Two Twins, Part 2
THE SECOND PART. Of the Miniſters maintenance.
NOw followeth the ſecond part, which Second part of the Text.concerneth the people, vvho are to maintaine the Miniſtery, wherein were obſerued two circumſtances: firſt, the partie exhorted: ſecondly, the duety to be performed.
For the firſt, the perſon exhorted to maintaine the MINISTER, is eueryevery one, without any exception, that is taught in the word: the foreign, is properly ment of ſuch a one as is inſtructed by word of mouth in the Chriſtian faith, before he be Baptiſed, which was the Churches cuſtome, when perſons of yeeres were conuerted to the Chriſtian religion: but here it is taken for all hearers, ſuch as be in their Catechiſme, and ſuch as be more expert in the word, whither they be inſtructed publikely or priuately of their Paſtours and Miniſters: ſo the word is vſed, as well for thoſe in the Church, as for thoſe that are to be admitted into the Church, Rom. 2. 18. Where the Apoſtle calleth a Teacher of the law, foreign. And therefore here it is, as if the Apoſtle had ſaid, you Galatians, vvhichwhich hauehave Teachers inſtructing you, giuing either to the weaker Milke, or to other ſtrong meate, you, ſo taught, are to maintaine them for that their office and Miniſtery. Doct. Whence we may obſerue, That the learner is to maintaine his Teacher, the Catechiſed the Catechiſer, the Pariſhioner his Paſtour, the Hearer of what degree ſoeuer his Inſtructour. Proofe. This is the principall point here intended in theſe vvordes, which is further proued by this ſame Apoſtle, by many reaſons elſe-where, in 1 Cor. 9. Reaſ. This is an Apoſtolicall conſtitution, and the Lords ordinance, for the maintenance of the Miniſtery vnderunder the Goſpell, as well as vnderunder the law, that Miniſters may be encouraged in the execution of their office, and that there may be a continuance of the Miniſtery, which without maintenance would not be.
Vſe. Therefore you our Hearers are to make conſcience of this duetie, which make no conſcience of it, and you that doe make conſcience thereof, to continue ſo ſtill. Foure principall dueties people owe to their Teachers.There be foure principall dueties vvhichwhich you the people are to performe to their Paſtours, and Miniſters; the firſt is to heare them, which all but Atheiſts and Papiſts vvill doe, vaine Sectaries, idle-headed Schiſmatickes, and ſuch alſo among vsus, which be in louelove vvith their ſinnes, and ſo cannot away to heare them ſpoken againſt. The ſecond is to reuerence their Perſons, receiuing them as Chriſts Ambaſſadours; which the truely conuerted will doe, but the proud and prophane will not. The third is to obey them, and ſubmit your ſelues vntounto them, in the Lord; which onelyonly thoſe refuſe, who cannot away to be reſtrayned from their liberty of ſining. The fourth is to louelove and to allow them maintenance, which the couetous worldling cannot away to heare of.
But to moue you, let theſe reaſons preuaile with you. Paſtours are ſpirituall parents, who beget men vntounto Motiues. 1 Cor. 4. 15. Phil. Verſ. 19. People muſt maintaine their Paſtours. Deut. 25. 4.God, who therefore doe owe themſelues vntounto them, as children vntounto Parents. It is the Law of Nations, and a common equitie, that ſuch as labour for the common good of all, ſhould be maintained by them all: this man yeeldeth to the labouring Oxe, and the law ſo prouided. It is a charge laid vponupon you by Gods Law, Deut 12. 19. 1 Tim. 5. 17. and this is grounded vponupon the former common equitie, verſe 18. EueryEvery trade and calling is able to maintaine them, that honeſtly with diligence labour therein. And is the Miniſterie ſo baſe, as that it ſhould ſet the Miniſters on begging, which attend vponupon it? He that goeth on vvarrefare liueth not on his owne coſt, the labourer hath his hyre, the Shepheard feedes of the Milke of the flocke: Now, Miniſters are watchmen, labourers in the Lords Vineyard, and Shepherds ſet ouer their flockes, and therefore are to eate of the fruit of the Vines, and to receiue maintenance from their flockes, ouer which the Lord hath ſet them.
Miniſters are to giuegive themſelues ſtudiouſly to their 2 Tim. 2. 4.miniſtrie, and not to be intangled with the cares of this world: therefore muſt others care for them, to preuent 1 Cor. 9. 14.their cares. The Lord hath ſet this downe, that hee which preacheth the Goſpell ſhould liue of the Goſpell. Is a meſſenger of ſaluation, of glad tidings of peace, leſſe to be regarded then the Miniſters of the Law and death, who were well and very liberally prouided for among the people of God vnderunder the Law? See then (my brethren) that Nature, common equity, and the word of God doth binde you to prouide for, and to maintaine your Miniſters, by whom you are taught in the word: and thus much for the perſon which is to maintaine the Miniſter, euen eueryevery one, higher or lower, richer or in ſome meaner eſtate, are to ioyne together herein.
The ſecond circumſtance is that vvhereunto this party is exhorted, and that is to make his Teacher …ker of or in all his goods. Whence we may obſerue this Doctrine: Doct. That maintenance is allowed by the Lord or the Miniſtery of the Goſpell, and Preaching of the word: this is proued in, 1 Cor 9. 14. 1 Tim. 5. 17. Proofe. Epheſ. 4. 2 Cor. 5. Reaſon. Vſe.Math. 10. 10. Becauſe it is a calling ordained of God, and Miniſters are his meſſengers and ſeruants, and the labour of the Miniſtery is vvorthy of vvages, and a worke deſeruing a great reward. Acknowledge therefore this truth. For if you will confeſſe maintenance due, you will then bethinke your ſelues peraduenture how you may giuegive them maintenance. For hee that granteth maintenance, muſt alſo afford maintenance, as his iudgement is informed for the one, ſo his conſcience ſhould pricke him forward to the other, but I take this as agreed vponupon on all hands, (except any be poſſeſſed vvith an Anabaptiſticall ſpirit, denying any need of the office of a publicke Teacher) that it is fit that the Miniſter of CHRIST be maintained; but the doubt is of the manner, and of the meanes.
That this doubt may be remoued, and your mindes ſetled, if indeed you dally not with GOD and your owne conſciences herein, three things will I proue vntounto Three points handled concerning the maintenance of Miniſters. Doct. Proofe. 1 Tim 5. 17. Miniſters ought liberally to be maintained.you: firſt, that this maintenance muſt be liberall: ſecondly certaine, and thirdly, that the beſt meanes is, to be maintained by Tythes.
The painefull Preachers of the Goſpell are liberally to be maintained, this is a part of their double honour; in beggarly maintenance is no honour, but baſe contempt; here in this Text the Apoſtle vvilleth their Hearers to make them partakers of all their goods, this is a large allowance. The Miniſtery of the Goſpell is more excellent than the Miniſtery of the Law, and therefore if the Lord iudged them vvorthy of a very great allowance for their labour in their ſeruice for the Tabernacle, how much greater now are the Miniſters of the Goſpell worthy of? But ſee how liberall The Lords liberall allowance to maintaine the Leuites.the Lord vvas to the Prieſts and Leuites. The whole Land of promiſe, was but as a fourth part to all England in compaſſe, yet did the Lord allow for their maintenance, and their families.
Firſt, forty eight Cities with the Suburbs, to dwell Num. 35. 4. 5. 7.in, that their families after their death might not bee expoſed to the cruell world and mercileſſe mindes of men, to ſeeke harbour and homeſteedes.
Secondly, they had tythes of all things, of Corne, Leu. 27. 30. 32.Fruit, Catle, Sheepe, &c: euen tythes of all, as Iacob vowed. Gen. 28. 22.
Thirdly, the firſt borne of Man and Beaſt was theirs, Exod. 34. 19. 20.as appeareth by many places.
Fourthly, all the firſt fruits vvere due vntounto them. Ezec. 44. 30. N…he. 10. 36. Num. 18. 15. 16.Num. 18. 13. Deut. 18. 4. Ezec. 44. 30. Neh. 10. 35. 37.
Fiftly, all oblations and vowes whatſoeuer was dedicated to God, and ſeparated from a common vſe. Num. 18. 8. 14. 19. Ezec. 44. 29. 30.
Sixtly, ſinne Offerings, heaue Offerings, ſhake Offerings, and the Shew-bread. Num. 18. 9. 11. Ezec. 44. 29. Leuit. 24. 9.
Seuenthly, of the ſacrifice of thankeſgiuing, they had the breſt and the ſhoulder, of other, the ſhoulder the two cheekes and maw: and of burnt offerings the skin. Numb. 18. 18. Leu… 7. 31. 32. 34.
Eightly, they reaped benefit by the yeerely appearing of the Males, Exod. 23. 15. and 34. 20. and by other occaſions, Leu. 5. 15. 16.
If therefore wee account double honour, partaking of all your goods, and this the Lords bountie to the Leuites liberall maintenance, then are wee now liberally to be maintayned. For the Miniſterie of the Goſpell, is as worthy of it, as the Miniſterie of the law, Miniſters are to be liberall, and plentifull in good workes, how can they doe this, if they be not liberally maintained? It is alſo not a little meanes to procure to them that reuerence which is due to them, and ſo to preuent contempt.
Vſe. Therefore you ſee that you are not onelyonly to maintaine them, Motiues. but liberally alſo. So ſhall you encourage them in their Miniſtery; ſtir vp other, in hope, to become Miniſters; make them able to ſhew forth good workes of mercy vntounto the poore; and ſo get them fauour and countenance before the people. In the primitiue Church profeſſours were exceeding large handed to the Church; and our latter Aunceſtours ſpared not any coſt to doe good to the Church. Reprehenſion. Which iuſtly reproueth and condemneth now in our age, the ſparing and niggardly hand of moſt tovvards the Church; in other (too many) their Robbing and Sacriledgious hands layd vponupon the goods of the Church; who profeſſe religion in policie, and not in Pietie; and can allow Michaes wages, perhaps ten ſhekels of Siluer, Iudg. 17.a ſuite of apparrell, and meate, and drincke, and bleſſe themſelues for their bounty, if any of theſe come to twenty nobles, ten, or twenty pounds, as peraduenture they will in ſome caſes (viz. that by ſuch a pittance they may poſſeſſe many hundreds of pounds, as ſome doe,) Oh how bountifull Latrones, I ſhould ſay Patrons, be they? for vvhy? they and the like doe iudge out of their charitable pietie, twentie pounds a ſufficient allowance. And it may be ſo; to ſuch baſe fellowes perhaps as they preſent, who are almoſt altogether vnlearned, vnfit for the Miniſtery, and who neuer knew how otherwiſe they could get ten pounds without great bodily paines; no maruaile, that ſuch can be willing to take twenty pounds yeerely for a Parſonage worth fifteene ſcore: horrible Symonie, ex…crable The Parſon and a Cheuerill conſcience hath met together moſt worthy a Plum-tree.Sacriledge! The Canker-worme of Gods heauie curſe ſeaze vponupon ſuch poſſeſſed prayes, and eate vp their ſubſtance, til they ceaſe to doe ſo wickedly. But (Churchrobber) tell mee, if the Incumbent be learned, and a painefull godly Teacher, is this thy allowance ſufficient? I demand why then thou art ſo greedy, ſo immeaſureably gaping for more? parhaps thou haſt two hundred, fiue hundred, or a thouſand pounds by yeere of thine owne lands and leaſes, a full temporall eſtate (if there were in the contentment humilitie, and frugality, and that thou wert not either wretchedly couetous, arrogantly proud and of hauty Spirit, or profuſe and lauiſh in Gods bleſſings) and yet wilt thou liue of Sacriledge? The Lord iudge betweene thee and his Miniſters. Is twenty, forty, fifty pounds, a ſufficiencie for Miniſters of good deſert, whom God accounteth worthy of double honour, and commandeth liberally to be rewarded, and can nothing be ſufficient for you (you wicked worldlings) but that you will needs rob God of his right, and his Miniſters of their due maintenance? Is it his Miniſtery, or his perſon in the Miniſtery, vvhichwhich you ſo meanely eſteeme of, that you can afford him no better reſpect? Surely his worke is 1 Tim. 5.a worthy worke, though a prophane Eſau account it of no valew, not worth a meaſe of pottage: and for that very worke ſake double honour is to be giuen to his perſon.
What Pride then poſſeſſeth your hearts? is your vnderſtandings darkened? and hath the God of this world ſo blinded your eyes, that Gods Miniſters can merit at your hands no more, or the very beſt very little more (if you might hauehave your wils) for their ſufficient maintenance, and yet you …udge your ſelues worthy of all that which you any way can come by, either in the Church or Common-wealth? in former times Prouerb. 3. 9.God was to be honoured with the chieſe of the peoples increaſe and riches, and may almoſt any thing now ſerue the turne? before times the Miniſtery was many wayes maintained, and had a tenth part beſides, and is now nothing but a tenth left ſomewhere, and inſteed of that tenth, ſcarce the hundreth part of the Parſonage remaining to the poore incumbent? Shall we commend the law for ſo well prouiding? or ſhall wee condemne the Goſpell? God forbid: let mens wicked couetouſneſſe be condemned, and the perſons ſo infected be iuſtly cenſured. It vvas before deſtruction to deuour vp that, which was ſet apart for Gods ſeruice; Prou. 20. 25.and thinke you, that no plagues, no puniſhments, ſhall be poured out from God now vponupon Sacriledgious Church-robbers? Shall our fathers giuegive liberally, and ſhall we take away? they gaue of their owne, ſo doe not you, neither will you ſuffer (which is a greater iniquitie) the Miniſters of Chriſt to inioy the free gift of other men. Well, goe on; buy, purchaſe, and poſſeſſe vniuſtly; yet know your ſinne, leaſt a perpetuall conſumption come vponupon your ſubſtance. Surely, vponupon Rom. 2. 8. 9.the vnrighteous ſhalbe indignation and wrath, tribulation and anguiſh, and vponupon the wicked will the Lord raine ſnares, fire and brimſtone, ſtormie tempeſt, and Pſal. 11. 6.this ſhall be their portion to drinke. And thus much for the firſt point, that a Miniſter is liberally to be maintained: the ſecond followeth.
Doct. It is moſt meet that a Miniſters maintenance be as well certaine, as competent. So the Lord did ordaine vnderunder the law, that the Preiſts and Leuites might know Miniſters maintenance ſhould be certaine.their due and right belonging vntounto them: ſo now the the Lord ordaineth his Miniſters double honour, that they liue of the Goſpell, and that their hearers make them pertakers of all their goods. Hereby the people are certainly bound to maintaine them with an honorable maintenance, how this may be to a iuſt ſumme ſhall appeare in the next point to be handled. Reaſ. And good reaſon is there that a Miniſters maintenance be Eph. 4. 12. 13. Mat. 28. 19. 20.certaine. The office of the Miniſterie is certaine vntounto the end of the world; the execution thereof is impoſed vponupon him that is once lawfully called thereto, and to performe his office therein as certainely; the charge is 2 Tim. 4. 1. 2. 1 Cor. 9. 16.great and waighty, and a woe remayneth to him, if hee doe not. It is therefore moſt meet, that with a certaine office, and the Miniſter bound as certainly to diſcharge that office, that there be alſo as certaine a maintenance to vphold the ſame, and to encourage ſuch in the diſcharge of their dutie.
Vſe. If therefore you thinke the Miniſters worthy of maintenance, iudge it alſo very neceſſary that the ſame Gal. 6. 6.be certaine. Motiues. The charge is certaine vponupon them to looke carefully thereto with all diligence, and the commandement is as ſure, binding you to maintaine them. What letteth then, to make their maintenance certaine before men, which you in conſcience are bound to giuegive moſt certainely before God? verely not any thing: if you hauehave any vprightneſſe of conſcience to performe this duety to them, or care at all to vphold conſtantly the Miniſtery? If men be honeſtly minded they will as well make certaine that which they doe promiſe, as promiſe that which willingly they ſay they doe giuegive. But it may be people are delighted to hold their Teachers in ſuſpence, to make them more ſeruiceable to their wils, and more beholden to them, for that which forſooth, they ſo voluntarily contribute; as if it were not deſerued; or that the labourer were not worthy of his hyre; or they not of duety bound to doe that which they doe, if they hauehave either faith in their words, truth in their profeſſion, or care of obedience towards God. Be like they would hold vp, or call vp againe among vsus, the order of begging Fryars, and doe deſire to make Gods Miniſters bow to them for their maintenance, to whom they owe reuerence and double honour for their Miniſtery. What is this voluntary contribution, but a tying of Miniſters to the pleaſure of the multitude, whoſe mindes remaine as conſtant, as The inconueniences to …ue vponupon meere voluntary contributions.the vveather-cocke? Who ſeeth not how this is to make the Miniſter to liue vponupon almes, in ſome mens account, to pleaſe mens humours, to loſe their authority ouer the people, to be baſely accounted of, eueryevery day to expect their departure, ſo to liue vnquiet, in minde diſcontentedly, to conclude certainely nothing vvith themſelues for their continuing in any place? This tyeth vp their mouthes for telling the Eſa. 58. 1.people of their ſinnes, or the houſe of Iacob of their tranſgreſſions, leaſt ſuch voluntaries become malecontents, and turne their beneuolence, into maleuolence, This vvould hinder men from the ſtudy of diuinitie, and men of learning and gifts would not take vponupon them the Miniſtery, if no better prouiſion were made for them, but to liue vponupon mens meere good will, and at the pleaſure of the vntamed luſts of diſorderly and vnſtable multitudes. Hee that hath beene, or now is acquainted with beneuolences, can tell what cold deuotion is in men this vvay. They are not like the Phariſie (though as much boaſting, perhaps, hauing leſſe cauſe) who would giuegive a tenth part, but as Saint Auguſtine complained in his time of the peoples ſtraite De tempo. ſerm. 205.heart and hand to the Miniſtery, ſaying, Tu vix milleſſimam das: ſo may vvee complaine, that neither one nor other almoſt vvill giuegive ſcarce the thouſand part voluntarily. Some one, wee ſee, of an hundreth will giuegive ſomewhat largely, ſome other, a few, among thouſands will giuegive, but very ſparingly, ſo niggardly, as is a ſhame to tell, and the greateſt number nothing at all. The meaner ſort are found more willing, the rich able but few of them, very forward.
Therefore in theſe luke-warme dayes, when peoples hearts are ſo ſtocken, or ſo variable and vnconſtant, ſo hardly well pleaſed, ſo ſoone diſpleaſed, ſo full of fantaſies, wherein yet the Miniſters muſt follow them, or elſe they ſhalbe diſcarded, it is reaſonable to any reaſonable man, to iudge it better for the Miniſter to liue vponupon certainty, than vponupon beneuolence, voluntary contribution, and vncertainties, for ſo, as a people ſhall deſire that a Miniſter ſhould abide vvith them conſtantly, ſo ſhould they be tyed to maintaine him as certainely: yea, this vvould tye a Paſtour to his flocke, if hee hauehave a minde contented, and the people to him, if they hauehave religion in them, knowing that neither part is at libertie, vvhen they liſt, vponupon light occaſions, either to caſt other off; but to continue together, vvhile the one is taught and trained vp in the wayes of God, and his true worſhip painefully, and the other maintained in a certaine competent ſufficiencie. But now I come to the third and laſt point to Tythes the fitteſt meanes to maintaine Miniſters.be proued, how ſuch ſo competent maintenance may be made certaine, which I affirme to be by Tythes. The poſition is this.
Doct. That the beſt and moſt fit meanes for the certaine and ſufficient maintenance of Miniſters is by Tythes. Proofe. The holy men of God ſo iudged before the law, who paid Gen. 14. 18. and 28. 22.tyth; tything out a tenth part vntounto GOD, as Iacob vowed, foreign, decimā decimabo, they offred of the fruits of the ground, and of the increaſe Gen. 4. Leu. 27. 30. Num. 18. 21.of their cattell. This maintenance the Lord ratified vnderunder the law by plaine precepts, which hee gaue to the Leuites for the ſeruice of the Tabernacle. Tooke not Chriſt aright therein in the perſon of M…lchiſedech? Heb. 7. 8.approuing the paiment thereof in his time? the Apoſtle, ſaith, that the LORD hath ordained, or Mat 23. 23. 1 Cor. 9. 14. foreign.taken order for it, implying a ſtatute for the ſame; now let any ſhew what certaine maintenance did euer the Lord appoint for the Miniſtery, but tythe…? other things came in according to the ſeruice then in vſe, for the time preſent, and with the ſeruice of neceſſitie to ceaſe; but tythes before are not to be iudged ceremoniall, Pet. Mar. com. Pl. p. 4. 236.yet if then, not therefore now. When the Lord ſent peace vntounto his Church, then were tythes brought in againe; the authority of Emperours, Kings, Councels, Eccleſiaſticall conſtitutions heretofore and yet daily approuing, confirming and commaunding the payment of the ſame; vvhichwhich is ſo vvell knowne, as I neede not here ſet downe the ſame. Thus vve ſee it the wiſedome of God and his Church, before the law, vnderunder the law, and now vnderunder the Goſpell to iudge tythes to be the fitteſt meanes to maintaine the Miniſtery, which alſo the very Heathen payed to the ſeruice Plutar. Lucul. & Camil. P…in. …. Hiſt. li. 12. cap. 14. 19. Reaſon.of their Gods, to Iupiter, to Hercules, and other. The tenth part is a good portion, if it be truely payd, out of Gods bleſſing to eueryevery man, for the Miniſter. The Hebrew word Decimauit, hath affinitie with another, that is, Diues fuit, for that a tenth is as a rich preſent, giuen vntounto the Lord, which both God and his Church accepteth as a good meanes for the maintenance of Miniſters.
Againe how can any Hearer make his Teacher partaker of all his goods any way better than by tything? moreouer no ſtypend in equall valew can be ſo conuenient for their maintenance, as tythes payd in kinde; they be ſufficient at all times, howſoeuer the price of things doe ariſe or fall, a Miniſter hath his part with the people in cheepe or deere yeeres: which maketh his liuing conſtantly anſwereable vntounto the times, partaking with his pariſhioners, ſo as hee may hauehave a fellow-feeling of their proſperitie and aduerſity, and be thereby occaſioned vvith them to praiſe God, or to pray for them. By this eueryevery one offereth vp ſomewhat vntounto the vpholding of Gods ſeruice, howſoeuer deſerued on the Miniſters part, yet truely payd for the true worſhip of God, it is pleaſing to the Lord, and ſuch may looke for a bleſſing. We ſee by lamentable experience with vsus, that where tythes are not payd, there is but beggarly maintenance for the Miniſter. Many hundreth of yeeres hath the cuſtome of paying tythes beene practiſed in the Church, and for any thing yet apparant, no better courſe hitherto can be found. Vſe. For where this payment fayleth with vsus, there the Miniſtery is neglected, Miniſters liue very poorely; no competency is left, but ſome beggarly ſtypend of ſome foure, ſixe, eight, or ten pounds numeratis pecunijt, not ſufficient to maintaine the life of a poore labourer: the Church-robbers ſtole away pounds and left pence, carryed away all the profits, and left a poore pittance, and the ſame alſo ſore charged vvith payments, vvhichwhich may cauſe many to mourne, for the grieuous oppreſſion which lyeth vponupon them moſt heauily, and that without hope of recouery, as far as they can ſee. O Couetous Crueltie! Sacrilegious impietie!
Yeeld your ſelues therefore to the Lords vviſedome Motiues.herein, the wiſedome of Gods Church, the authority of Councels, the command of Princes, the practiſe of our right meaning fore-fathers, the deuotion of our late Aunceſtours, though in other things, erring, by miſleading, yet herein to be greatly commended. They were not after our mindes, but farre better diſpoſed, though they knew leſſe, but wee will needs be held religious, and yet liue of robbing Churches. O tempora, O mores! Our Aunceſtours did robbe themſelues to enrich the Church, (indeed in many things too much) but we robbe the Church, to enrich our ſelues, an vngodly change.
But it may be you will ſay, for who will not ſay ſomewhat for himſelfe in theſe dayes, to defend or excuſe his vvickedneſſe? that it is a great queſtion, Obiect. whither the payment of tythes be lawfull; with whom? Anſwere. ſurely, either with idle headed Schiſmatickes, or Sacriledgious ſinners; but who of ripe iudgement maketh it an vnlawfull thing to maintaine Miniſters by tythes? but if thou haſt a couetous ſcruple vponupon this queſtion, not to pay tythes; be checked in thy conſcience likewiſe for with holding tythes, when ſollide reaſons are giuen againſt thy Sacriledgious ſinne, by very many learned Diuines. My meaning is not here to diſpute to and fro of this point with thee, for I referre thee to whole treatiſes of this matter (written by others:) But first know, that tythes is here in our Church the maintenance of the Miniſter; ſecondly, that our Church (vvhereof thou art either a true, or counterfeite member) doth hold ſuch maintenance lawfull, and therefore till thou canſt either finde a better courſe, or conuince Her of an errour, let thy conſcience be (if thou haſt any) to yeeld to her determination, and beware of deciding the queſtion thy ſelfe, which is onelyonly a couetous concluſion, from a prophane heart. But to come to that, which I moſt minde at this preſent; thou canſt not deny, but, that the Miniſterie is Gods ordinance, that he hath appointed that his Miniſters be maintained; thou haſt heard alſo, that this maintenance ſhould be ſufficient, and it cannot bee denied, but that tythes hath beene giuen for this end, and are payd in very many places ſtill to this purpoſe, onelyonly in ſome places they be kept backe, and there the Miniſter hath not in any meaſure a competencie. A heauy ſinne, to take tythes from the Church and not to leaue a competencie for the maintenance of the Miniſtery.Now this is it which I would hauehave thee and all ſuch to know, that by your detayning of tythes from them (which is the onelyonly ordinary meanes of maintenance vvith vsus) not leauing any competencie to them, is your heauy ſinne, worſe then Achans theft, for which he receiued condigne puniſhment; yea, both hee and all his payd a heauy price for it: and know that Gods iuſtice ſleepes not, neither is his reuenging hand any whit ſhortened.
Know you not, that Ananias and his wife did withhold Marke and conſider theſe things you luke-warm… Goſp…llers, t…e ſerue…s, Mamoniſts, Hypocriticall profeſſours, and all other of the ranke of Atheiſts.onelyonly a part of the whole, and that which they themſelues had giuen to the Church, and yet death ſeazed vponupon them both for the ſame; what then may you expect? vvhat death and deſtruction is due to you, who not onelyonly giuegive nothing of your owne, but robbe the Church of that which was giuen by other men? the dead ſhall riſe vp in iudgement againſt you, you Canker-wormes. Conſider you not that the very name of Impropriation, telleth and conuicteth you of an vniuſt enioying of ſuch tythes, and that you are improper paſſeſſours of the ſame? Plead not a graunt from man, for what man can make good Sacril…dge before GOD? plead not that thou art but onelyonly a Farmar: an inferiour tranſgreſſer may periſh, though hee be not the principall actour in vnrighteouſneſſe.
You know that Antichriſt began this Sacriledge, and vvill you by verball profeſſion be great enemies to Poperie, and yet indeed, be to it great friends and followers in ſo…hell…ſh a practiſe? deepe Hypocriſie! You vvill none of that religion, and yet liue of robbing: you proteſt againſt their vngodlineſſe (for you obſerue the times) but you can very well digeſt their vnrighteouſneſſe, it is for your profit. Faithleſſe Hearts! Mamon is your God; whatſoeuer you pretend, he is Moſt commonly Markettown…s.your Maiſter. Know you not, that by this Churchrobbing, many Congregations, and thoſe very great, hauing thouſands of poore ſoules in them are vvithout competent maintenance to hauehave a preacher? Soules …r… precious to God, they did coſt the price of Chriſts bloud: and yet where there is no viſion the people periſh: Oh then, ſhall your priuate profit becauſe of their deſtruction? Curſed gaine, to win euen a vvorld vvith damnation of ſoules. But ſuch places, ſay you, doe get themſelues preachers; yea, but ſo is enforced a double charge vponupon the people, which your vnrighteouſnes cauſeth, and is this lightly to be regarded? Anſwere me now, I pray you, as you ſhall one day make an account before God and his Angels vntounto Ieſus Chriſt: how can you comfort your ſelues in this damnable courſe? where is the word, your warrant, thus, for your owne profit, to vvithhold from your Miniſters, that vvhichwhich ſhould maintaine them? What louelove of Religion is in you? vvhat reſpect of common good? vvhat compaſſion to mens ſoules? vvhat feeling of the heauie burthen which you cauſe your poore neighbours to beare, vvhen they pay you tythes, and yet muſt beſides maintayne their Miniſter? Conſider you not that the hyre of the labourers is by you kept backe, and their cryes pierce the Heauens, and is entred into the eares of the Lord? Sinne you not againſt common equitie, muſling the Oxes mouth that treadeth out the Corne? Is not the labourer worthy to be rewarded? Doe you labour in Gods Vineyard? if not, why holde you from Chriſts Miniſters their neceſſary maintenance? Your manner is to lay all vponupon the people, and your ſelues to allow nothing, or very little: this is the euilneſſe of your hearts, for the moſt part, that ſuch of you, as thus liue of Church-robbing, hauehave the leaſt conſcience of ſeruing God, and maintayning of the preaching of his Word. And no maruell that ſuch a curſe is vponupon you, for the Miniſters maintenance, the peoples miſery, and great oppreſſion, religion, reaſon, and common equitie, the zeale of our forefathers, the good intendements of the dead doe call Heauen and Earth to witneſſe againſt this your couetouſneſſe, your crueltie to your neighbours bodies and ſoules, your owne hearts prophaneneſſe or hypocriſie, and this your ſinne and Sacriledge, and that God would iudge betweene you and them, and blow vponupon your eſtates as he hath done vponupon many already paſt and preſent; your fayre forewarnings.
Conſider, how you open the aduerſaries mouths againſt our profeſſion; how they condemne our reformation to be but a robbing of the Church, and a deuouring of that vvhichwhich was ſet a part to the Lords ſeruice. Shame you not to bring ſhame vponupon Gods Goſpell: ſhall other ſpoyle the Church, his Miniſters, and people, and feare you not to liue vponupon the robberie!
Conſider, how you, as I hauehave ſayd, profeſſe hatred to Idolatrie; and will you liue in Sacriledge? how dare you turne that to priuate profit, truely intended and giuen for publike good? how can you withhold from the Church, onelyonly to maintaine your pride and pleaſure, that which ſhould be for the Paſtours liuely hood, and the reward of his paynes in diligent teaching of his floc…e? and know you this? and ſhall not the conſideration heereof reſtraine the rage of your couetouſneſſe, but you vvill yet hold the owners from their right?
Conſider, how the Lord hath curſed many ſuch rob-Churches; how their eſtates hauehave had vponupon them a continuall conſumption: and ſhall not vvrath powred out, euen before your eyes, make you afrayd?
Conſider with your ſelues, how theſe vvere giuen to the Miniſtery, how vvickedly they vvere taken away, vvhat were the vniuſt grounds thereof, who were the parties, and the Lords anger againſt them. Alſo, what iuſt cauſe now to reſtore them againe, or at leaſt a ſufficient maintenance for them. Know you, that the Lord commaundeth you to maintaine your Miniſters, and that they want maintenance, or that your neighbours muſt doe more than they may, and dare you liue in this rebellious diſobedience, not onelyonly not to maintaine them, but to rob them, and to ſpoyle your brethren without ſence of their miſery? Oh heart that cannot repent! thou heapeſt vntounto thy ſelfe wrath Rom. 2.againſt the day of vvrath, and the declaration of the iuſt iudgement of God.
Conſider, vvith what face you can demaund the tenth part of the peoples labours, and ſee them want the meanes of ſaluation, for vvhichwhich they pay theſe tythes? Doe you as you would be done vntounto? verely no: for ſure and certaine it is, that, if the tythes were not in your owne hands, you could be very well content that they ſhould goe to the Church, and your Miniſters be maintayned by them. And can your hearts iudge ſo vprightly for your Miniſters in reſpect of other men? and is there no louelove of equitie? no faith of truth? no power of conſcience? no regard of the Miniſtery? no neighbourly compaſſion? no ſtrength of grace, nor dread of God to make you equall and iuſt Iudges betweene your Miniſters and your ſelues, to yeeld them their right out of your owne hands? Ah partiall ſelfeloue and enemy to equitie and iuſt dealing!
Conſider, with vvhat promiſe of a bleſſing, vvith what hope of merciemercy you can commend theſe goods to your poſteritie, ſo vniuſtly taken from the Church, ſo vnmercifully withheld by you, ſo needfull to be reſtored to the Church againe, for the peoples eaſe, eueryevery way too deepely charged, and the Miniſters more certaine and liberall maintenance? Will you vainely thinke that your children ſhall thriue and doe well by your iniuſtice and wrongs, and by your wicked workes of inquitie? Oppreſſion ſhall bring thee to pouertie. Pro. 22. 16.Hee that getteth riches, and not by right, ſhall leaue them Ier. 17. 11.in the middeſt of his dayes, and at his end ſhall be a foole. Pro. 13. 11. and 14. 11.The riches of vanitie ſhall diminiſh, and the houſe of the wicked ſhall be deſtroyed; where is proſperous hope vntounto poſterities in ill gotten goods?
Therefore, that at length I may conclude this exhortation, vveigh theſe things well, ponder them in your hearts, conſider how you ſtand thus guiltie of Sacriledge, how the Miniſters hauehave cauſe to mourne, how the people grieue, and may complaine to God, and how weakely, in deed and truth, you can oppoſe againſt that vvhichwhich hath beene ſayd, that ſo you may yeeld liberall and ſufficient maintenance to your Miniſters, that God may repent of that he hath determined againſt you, Pro. 20. 25. Mal. 3. 9.and you receiue a bleſſing to you and yours. Now be not like the foole, vvhichwhich ſeeth the plague, yet goeth on, and is puniſhed. The wiſe man feareth, and departeth Pro. 14 16. Mal. 3. 8.from euill, but a foole rageth and is careleſſe. The barbarous Heathen would not ſpoyle their Gods, and if any vvere ſo wicked among them (though God both hated them and their Idols, neuertheleſſe, becauſe hee would ſhew his deteſtation againſt ſuch as would worſhip a God, though but an Idoll, and yet rob him) ſuch vvould he plague and ſeuerely puniſh. The Heathen in their writings, beare witneſſe of this. The Grecians offering violence to the Temple of Pallas, neuer proſpered Virg. li. Aene. 2. Lactan. de Origin. error cap. 4.after. An auncient Father reporteth, how diuers Heathen were grieuouſly puniſhed for offering violence to holy things. Euluitu the Cenſour, for taking tyles of Marble out of Iuno Lacinia her Temple, was ſhortly after diſtracted of his wits, and had two of Cap. 8.his ſonnes ſlaine. Appius Claudius was ſtrucken blind for alienating thoſe things which were conſecrate to Iuſtin. hiſs. li. 2.Hercules. Zerxes ſending foure hundreth Souldiers to ſpoyle the Temple of Apollo, they were deſtroyed and burnt vvith thunder and lightning. If God vvill reuenge the wrongs done to Heathen Gods, no Gods but Idols, in ſuch a terrible manner, (becauſe he will preſerue a reuerence of a conceiued God head in all mens mindes, though that conceit in a particular application to an Idoll bee abhominable before him,) how much more will the Lord reuenge himſelfe vponupon thoſe, which thus robbe his Sonne Chriſt, who is robbed in his ſeruants and Miniſters? let the wiſe bee iudge, and let beleeuers feare and tremble.
Conſider in all this, what is ſaid vntounto you, which poſſeſſe impropriations ſo iniurious to the Church. You Patrons alſo of Benefices, who nibble at, and pare away what you can get from thoſe vvhichwhich you doe preſent, either by ſecret ſimoniacall compact, or by pretence of law, or elſe by force or fraud, ſome vvay or other to liue vponupon Church-robbing ſacriledgiouſly. You Farmers of ſuch liuings conſider vvhat you doe, and you that gather vp the labours of the people, whereby the Miniſters of Chriſt are defrauded of their maintenance. You pilfering poore, and deceitfull payers of Tythes, which make no conſcience to ſteale ſomewhat away cloſely, with Achan, from the vſe of the Tabernacle; or vvith Hypocriticall Ananias and Saphira pretend that you pay tythes iuſtly, but yet keepe backe euer ſomewhat from the true owners thereof. Know your duetie, weigh the equitie of the cauſe, examine the former reaſons, conſider your ſins, and forſake your theft, that ye be not found written in that flying booke of vengeance, which commeth forth againſt theeues, to reuenge iniuſtice and wrong.
If yet for all this ſome will not be moued to pay tythes, becauſe they now liue vnderunder the Goſpell. I demaund of them, whither they meane honeſtly, that they can bee vvilling, in deed and in truth, to doe for the Church and Miniſters according to the time of the Goſpell? If you only diſclaime the law herein, becauſe of charges, and vvill not indeed yeeld to the times of the Goſpell, you but pretend Goſpell in Hypocriticall couetouſneſſe, for that you thinke there is nothing to moue you to …e for your Miniſters maintenance; though the co…rary hath beene already ſhewed. But goe to, I take you to ſpeake in a true meaning without cuaſions, we will be content to let the law goe, for this preſent, and will be willing to ſtand to the Goſpels reward, The Goſpell prouideth for Miniſters.which is either the primary extraordinary practiſe, and that was a voluntary contribution, but ſo liberall, for the maintenance of the Miniſterie and brethren, Act. 4. 37. & 5.as many ſold all they had, lands and poſſeſſions and brought the money, and layd the ſame downe at the Gal. 6. 6.Apoſtles feete: Or the Apostolicall precept, to make them pertakers of all your goods; or elſe the after act of the Church reſuming the payment of tythes.
Now how like you theſe? chuſe for you ſelues, if the Laſt, that is it we would hauehave, and you diſlike becauſe of aduantage; if the First, that is the beſt of all, but that we will not be ſo vnreaſonable towards you: for though you take all from vsus, and the Church gaue all then, yet wee require but ſo much as is conuenient for vsus to receiue, for vsus to receiue, and you by duetie neceſſarily tyed to giuegive. We deſire not to be enriched, and you thereby impoueriſhed, that it now ſhould be ſaid, as heretofore, Religio peperit diuitias, ſed filia deuorauit matrem, which I thinke wee need not to feare on our behalfe, as you, wiſely, neuer intend it on your parts. For it well appeareth, how much you louelove to giuegive, as they did, freely, but not as they did liberally. I will ſay for you, that the firſt you diſlike, and better it were to giuegive a tenth part, than all. But will you reſt vvith the Second, and make the Miniſter pertaker of all your goods? Surely if you vvould performe this faithfully, wee might well reſt contented; for what is this, but to hauehave our wants liberally ſupplyed, and in you a franke heart to giuegive ſomewhat of what you get, of eueryevery thing a part or ſhare, more or leſſe? elſe how can you make vsus pertakers of all your goods? which, if you ſo vvould doe, is it a great matter, if we reape 1 Cor. 9. 11.your carnall things, when we ſowe vntounto you ſpirituall things? Thus you ſee (you pretending Goſpellers) that wee can reſt contented with the award of either the law or Goſpell, if you would conſcionably ſtand to either; but that indeed you are of neither, excepting as they may ſerue your turnes, and be to you aduantage. If I falſely accuſe you, conuince me by following and faithfully performing this duety you owe vntounto the Miniſters of Chriſt, either according to law or Goſpell; if not, you muſt giuegive vsus leaue to ſay, that you are worldly Atheiſts, of any religion for your profits and commodities, profeſſing to know God, but by workes deny him, his Miniſtery, Miniſters, and people, and to eueryevery good worke reprobate.
FINIS.
End of the text · Richard Bernard, Two Twins (1613)