes not to bee tendred till they bee ready . As a a Rebuf . de dec . q. 12. fig. 1. per. l. cum res in fi ▪ ff. deleg . 1. glo . et doct. in d. C. cum bomines . Guid. Pa. consil. 70. ex prec . q. 1. minus soluit , qui tardius soluit , so by like reason , minus dat qui citius dat . Ouer-hastines in the one , cannot but bee as preiudiciall and hurtful , as delay in the other . In which case though our couetous and vnconscionable age cares little what is right and reason , so they rid the thing out of their fingers , yet the example and practise of former times might shew them , if they would see , what they ought to doe in this matter . People now will not know that b b Dist. 49. c. vlt. in sin . Indignum est dare Deo , quod dedignatur homo , that is , It is a thing vnworthie and euill to offer that to God which euen an ordinary man would for the meanenesse & vnfitnesse disdain to receiue : nor consider that it is great reason the men of God , haue that which is theirs , as c c Joh. Andr. in add . ad spec. in verb. speciem . commodious and fit for their vse , as any other man hath , d d Hen. Boh. in c. cum homines . cod . Oldr. confil . 236 Three sorts of men offend here against . 1. Impropriators . Hous . on Matth. 21. Serm. 2. p. 50 lest their part perish , while the rest doth prosper .

Against this threefold forme of this commandement , there be three sorts of men that notoriously offend .

First , of Impropriators no small number , which haue inuaded the Patrimony of the Church , and taken from it of the Gleeb , the tithes , and other profits no small quantity , as if they had consulted with them of whom the Prophet speakes e e Psalm. 83. 12. Psal. 83. that said , Let vs take to our selues the houses of God in possession : they haue dealt in Gods house as f f 1. Sam. 15. Saul did about Gods commandement . All that was vncertaine , naught , leane and little worth , that haue they left ( and yet scant that neither in some places ) to bee disposed of according to Gods commandement , that is , toward the maintenance of the Minister , but the fattest and the fairest , whatsoeuer was goodly to the eye , or commodious to the purse , as I may say woorth the taking , that they haue laide hands on , and disposed of at their pleasure . But if that were sinne in Saul , & transgression against God so hainous , that g g 1. Sam. 15. 23. for it the Lord cast away Saul and his house , shal not this be sinne also in these , and that such sinne as h h Couel . praefat. to Carlton . may threaten the off-casting of them and theirs ? If it were sacriledge in Nebuchadnezzar , though a Conqueror i i Dan. 5. to take away the goulden vessels of the Temple , & in Belshazzar k k Ibidem . Down . Serm. on . 1. Tim. 3. 1. Ridl . view . pag. 145. to abuse them vnto prophane vses ? what is it in them to haue taken away not the moueables onely , but euen the Patrimony of the Church too ? that haue turned out the Priests of God from the inheritance of the Lord ; and beeing none of the seed of Leui , are l l King . on Ionas . lect. 33. pag. 463. against all equity and conscience entred into it themselues .

The Popes authority by which such spoiles were first made m m Pilking . on Ag. cap. primo . apud canonist . passim . Hostien . lib. 2. c. 1. Catus . test . veril . Tom. 2. li. 15. Rebuf . de dec . q. 5. et . 13. to feede his Monks withall , will not defend them , whom he did neuer intend should haue any part with his in the Churches right . It prooues their Originall n n Down . Sermon on . 1. Tim. 3. 1. to bee Antichristian and them to be without excuse , which haue not so much as o o Rebuf . de dec . q. 13. fig. 32. et 108. an erroneous good intent to shadow their sinne withall .

Tract of time and vse cannot make these lawfull and good . p p Reg iur . an t . 29. Quod initio vitio sum est , non potest tractu temporis conualescere : that is , What was faulty in the vprising , cannot but be naughty in the proceeding q q Math. Westm. in flor. hist. an 1261. Iohan. Sarisb . de nug . curial . l. 7. c. 17. They were , they r r Bucer . de regn. cbr. lib. 2. cap. 7. Latim . ser. 1. et 6 before K. Ed. 6. Lamb. Peramb . of Kent . Monum . of Martyrs . p. Suruey of p. discip . pag. 243. Leauer . serm. at P. crosse . are , and so long as they continue , they will be , the bane of the people , the shame of our Church , the great hinderance of learning , the impouerishment of our Cleargie , and the infamy of our profession .

The s s Carlt. cap. 1. Ridl . view of l. pag. 143. 161. erroneous and late vpstart opinions neither of popish writers , which to flatter that man of sinne , and to salue his all-oppressing power and infinite sacriledges : nor of reformed writers , which either vpon detestation of poperie , wherein Church-goods , the things of God were so much abused ; or vpon a carelesse neglect of this matter , running along with the current of the time , that so they might the better attend points of doctrine more materiall or controuersall , haue held , Tithes not to be de iure diuino a matter of Diuine right , and , that t t Zanch. de Red. in praec. 4. c. 19. Pet. Marc. loc. com . Class . 4. cap. 13. §. 18. the Magistrate might dispose of them and other Church-goods at their pleasure , so as the ministers of Churches were any way sufficiently prouided for ; will not suffice for shelter in this case : the truth being now come to light , and this most euidently cleared , that these things are the Lords u u Ridl . view p. 172. his proper right and peculiar inheritance .

Nor can the shadow of humane law shield them from sinne , seeing it is certaine x x Fent . Serm. on prou. 20. 25. pag. 46. et 53. Hooker . pol. eccl. lib. 5. §. 79. Foem . Mon. n. 3. a It is not in the power of man , to take from God his right , nor iustly to dispossesse him of that which either from the beginning is his , or for long time he hath beene inuested withall : vnlesse it may be proued that Policie is aboue Piety , and that to be lawful among vs , which y y Stat. engl. an 1533. Fox pag. 1750 et 1861. Symach . Rom. sinod . 6. Marcell . c. u. q. 3. c. 35. we haue vtterly condemned in the Papists , and of themselues z z See Iuel . Des. cont. Hard. part . 3. cap. 1. Diuis. 2 2. Many Patrones . not a few doe disclaime , I meane that man hath power to dispence against the law and worde of God .

Next to these are Patrones of Churches and other their Confederates and broakers not a few , which vnder any colour whatsoeuer , deteine any part of the gleebe or tithes , or otherwise where a a C●altaria . i. q. 3 Astesa . in 2. part . sum . rub . de Dec. art. 7. tit. 35. they ought freely , for the onely respect vnto religion , and to the worthinesse and learning of the partye ( not seeking who will giue most : but who is most worthy to receiue ) giue their benefices , doe make a gaine thereof b b Foem . Monar . in the concl . o. i. b. and seeke not the good of the Church but their owne good . If it were sin in the Iewish chapmen c c Matth 21. 12. to sell their oxen , sheepe , and doues in the house of God , what is it in these that sel the very house of God it selfe ? or d d Boys Dominic post . Trin. 10. p. 227. as one saith wittily , magna , parua , omnia . And e e Down . Serm. on 1. Tim. 3. 1. if it were sacriledge in f f Act. 5. Calrt . c. 5. fol. 31. Ananias & Saphira , to keepe away part of what themselues had consecrated to God , when as not consecrated the whole was in their power ; I take it to be most plain & euident , that it can be no lesse then sacriledge in these Harpics to take from God , what was long since , for many ages past , giuen vp to God ? and not by themselues , but by holy and deuout men of former times freely and frankly deuoted & g g Policrat . lib. 7. cap. 17. Fulk . in act. 5. sect. 7. consecrated pietati & fidei : and what neuer was in their power , but was , either by their ancient progenitors , or other predecessors , long and long agoe , by all the meanes they could deuise , euen h h Capit. Carul . l. 6. cap. 285. and as appeares in sundry ancient records . offerimus Deo quod ecclesiae tradimus . with execration and malediction to them that should altar , or violate the same , passed out of their owne power , and left only ( as Gods depositum ) to their fidelity and trust , in the name & to the vse of the whole parish , & right of the Church from time to time to be freely & liberaly bestowed . If a man were put in trust but with an other mans goods by word or wil , to imploy it or see it bestowed to such & such vses : would not i i Iuuenal . Satyr. 13. all men condemne him , for a godlesse & faithlesse man , that should falsifie the trust in him reposed , & as k k Virgil. Aenead. 3. Polymnestor did with Polidore , deceiuing & wronging those to whom of right it appertains , conuert it in rem suam , to his owne vse ? How much more ought wee to know and acknowledge them to bee without any true fear of God , honest faith to men , or good conscience in themselues , which so solemnly & substantially be trusted by God & his Church with the things of God , the patrimony of the Church , the tithes and oblations of the people , turning their l l Reinold . on Obad. Serm. 2. patronage into pillage , faith into fraud , and trust into treachery , shall defraud God , spoile the Church and abuse the people , seeking and making thereof their owne wicked gaine and filthy lucre ?

Let men set what colour they can vpon this rotten post , Their visards vnmasked . and indeed Couetousnesse , Symonie and Sacriledge are now a daies exceeding cunning and crafty : and let these practises bee as common and ordinary as may bee , and indeed ( or m m Boys . Dominic . Palm . p. 135. else the world is much deceiued , ) they be grown to that height , that as S. Bernard said long agoe of another whelpe of this little n n Bernard . sup. cantic. ser. 33. latere prae abundantia non valet , et prae impudentia non quaerit , much more may wee of these , for the abundance thereof hid they cannot be , and for the impudency thereof to be hid , they seeke not to be : yea bee it as o o Hous . Serm. 1. on Matth. 21. 12. p. 27. 34. 40. one of our time most truly hath obserued , videntur licita , quia publica : that is , these sinnes seeme to many to bee lawfull to be done , because they be so commonly and so openly done , yet p p Andr. Hisp . reg. Dec. i. sinne is sinne . q q Ada● . Eras . pag. 313. Lupus pilum mutat , non mentem , and such sinnes these are as God doth , and will surely and seuerely reuenge : and hee cannot be a good or honest man , let men repute him what they will , that defiles his fingers herewith . r r Reinold . Ser. on Obad. 2. If they thinke to couer their prophane dealing with s s Iosh. 7. 22. Achans conueyance , by hiding the pray ; or to wash their hands with t t Matth. 27. 24. Pilates pretence , that they are guiltlesse of the euill , if any be committed , because they giue the aduousons freelie to friends or seruants , they deceiue themselues . u u Galat. 6. 7. God is not mocked : and hee will finde them out in a day when they looke not for him , and in an houre that they are not ware off , and bring them to shame and confusion , with punishment more dreadfull then he did either x x Iosh. 7. 22. Achan , or y y Act 5. 5. Ananias , and make them and theirs feele by lamentable experience , as all histories z z Dan 5. 2. Machab. 7. 3. Diuine a a Ioseph . Antiqu. Iud. lib. 14. c. 12. Valer. Max. l. 1. c. 2. Liu. Decad. 3 l. 2. Plin. l. 9. c. 1. Macrob. lib. 3. Sabellic . Aenead. 4. l. 3. p 527. et Aen. 5. l. 5. p. 764. et ibid. l. 8. p. 821. Polid. angl . bist . l. 10. Buyers & sellers are like guilty in Symonie . and humane doe contest , that Ruine is the end of Sacriledge . For , where there is , * * Boys Dominic . Palm . p. 135. Gloria patri , without a sicut in principio , there cannot be gloria filio , nunc et in sacula .

Will they tell vs ; The fault is theirs that giue , not that take mony ? b b Hous . Ser. 1. on Matth. 21. 12. pag. 26. We tell them , that Selling and buying are both in one Predicament . The schoolemen haue defined long agoe c c Tho. 22 ae q. 100 Art. 1. Gela. epist 1. cap. 23. Nic. de clem . ep. ad Gelas . Rebuf . de dec . qu. 10. fig. 19. that vendentes conformantur Simoni in intentione , si non actu : that is , the sellors of spirituall liuings are all one with Simon Magus in intent , if not in act . And we may tell them too , that theirs of the two is the greater sinne , because they prouoke and inforce them to buy dearly , that full gladly would receiue freely , And more , if Simon Peter had sinned no lesse then Simon Magus , if he had accepted the money which the other offered , ( and this no Diuine did euer denye ) how much more if he had offered that gift to him for money ? then certainely these which take , not what is vnsought or vnthought on offered them , but seeke out giuers ; let crie d d Matth. 26. 15. Quid dabitis mihi ? What will ye giue me ? tarye for chapmen ; and trye who will offer most , can be no lesse in sinne then their copesmates the buyers . And therefore being pares culpa , as much in falt e e Hous . Serm. 1. on Matth. 21. 12 pag. 48. at the least , they must look to be pares paena , as much punished too , if not at the hand of man , yet of God , which f f Rom. 2. 6. Collos. 3. 25. without respect of persons iudgeth euery man according to his worke : and we shall doe them but right , to lap them vp together in that curse which Peter , hauing both his hands and his heart free from partaking with Magus , denounced against their principall predecessor g g Act. 8. 20. Acts 8. Pecunia tua tecum pereat , &c. Your mony so giuen and so taken , and you that giue it and take it , perish together . For we see that you both buyers and sellers , are in the gall of bitternes , and in the bond of iniquitie ; and that the hearts of neither sort of you , is vpright in the sight of God . Therefore h h Greg. lib. 9. epist. 33. Anathema danti , anathema accipienti : that is , Cursed be the giuer , and cursed be the taker : and let all that loue God and the Church say Amen .

To the third place I reduce all such as eyther by meere 3 Parishioners not a few . 1. Vnder colour . fraud , and open iniury ; or by pretended customes , compositions , prescriptions , exemptions , and other like sacrilegious courses , defraude the minister of his due , extort and pare of to themselues any part of his portion , the things of God i i Down . Serm. on 1. Tim. 3. 1. Pretence of custome &c. will not shield them from sacriledge , nor saue them from sinne in this behalfe : as you may sufficiently gather by that already saide vpon the former branch .

Hard haply this would seeme to manie , and some peraduenture will say of my words , k k Amos. 7. 10. The land cannot beare them . But whether they l l Ezech. 2. 5. heare or heare not , like or like not , I for my part dare not m m Isai. 5. 20. Ezech. 13. 10. speake good of euill , and euill of good , nor put light for darkenesse , nor darkenesse for light , for feare of a worse displeasure then anie n n Psal. 118. 6. Matth. 10. 28. flesh and blood can doe vnto me .

Let the custome , let the prescription be what it may be ; in all equitie and conscience o o Matth. 7. 12. ( which is the truest and safest rule to walke by ) were there no law to exact ought of them , Parishoners ought to allow their Minister ( for p p Matth. 10. 10. 1. Tim. 5. 18. Reason and equitie ought preuaile with Christians aboue Law or custome . The labourer is worthie of his meate ) necessarie and competent maintenance , which they neither doe nor can doe , while as the whole euen in their own knowledge and conscience being with the least , they , by their customes , &c. debarre him of no small part thereof , and so doe leaue and allow him ( whether hee sinke or swim they care not ) such a short scantling , and so sparing an allowance , as they know is altogether too little , and vnfit for the minister of the Gospell , and a preacher of the word to liue vpon . q q D. Some pref. to his treat . of sacram . arg. 2. Sophronist . p. 55. Rebuff . de congru . port . p. 335. & 390. fig. 94. C. Omnis Christianus de consecr. dist. 1. Panorm. in dist. c. ex present . col . vlt. de pign . Reason it were , that seeing what in shew and common account remaines vnto the Church , is altogether incompetent and vnsufficient for the ministers maintenance , they should , by a mutuall consent ( reason and equitie preuailing with them aboue law and custome ) restore vnto him that at the least , which by euidence of reason , example of others , rule of Gods word , lawes eccesiasticall , or other like certaine demonstration they shall finde and know to be long vnto the Church , and r r As al his prediall tithes in kinde or ad verum valorem his personall tithes either by iust computation , or by reasonable composition . in verie deede to be the ministers due : that so he s s Both in town & countrie . might be able indeede * * 1. Cor. 9. 14. Parishoners ought to forgo their customes & pay their ful tithe in kinde . ex euangelio viuere , that is , to liue of the Gospell .

Neither neede they doubt least in so doing they should indammage themselues , or preiudice their parish . The thing being so consonant to equitie , and tending to so pious and good a purpose , could not but bee verie well pleasing to God and gratefull to good men : and therefore promise them an assured hope t t Mal. 3. 8. of Gods blessing vpon all that they haue , u u Luk. 17. 37. Ministers ought to exact it of them and vrge them to it and procure them an able and painefull minister from time to time . Nor hath anie minister cause to feare least in asking or exacting this he should offend God , and passe the bounds of his duetie . He asketh but what in verie deede is his due , and demandeth but what originally and properly is Gods and the Churches right : and doth thereby reduce them that now goe wrong into a right and due course . A case long since resolued x x Rebuff . de dec . q. 13. fig. 59. & . qu. 14. fig. 11. Angel . Clauos . in verb. dec . §. 2. C. qui contra . dist . 8. Hostiens . in . c. aliquis infi● . cod . Andr. Hisp . regul. dec . 8. et notab. 5. Clerico si desint alimenta integras decimas petere licebit , non obstante aliqua praescriptione , that is , The minister , if he want maintenance , may lawfully demaund his full tithes , any prescription or custome , to the contrarie notwithstanding , grounded vpon the law of God and nature , y y 1. Cor. 9. 9. 1 Tim. 5. 18. Deut. 25. 4. which saith . Thou shalt not mousle , that is , withhold necessarie food and maintenance from the mouth of the oxe , that treadeth out the corne : and a better course by far , then that which in some places of our land is practised , I meane , to amend the ministers liuing by some yearely pension or stipend raised among few ; which like an z z Hous . Serm. 1. on . Mat. 21. pag. 34. almes to a begger , they may continue or discontinue at their pleasure ; and is caried without anie equal indifferency in the world , neither want we in this case besides warrant , example out of the word , for wee reade that albeit through the sinne of Ieroboam which made Israel to sinne , it was become a a 2. Chr. 30. 5. 10 3. King . 12. 28. Tobi. 1. 4. Ioseph . Antiqu. iud. tib . 8. cap. 3. Hous . ser. 2. pag. 21. 34. a custome in Israel , & confirmed by law , throughout the ten tribes bring neither tithes , nor anie other due , to the house of God in Ierusalem , yet b b 2. Chr. 30. 11. 18. 2. Chr. 31. 5. 5. 11 Tob. 1. 4. & . 5. 13 such among the ten tribes as vnfainedly feared God , and had the true knowledge of the law , held not themselues discharged by anie such custome or law , but as they that knew well , that an interest or proprietie c c Quod diuini iuris est , id nullius in bonis est . Iastit . lib. 2. tit. 1 Item . Aliquande siquis etiam b●na fide rem possiderit : non tamen illi vsucapio vllo tempor● procedit : veluti siquis-rem sacram vel religiosam-possideat . lib. 2. tit. 6. 2. By open iniurie . in the things that bee Gods , gotten vel vi , vel fraude , either by open force or cunning fraud makes neither iust title nor lawfull possessour , the same notwithstanding , veritie and equitie more preuailing with them then anie custome or humane law , did pay their tithes as they were due , to whom , by an euerlasting decree they belonged as appeareth . 2. Chron. 31. Tob. 1. & 5.

As for them which not contented vnder colour of law , custome and other like pretences to haue taken from the minister a great part of his right , doe make no conscience d d Extra . de dec . cap. 16. q. 1. et . 7 et in c. tua . de dec . glos . et doct. in . c. sciscitaueris . 7. quest. 1. C. quisquis . 17. q. 4. Caietam . in Sum. in verb. decimas . to deceiue & cousen him euen of that too which they , hauing no cloake to hide their sin withall , both know and acknowledge to be his due , whether I accuse them of oppression or fraud , of theft or sacriledge , of cruelty or impiety , nothing too hard , nothing too much shall be spoken against them . And if I condemne them as much as any of the former , of notorious sin & wickednes against God & man , no man may iustly blame me . Of such it may be said without al exception or limitation e e Andr. Hisp . in reg. 1. de dec . Rebuff . de dec . qu. 15. fig. 26. Non soluentes decimas , filij sunt perditionis : sunt ipsi in statu damnationis & ijs participantes , &c. that is , They that doe not iustly pay their tithes are children of perdition , and both they themselues are in state of damnation , and likewise al they that be partakers , abettours , counsellors , or helpers vnto them therein . They are not fit nor worthy to be trusted and credited in their other dealings , for , g g Terent. in adelph . Qui patrem fallere insueuerit , facile audebit caeteros , that is , He that will make little conscience to deceiue his owne father , ( God , the Church , and his Ghostly father ) lesse will he make to serue others in like sort . They shew themselues to haue neither h h Luk. 18. 2. fear of God , nor care for man : i i Matth. 10. 14 Calu. in Deut. 12 Mari. in Gal. 6. 7 to be vnworthie the precious Gospell of Iesus Christ and his ministers , both which they doe so contemne , and what in them is , expell from among them : and to be worse then many of the heathen and infidels of the world , which highly k k Mal. 3. 8. feared to rob their Gods , which yet were no Gods , but the worke of mens hands : and l l Diod. Sicul. l. 2 & . lib. 3. Alex. ab . Alexand ▪ lib. 2. eap. 8. counted their priests worthy of greatest honour . Then for whom therefore our Sauiour hath foretold vs and them , m m Matth. 10. 14 tolerabilius erit in die iudicij ; that is , it shall be more tollerable for them of Sodom and Gomorha in the day of Iudgement .

The third generall part of the text .

HItherto haue we heard what is to bee done . Let vs The maine & principall reason why we must giue to God , the things of God . heare also the maine reason wherfore it must be done , we must giue to God , what ? the things of God , why ? because they are Gods , they doe properly belong vnto him as his owne possession , they are n n Deut. 18. 1. Numb. 18. 20. Ezec. 44. 28. a peculiar inheritance or speciall portion reserued to himselfe , so that although he o o Psal. hath giuen the earth to the sonnes of men , yet these p p Sacrum vectigal . Calu. in . Heb. 7. 4. like a cheefe rent to a land-lord , or a certaine tribute to a king , alwaies excepted and reserued . Can we desire a cleerer testimonie of it then Gods owne claime and seasure . Numb. 18 ? q q Numb . 18. Deut. 10. 9. Iosh. 13. 14. Leuit. 27. The tenth is mine , and when men began wickedly to alienate the same , and vsurpe vpon his sacred right , then his reclaime & reseiure therof Mal. 3. where hauing charged them , that they had robbed him , whereof ? of his tithes and oblations , he saith , but r r Malac. 3. 10. bring ye now hence forward omnes decimas in horreum meum . Bring ye euery tithe into my barne : and then s s See before pag. 1. in marg. constant and generall consent of all christendome , which as it were vno ore & animo , with one minde and one mouth , haue euer accounted and called these things t t Rebuff . de . dec . qu. 9. fig. 9. Gods part ; the things of Gods , &c. Of which point before , and u u In my . M. Min , cap. 6. and 7. otherwhere I haue sufficiently intreated .

Are they Gods ? It is equitie then to pay them to God , for equitie requireth and iustice biddeth that we giue to euerie one x x Rom. 13. 7. quod suum est , his owne : were it in none other repect , but because y y Prou. 3. 27. It is pietie to pay them . he is the right owner thereof . More , seeing he that owes them is God , it is pietie too , to yeeld them . z z Tertul. in apolog. cap. 39. Pietas est pro pietate sumptus facere : i. It is pietie for pieties sake , and the setting forth of religion , to be at cost , and a a Philo. Iud. lib. de praem . et honor . Sacerdotum . victus sacerdotum lautior , publicae pietatis est indicium : that is , The ample and condigne maintenance of the ministers of the Church , is an vndoubted argument of our publique Pietie , and true loue and deuotion vnto God : as contra of the contrarie .

On the other side , to with holde them , or to take them To detaine them , it is . 1. Sacriledge against God . or anie part of them from God is iniquitie , it is iniurie because so the right owner is wronged and defrauded : more , seeing the owner of these things is not man but God , it is impietie , yea , it is sacriledge , the highest and the horriblest sinne in that kinde that can be . If he doth sinne that robs or defraudes a priuate man , and hee doe more sinne that robs the Countrie , or ransackes the princes treasure , how much more must he needes sinne , and be guiltie of grieuous transgression , that defraudeth , that robbeth , that ransacketh , not a priuate man , not a Prince among men , but God himselfe ? b b Iustin. leg. 1. digest . ad legem Iuliam . Sacriledge worse then treason . Proximum Sacrilegio crimen est quod Maiestatis dicitur : that is , Treason is a pettie sinne in comparison of sacriledge . The reason is rendred by Saint Augustine . c c Aug. cont . cres● lib. 4. cap. 10. Tanto grauius est peccatum , quanto committi nonpotest ●isi in Deum , that is . This sinne is so much the more grieuous and abhominable , because it can be committed against none other , but against God him selfe .

As they are Gods by reseruation , so are they the ministers of God by assignation , for them hath God passed ouer ( as d d Before pag. 5 is alreadie noted ) for the vse of his sanctuarie , for the maintenance of his ministers therin , that so e e 1. Cor. 9. 14. qui predicant euangelium , ex euangelio viviuant : they which preach the Gospell may liue of the Gospell : and f f Theoph. in locum . Phil. Iust. de praem . et hon. Sacerd. neither they that receiue such things be ashamed to receiue them , as if they liued by almes , or were sustained by the sweat of other mens browes : nor they that pay them be insolent against the receiuers , as if they gaue to such their owne goods , and nourished them at their charge . Being then theirs by assignation , whosoeuer take or keepe from them 2. Sacriledge against the Church . these things , or doe not giue them in due sort , are guiltie of farther sinne in that as they rob God , so man also . And by how much it must needes be a greater sinne for children to rob their parents , or subiects their prince , so it is and needes must bee a greater sinne , to defraud and rob the men to whom these things are assigned and allotted by God , I meane his Church and the ministers thereof , then to rob or defraud some ordinarie and priuate persons . He ( saith Salomon ) g g Prou. 28. 24. that robbeth his father and mother , and saith it is no sinne , is the companion of a man that is a destroyer , what then may we say , is he that defraudeth and robbeth God his h h Matth. 6. 32. celestiall father , the minister of God his i i 1 , Cor. 4. 15. spirituall father , and the Church of God his k k Galat. 4. 26. mother , and this all at once , and in one action ? The God whom such wrong , the Lord I say that hath testified , that l l Matth. 10. 14. Luk. 10. 16. whosoeuer receiueth and condignely entertaineth them , receiueth him , and whosoeuer dispiseth , m m Ignat. ad . Tral . et ad Magn. and contemptibly handleth them , either for their doctrine or their persons , despiseth him , will no doubt reuenge such iniquitie as done vnto himselfe . And as Dauid extreamely handled the children of Ammon , that shamefully intreated n n 2. Sam. 10. 4. Chrysost. in . 2. Tim. homil. 2. his messengers , by shauing their beards , and cutting short their garments : so questionlesse the o o Matth. 22. 42. Couel . in praefat. to Carlet . sonne of Dauid will seuerely punish all such as doe and shal contemptuously handle his seruants by cripping their liuings and clipping their benefices in such sort , that they are faine to eate the shels and take the straw , when others haue the kernels and the corne : and are inforced , as p p 1. King . 18. 13 the Prophets of God in a time of persecution , to liue parcè & duriter with bread and water in a caue or a corner ; and to goe in a frise coate , or a flannell wastcoat , which Dionysius q q Valer. Max. lib. 1. cap. 2. Br●son . li. 6. c. 9. an Atheist , a Church-robber , thought warm enough for winter , and colde enough for summer , while , not the prophets of the groues , nor the monkes of the cloisters , but the gallants of the court & the great ones of the countrie r r Luc. 16. 19. are decked with the fairest , and crammed with the fattest of their portions .

2. Are they Gods ? The notice thereof ought to informe vs all , that howsoeuer these things may seeme much These things are not too much for God or his ministers . in valew , and great in quantitie , yet they are not , nor we ought not to account them too much , too great , for s s Fent . Serm. on Pro. 20. 25. p. 26 M. Min. c. 7. et . 8 what part or portion of our goods should it beseeme God to haue , but such as is great and honorable ? Is it meet to offer but to some terrene prince or noble man , any thing but such as is of some good valew ? faire , and fit for vs to giue , and him to receiue ? such as might argue our affection towards him , and moue his liking towards vs ? much more is it fit when we offer to our God , t t 1. Tim. 6. 15. the king of kings and Lord of Lords , that it should be , not some contemptible and beggerly portion , ( the u u Mal. 1. 13. 14. sure argument of an irreligious and vndeuout minde ) but as they x x Exod. 35. 5. that serue God with a willing and a glad heart , such as is y y C. Quicunque i. in . 16. q. 17. good and godlie . z z C. vlt. in f● . 49. dist. indignum prorsus est dare deo , quod dedignatur homo .

And if wee looke but to them , to whom a a Num. 18. 31. 1. Cor. 9. 14. for the seruice they doe him , God hath assigned the b b Duar. lib. 8. c. i. vsum fructum of what is his , which also c c 1. Tim. 5. 17. do labour for vs in verbo et doctrina , in the worde and doctrine , & speake vnto vs words wherby d d Act. 11. 14. we and ours may be saued , is it not fit and necessarie , that e e Tho. in 22● . qdl . art . 8. Lauater in Pro. 30. 6. Calu. in Deut. 12. they be so seated , and so prouided for that they may commodè & congruè viuere , liue , if not richly and plenteously f f Chryso . in epist. ad Tit. c. 2. et in Phillip. 2. hom. 9. Pet. Mar. loc. con. class . 3 cap. 2. Rebuff . de cong . port . pag. 382. fig. ●6 . Ambr. in . 1. Tim. 5. et in 1. Thes. 5. Bucer . de reg. Chri. lib. 2. c. 13. Suru . of discip . p. 118. at least commodiously and competently , and not inconueniently and needily ? that so , they may attend their ministery alone , and not for necessities sake , g g 2. Tim. 2. 4. Act. 6. 2. intangle themselues in secular affaires , and so attend it , that they h h Heb. 13. 17. 1. Thes. 5. 12. may fulfill it with ioy and not with griefe , as ( i i King on Ionas . page . 463. with griefe and sorrow vnto our shame that professe , and so long haue professed the Gospell I speake it , ) no small number of our ministers yet are inforced to doe .

That God expects these things his owne dealing declares , Gods dealing among his owne people a president . who k k Num. 18. totum . when he did once make claime to any thing by name , it was a portion no lesse , viz. the tenth specially , together with the vowes and offerings of the people . And when he did demand an allowance for himselfe to maintaine his Priests and Leuites withall , albeit l l Num. 3. 46. et 26. 62. compared with the other tribes . cap. eod. they were one of the least tribes in Israell , yet it was so much as in all probability did farre exceed any other tribes reuenewes : and the same in such sort , both m m Num. 35. 3. &c. for their owne habitation , and for their houshold prouision , and keeping of their cattel for vse and seruice about them , was as commodious and fit as to any of the rest : as hee that will consider the particulars , which I haue n n Page 4. before partly nominated , may plainely and plentifully perceiue .

That the Church of God generally neuer thought these Practise of former times too much , the practise of former ages may assure vs , in which they were so farre from accounting the tithes , the tithes alone , ( as many doe now ) to bee too much for God and his Church , that to the intent , the ministers of God might haue wherewith , and whereon to o o The view and consideration of the particulars which the Church yet hath or once had , euidently sheweth this . liue competently and condignely , it added vnto the tithes no small nor few augmentations besides , and prouided to euery seuerall parish Church the whole land thoroughout , both edifices and grounds annexed answerable to the estate of ech place and parish , as without the which by the tithes onely , they saw that the ministers of the Gospell p p C. Non cogantur . 4. dist. gloss . in . l. seru. vrbanis . ff. de legat . 3 doct. in c. episcopus . de Praebend &c. Present experiance . could not , as indeede they cannot ) commodiously liue , and competently be maintained .

And that in very deede these things are not too much , the very estate of the ministery duely considered , sound reason will soon yeeld and confirme . For certaine it is , how great and populous soeuer the place and parish be , and by that meanes ( if sacriledge be not seated there ) the profits farre greater , and more then in sundry others of lesse compasse , yet if we consider , that where many people are , are many poore , and so needs o o 1. Tim. 3. 2. great hospitality , and p p Act. 18 , 9. where is great charge of soules needs great ministeriall labour , and spirituall attendance : as also , that there is great difference in the deserts and gifts of seuerall men , wee may conceiue , that to the end due & necessary hospitality may be kept : that the cure of soules may be duely and well attended : Diuersitie in learning requires diuersity in maintenance . and , that men of worthy gifts and excellent learning may haue reward and liuing somewhat answerable , it is necessary that there should be , not a parity of liuing in all places , but in some little , in some more , in some much . And yet shall they find that ( such is the vnequall diuision of parishes ) as the meanest are commonly too meane for any , so the greatest euen in their iust , first and best forme , will be little enough for some .

And therefore their course , was very preposterous and vnequall , which , as if all places and persons were alike , and that might bee enough for a minister euery where , which might serue well enough somewhere , so handled the matter , that The greater the parish is , the lesse is the ministers liuing : and scant one benefice among twenty , or thirty , is fit and competent for a learned man . By the meanes whereof it follows that q q Num. 26. 54. contrary to the Law of God & good order , The greatest cures haue least and worst intendance : and , The poorest people haue meanest or no hospitality . Yet deserue the first authors thereof some excuse , because first , the extraordinary duties and auailes of the Church then in vse , and likely more and more to encrease : ( which yet r r Rebuff . de congru . port . pag. 388. fig. 83. 86. ought not to haue beene accounted of ▪ because of the vncertainty ) secondly , the paiment of personal tithes in a better sort then now a daies : s s 17. Ed. 2. 5. 9. H. 4. 2. 15. H. 6. 2. 4. H. 7. 8. 24. H. 8. 3. &c. thirdly , the low t t Wherof whoso obserueth our histories for 500. yeares together til the daies of Q. Mary ; shal finde that euen in such yeares as are chronicles for yeares of great deatth , the prices of things were such ( for the most part ) as we now would account reasonable and very good cheap . prices of all things necessary to liue by ; and fourthly , the single estate of the Clergie , with other like considered ; the difference and ods was not so great as now it is , nor the liuing so incompetent and beggerly . But what excuse can there bee for them , which seeing such alteration of times , and such insufficiency and want of maintenance , doe yet sit still , let all alone , and as if all were already very well ; prouide no remedy , no ease for that which whoso hath but halfe an eye may see ; but one dramme of good vnderstanding may perceiue , but one scruple of good conscience must needs consent , and but one graine of religious affection , confesse needs some redresse and amendment .

Some happely will pretend ( for what cause so bad that may not finde some defence or excuse ? ) an impossibility . The case is helpelesse .

But wee can hardly beleeue that that estate which had Note here how easie it were to right the Church , wherof see more at large in my M. Min. cap. 10. power enough in taking away the rights of the Church , hath not power likewise ( if it had will ) to right them againe . Of for some part of amends , that it were a matter of extreame difficulty ; First , to repeale two or three hard and vnequall branches of a statute , that so the body thereof , which is absolutely sound and good , might haue his due and full force ; Secondly , to cut off those iniurious prohibitions of fact , whose chiefe seruice is to vndoe the Church , and by little and little to take away that modicum which yet remaineth vnto it ; Thirdly , to restore to the Church her tithes in kinde : and according to the Law already in force . Fourthly , to prouide at the least , ( the restitution of the whole being immedicabile vulnus , and a matter farther then we may preuail u u Zepper . de leg. l 4. c. 10 p. 366. vel precibus vel pecunijs not to be hoped for , ) that in euery impropriated Church , there should be ordained a vicar perpetuall , and the same conuenably endowed ; as also , Fifthly , that for personall tithes , which are hitherto , y y An. 2. Ed. 6. c. 13. Pulton AB . tithes . Num. 30. 31. granted vs in name , but taken away in deede , there might for the due maintenance of our ministers in townes and cities , some z z As after the manner of London . See M. Min. cap. 8. pag. 154. Ibid. for pers. tithes . pa. 54. 81. et . 132. vniforme and reasonable course or composition be generally setled .

Some it may be will not sticke to say , It is a matter of small moment . The cause is needlesse .

But , ought it to seeme a small thing in our eies , that no small number of our Churches bee altogether vnprouided of any fit and competent meanes for maintenance of their Ministers , and by consequent that many thousand soules in the land b b Prou. 29. 18. Math. 15. 14. Rom. 10. 14. doe perish for want of teaching ? If they were newly conuerted from Paganisme , or lately of desert , or ruinated places made habitable c c For in many of them nothing is left for the minister but a pension of 10. or . 8. or fiue pound , yea in some places lesse than 4. pound , per an though the impropriation be worth . 1. 2. 3 ye or 400. pound per an . See Mr. Crashaw . ep. Dedic . before Perkins . , they could not lightly haue bene worse prouided for , then many of them are , nor is there feare , they should haue suffered such extremities at the hands of cruell and barbarous enemies in time of warre , as they haue sustained of their friends in the daies of peace . Is it nothing that we haue professed the Gospell in all peace and liberty so many yeares , and yet not made due prouision for the ministers of the Gospell , either in towne or country ; but doe entertaine them so basely , so vnwoorthily , d d Hous . Ser. 1. on Matth. 21. 12. pag. 34. that the estate euen of meane artizans and ordinanary tradesmen is better then many of theirs ? Is it nothing that e e 1. Tim. 6. 11. 1. Sam. 9. 6. the men of God ; the f f 1. Cor. 3. 5. ministers of Iesus Christ , those men which g g Rom. 10. 15. preach to vs the glad tidings of saluation , and h h Hebr. 13. 17. watch for our soules , and whom alone the Scripture pronounceth i i 1. Tim. 5. 16. worthie of double honour , which also in former ages were wont to be honoured k k Gen. 47. 22. Numb. 8. et . 35. with freedomes and immunities l l Cassiod . lib. 2. ep. 20. Iud. charond . ad leg . Phil Iud. de praem . et honor . sacerd. C. de eccles. et Episcop. 1. We demand nothing but our owne and which is still paid , one or other where . aboue any other degree or calling , are with vs more pressed with heauy burthens then any , and depressed none so much with hard measure & vnconscionable courses ? And whereas many priuate causes and things of very small moment haue oft had hearing , and found remedy , is our condition alone so contemptible , or our cause onely so vnworthy consideration that it onely may haue no successe ? and he bee censured as factious , that shall but open his lippes on our behalfe ?

First , If we did demaund any thing , but what in right is ours ▪ and what in some or other places , is still yeelded to the Church , wee might with some colour be reiected : but when as we craue and claime of that is other mens m m Genes. 14. 23. Crash . ep. dedic . before Perkins . not so much as a thred or shoo latchet ; least any should say , They haue made vs rich , their sinne is without colour of defence that see the wants of the Church , and distresse of the Ministers thereof , and yet take no course for the supply or remedy thereof in any measure .

Secondly , If that we demand were some trifle , a matter of small moment and valew , our motion might with some 2. That we demand is no trifle . shew of equity bee contemned ; for what is lesse beseeming wise men and worthy , then to contend or argue De lana caprina , for a matter of nothing ? But seeing now , what through alteration of times , and what through vnequall 3. Wee are not otherwise sufficiently prouided for . courses at the first , that which is deteyned from vs , is in many places , as much at least as that wee haue : and that there is scant a parish in the land , wherein the Church one way or other sustaineth not some indempnity and losse , the cause beeing so great & so generall , it wil wel beseeme both vs to make demand , and them ( whom it concerneth ) to take due notice , and yeeld iust restitution thereof .

Thirdly , if we were otherwise sufficiently prouided for , & had euen without that which is detained but a competent liuing , some reason there might seem why we should haue no hearing : but seeing what by vnequall diuision of parishes at the first , the vnequall diuision , or rather dissipation of Church-liuings since , the multitude of vnreasonable customes and prescriptions , together with the continuall imparity of learned mens deserts , that pretence at this time especially * * The whole being but enough how should halfe , a quarter or lesse a great deale , be sufficient ? can haue no place , there is no cause , why the deafe eare should be turned vpon vs : vnlesse any will imagine that wee m m Rom. 10. 15. the Preachers of the Gospell , n n Matth. 5. 14. the lights of the world , o o Matth. 24 45. Luke . 12. 42. the stewards and p p 1. Cor. 4. 1. diposers of the Ministeries of God , q q Act. 26. 18. Act. 16. 17. the leaders vnto life eternall , and r r 1. Cor. 3 , 5. Ministers of saluation , are lesse worthie to be equally respected , duely prouided for , and condignely rewarded , then s s An. 12. Ric. 2. 4 an . 23. H. 6. c. 13. an . 6. H. 8. 3. an . 5. Eliz. c. 4. the very seruants , t t An. 25. Ed. 3. 2 et 34. cap. 9. an . 13. Ri. 2. 8. an . 23. H. 6. 13. an . 7. H. 8. c. 5. Pult. ab . Just. of p. Num. 66. ● . ●bidem . the common labourers , and the ᵘ manuary artificers of our parish . 4. They be not a few that desire it .

Fourthly , If the motion were but the suggestion of some few of the Clergy , or among them , but of the poorer sort , vicars of Churches and other like , ( and yet why should not x x Deut. 24. 14. et . 26. 7. Prou. 21. 13. et 29. 7. 14. the crye of the poore bee heard , and y y Ouid. de Trist. lib. 5. ●leg . 1. they that haue most cause , be suffered most to complaine ? ) it might with some shew be contemned : but since it cannot be denied , but that the number is great both of the greater and superiour sort of the Clergie , as well as of the meaner and inferiour , besides no small number not Clergie men , and those not meane persons onely , well affected to the Clergie , that desire and labour the same , this so generall and weightie a cause , may iustly challenge mature consideration , speedy and condigne regard .

Fifthly . Lastly , if the cause were meerely ciuill and humane , we might with some good colour haue the repulse , 5. The cause is Gods . but being , as it is , a matter altogether of diuine right , wherin no man hath power to set God his bounds , and where he hath right to this or that , to limit him in lieu thereof , what pleaseth them , we ought to be admitted to claime for God , and permitted , yea and assisted by humane law , to receiue the same .

Thirdly , are they Gods ? that may teach vs , that we must pay these things , not as manie dooe , as we are affected to These things must be paid as to God himselfe . the partie which is to receiue them , but as to God himselfe , whose they are . For bee hee worthie or vnworthie , yet God is euer worthie of them . The priests vnder Moses law are reprooued by the Prophets and tearmed z z Isa. 56. 10. Ezech , 13. 3. & 34. 2. Hos. 4. et 5. Mich. 3. 5. Zach. 11. 17. dumbe dogs , deceiuers , sleepie watch men , Idols , &c. But yet the people are not aduised and taught by the Prophets therefore to withhold from them their appointed portions : but a a Mal. 3. 9. the contrarie . Neuer was there greater corruption among them , neuer more wickednesse and all kinde of vnworthinesse then in our Sauiours time , yet ʰ hee sendeth the leper cleansed to the ᵇ Matth. 8. 4. priest , and bids him offer as was appointed , and that to testifie that c c Melancth. in locum . the publique ministerie must be maintained , be the ministers neuer so weake , neuer so wicked . Manie doe obiect ( saith d d Gualt . in Matth. 23. hom. 269. one ) plerosque decimis turpiter abuti , &c. That some doe filthily abuse tithes , and that manie doe employ them to vnlawfull and prophane vses . But yet ( saith he ) This is but a balde excuse , for of such abuses they shall shall giue account to God , which doe commit such things , not who pay the tithes . And what reason will excuse him that withholds from the needie his necessarie liuing , least happily he abuse it vnto surfetting and drunkennesse . It is the part of euery Christian e e Rom. 13. 7. to pay to euery man his due , and not to goe about to excuse his owne iniquitie by anothers fault . Hitherto hee .

And therefore as they did verie ill , which before our time , vnder color of suppressing the licentiousnes , & brideling of the insolencie of the popish or vnlearned cleargie , did pull from the Church what they could : so doe they worse , which doe not onely not restore the same againe , but daily practise all the shifts and deuises that may be , as who can neuer bee satisfied , to pull away still more and There be that still labour to pul more from the Church . Foem . Mo. ni . b. Hous . on Matth. 21. Ser. 2. pa. 33. more from the Church , and so to bring vnto , and to keepe in extreame needinesse and pouertie the true ministers , and worthie preachers of the Gospell also . That sinne had some colour , this hath none . But O Lord God f f Psalm. 126. 2. that our mouth may bee filled with laughter , and our tongue with ioy , mollifie their hearts , or else , make them and theirs like Oreb and Zeb , yea make them and all their counsellers , furtherers and partakers like as Zeba and Zalmana , which yet say , Let vs take to our selues the houses of God in possession , and seeke still to sease vpon the inheritance of the Lord , as if it were set to bee a pray vnto their teeth . Amen . Amen .

Lastly , are they g g Psalm. 83. 11. Boys Dominic . post . Trin. 10. p. 227. Gods ? If then we rob and defraud , we God wil plague them that pay him not these things duely and iustly . spoile and debarre God of those things anie manner of way , let vs looke for the hand of God to smite vs , the wrath and plagues of God to h h Zepper . de leg . lib. 4. cap. 10. C. multi . i. q. 1. consume vs for such sin and iniquity . God himselfe doth plainely tell vs , Mal. 3. That for this sinne he doth curse euen i i Mal. 3. 8. whole nations . As they by their vnreasonable customes , and compositions , by violence and vsurpation , take from him his tithes and oblations , so he by vnseasonable weather , by caterpillers , k k Hag. 1. 6. Math. 7. 2. and other deuouring meanes , doth and will take from them the increase of their stocks , the fruits of their fields , &c. that so hee may bring penurie into their houses , as they doe into his , and make them haue emptie barnes and hungrie bellies , that leaue his barnes emptie , and his seruants in hunger and neede . For this is ( as l l Aug. serm. de temp. 219. Idem homil. 47. et de rectit . cath. conuers . Iac. Gryn . in Mal. 3. Ridl . view of L. p. 177 Saint Augustine long agoe obserued ) Domini iustissima consuetudo , the Lords custome most iust and equall , a thing that he doth very often execute : what ? vt si illi tu decimam non dederis , tu ad decimam reuoceris , that is , If thou giue him not his tenth , thou , m m Andr. Hisp . reg. dec . 9. hauing lost thy nine parts , be brought to a tenth . And therefore ( as the same father peremptorily n n C. 16. Maiores q. 17. Nicola . 1. caus 16. q. 2. Rab. Maur. in Num. lib. 2. C. 22. ●t 23. affirmeth , now there are so manie tempests by sea and land ; so much sterilitie and dearth of victuals ; so often and so great mortalities and famines , because people doe not pay to God his due , but detaine vnto themselues , some by one meanes , some by another , that which is Gods . Other of the fathers , as o o Orig. in Num. homil . 11. Hier. in mal. 3. Origen , Hierom , and others haue obserued the like . And not the fathers only , but likewise the auncient p p Concil. Tribur . c. 13. conc . worm . c. 16. q. 1. synod . Arelat. 4. cap. 9. counsels and sacred synods of those first and best times , that so wee might know the same to haue beene also the common doctrine , and the verie faith of the whole Church , haue so decreede and concluded .

According vnto whom , for our owne land and time , though our other sinnes bee manie , and God no doubt , doth for diuers transgressions send among vs diuers and sundrie plagues , yet I make no question of it , but that for The Principal cause why God many times smiteth vs with famins , vnseasonable weather &c. this one sinne , this so great , so common and vsual a sinne , viz. the defrauding of God and his Church , the manifold sacriledge euerie where committed among vs , the contempt and wrong that way done to our Church-men both in towne and countrie , the ill and slender prouision made for the Ministers of the Gospell by vs that so long haue professed the Gospell ; euen for this massie sinne , or rather masse of sinnes it is , that we are so oft smitten with famines and dearth , with vnseasonable and bad weather , scorching drought and drenching wet , flouds and fires , with losse of goods and needinesse of all things , that so wee may receiue a iust and full reward according to our wicked workes .

The particular falls and miserable ends of sundrie , such as haue lift vp their hand in this sort against God , as that of q q Melanc . de gest . reg. Angl. lib. 3. Polid. virg. anglic . hist. lib. 10. William Rufus here at home , & r r Gagn. lib. 4. hist. franc . Rebuff . de dec . q. 10 fig. 7. Charles Martel in France may teach vs , what danger it is to be aduenturers this way . And where as there haue beene such in these later times , s s Hous . ser. 2. on Matth. 21. 12. p. 35. 38. as vnder colour of friendship and holy pretenses , haue made no little spoile of that is Gods , if we consider what hath beene the end of such , may wee not say with the t t Psalm. 78. 66. Bern. in Cantic . ser . 65. Ridl . view . p. 170. Psalmist . 77. Percussit inimicos in posteriora , that is , that God hath wounded his enemies on the hinder parts , and put them to a perpetuall shame ? and see that fulfilled in them which is written in another place u u Psal. 109. 10. Foem . Monar . in the conclus . o. 3. a. Couel . in praef. to Carlton . Let the stranger spoile his labour : and , let his posteritie be destroyed , and in the next generation let his name be cleane put out , It is an old rule , yet not more old then true . Ex male quaesitis , vix gaudet tertius haeres , that is , Seldome doe goods ill got descend to the third heire . Church-goods are the right x x Sabellic . Aene. 5. lih . 8. p. 821. Gueuarra . Suruey of the preten . discip . c. 21. aurum Tholossanum , scant a man that vnlawfully takes to himselfe anie part thereof , euer thriues afterward : very like to the Arke of the God of Israel , if they y y 1. Sam. 5 , 3. be forced into the temple of Dagon , or z z 1. Sam. 5. 9. 1. Sam. 6. 19. God will blesse them that pay him these things iustly . touched by strangers , they will be their ouerthrow .

On the other side , if wee render to God his due , and rightly giue him the things that be his , wee may safely promise vnto our selues Gods assured fauour and blessing . We haue his word for it Mal. 3. if we bring omnes decimas a a Mal. 3. 8. all the tithes into his barne , and take such order that there may be sufficient meate in his house for them that doe him and vs seruice there , he will open the windowes of heauen vnto vs , and power out vpon vs a blessing of plentie without measure : he will rebuke the deuourer that he shall not destroy the fruit of our ground , our land shall be a pleasant land , and so wee b b Hag. 2. 20. shall be repaid at large , and plentifully restored the losse we might feare , and the hindrance we might doubt wee should doe our selues in yeelding him his due . He can say no more , but bid vs * * Mal. 3. 10. prooue him withall , and make triall a yeere or two , whether he will be as good as his word , and fulfill his promise or not , And c c Gryn . in Mal. 3 would to God in hac re longè maxima , in this so great and weightie a cause , we could at length be induced to prooue what God would doe ? Hee doth not vse to deceiue men with vaine words , nor draw them on to their hurt , if therefore there be anie truth in him and his word ( and what greater impietie can there be , then to doubt thereof ? ) It is the readie way to thriue and grow rich , Maiores nostri ideo copijs omnibus abundabant , quia Deo decimas , Caesari censum dabant , that is , Our auncestors ( saith Saint d d Aug. C. maiores . caus. 16. q. 17. Augustine ) did therefore abound in all wealth and riches , because they alwaies duely paid to God his tithes , and to Caesar his tribute . And we may iustly thinke that no small part of that plentie and abundance which our eares haue heard our owne forefathers had , was because in this point they were more righteous then we . They made that conscience Our fathers in their ignorence shewed a better conscience this way , than many of vs in our knowledge . of paying their tithes iustly and fully , that we doe not . They would not for a world take to themselues that they knew to bee , as they rightly and religiously tearmed it , Gods part , They beleeued they should neuer prosper , if they should deceiue the Church or rob God of his due . They thought it their duetie , if not e e Cassiod . lib. 3 epist. 9. Foem . Mon. o. 2. a. noua construere , that is , to giue somewhat themselues to the Church , at least , yet vetera conseruare , to keepe most carefully that was alreadie giuen . They counted it their glorie to be found to be liberall to the Church ; yea , so carefull and precise were they in these matters , that manie times they would in their last wils bequeath some thing f f To bee seene in many Testamentary records . pro decimis oblitis , for forgotten tithes . And therefore God did blesse them : he did increase their store and multiply their seede ; he made their flocks to prooue well , and their cattell to prosper . If we that exceede them in knowledge , would but equall them in practise : and we that goe before them in profession , would but imitate them ( for this point ) in our conuersation , no doubt wee should succeed them in plentie as well as in place : finde Gods fauour as readie to attend vs as them : and see our fields and flocks , our grounds and goods more fertile and fruitfull , more luckie and prosperous then oft they be . He hath said it g g Titus 1. 2. that cannot lie , h h 1. Sam. 2. 30 . Them that honour me , I will honour , and honour i i Prou. 3. 6. the Lord with thy substance , and with the first fruites ( the best ) of thine increase : so shall thy Barnes be filled , and thy presses runne ouer with new wine , or in plainer tearmes , k k Concil. Trib. cap. 13. Da mihi decimam , & multiplicabo tibi nouem: that is , Giue me my tenth duelie , and then I will multiplie thy nine parts assuredly .

And now beloued to conclude , and bring my long labour The conclusion exhortatiue . wherwith happely , I haue wearied you as well as my selfe , to an end : Consider I beseech you well what I haue said , and l l 2. Tim. 2. 7. the Lord Iesus giue you vnderstanding . If ought distast you , yet rashly reiect it not , doe first as did Saint Paules hearers . Act. 17. m m Act. 17. 11. Ioh. 5 39. Search the scriptures , whether it be so or no , weigh what I haue spoken n n Iohn ● . 24. in an equall ballance , consult not in matters diuine , o o Galat. 1. 16. with flesh and blood , let not selfe will , couetousnesse , custome , companie , and other sinister respects blinde and ouerrule you . What conuicted by truth , the p p 2. Esdr. 4. 41. force whereof is verie great , and soundnesse of argument and demonstration , you finde consonant to veritie and equitie , that practise , remembring well that not they are blessed which heare the word onely , but they which q q Luk. 11. 28. heare it and doe it : that r r Act. 5. 29. we ought rather to obey God then man : and that we must fit and frame not the word , as if it were s s Pigh. Hierarch lib. 3. cap. 3 Hos. lib. 3. de auto●i● . scrip . Cusan . ad Bohem. epist. 2. a leaden rule , to our actions & time , but our actions and time to the word . If you heare and yet will not obey , but harden your hearts , and say within your selues licet persuaseris , non persuadebis , that is , t t Postn . p. 97. Though you haue perswaded vs to the right , yet to the practise perswade vs you shall not : you haue nothing left to cloake your sinne withal . I take u u 2. Cor. 1. 23. God to witnes to my soule , that I haue not handled the word of God deceitfully , but haue shewed you the plaine and right way , and laid before you with all faithfulnesse and sincerity the very truth and law of God . And therfore I beseech you , as you desire to approue your selues x x Iam. 1. 22. Reuel. 1. 3. not hearers only of the word , but doers also of the work , that with all readinesse of heart and will , you embrace and follow it . That so giuing to God those things that be Gods iustly without alteration , fully without diminution , freely without corruption , and timely without delay or ouerhast , God thereby being rightly honoured with your substance , and the Ministers of God duly prouided for , and condignlie entertained , you may auoid the euils which hang ouer their heads that do it not , and enioy Gods blessings and fauours which he hath certainly promised , and will most assuredly performe vnto all those that do according to this Commandement .

The God of mercy , author of all grace make you wise vnto saluation , enlighten your minds that you may discerne things that differ , and guide your hearts that you may delight to doe those things that be wel pleasing in his sight , to the edifying of your brethren , furtherance of the Gospell , comfort of your owne soules , and withall and aboue al , to the eternall glory of God our heauenly Father .

To whom with the Sonne and the holy Ghost three persons and one euerliuing God be rendred and ascribed all honor , praise , power and dominion both now and euer : Amen .

FINIS .
Faults escaped .

In the first page of the Epistle Dedicatorie , last line but two for , thus , reade this . Pag. 5. line 9. reade complained . Pag. 10. line 17. reade of anie , at anie time .