A Disquisition Upon our Saviors Sanction of Tithes, Part

A Disquisition Upon our Saviors Sanction of Tithes · Part

A Diſquiſition Upon our Saviour's SANCTION OF TITHES, Matth. 23. 23. and Luke 11, 42.

WHEREIN That whole CASE is moſt Impartially Stated and Reſolved According to Expreſs SCRIPTURE: FOR THE Satisfaction of All SCRUPLES.

Entred according to Order.

LONDON, Printed by Th. Dawks, 1685.

p. 1A DISQUISITION UPON TITHES.

From Mat. 23. 23. and Luke 11. 42.

Wo unto you Scribes and Phariſees, Hypocrites; for you pay Tithe of Mint, Aniſe, Cummin,**Luke. and Rue, and all manner of Herbs; and have omitted the weightier matters of the Law, Judgment, Mercy and Faith, and**Luke. paſs over the Love of God; Theſe ought ye to have done, and not to have left the other undone.

THat we may arrive to the Argument ariſing from theſe Words, their full Senſe and Explanation lies thus:

Our Saviour in the Courſe of his ſevere Denounciations upon the Scribes and Phariſees, and while he was with a juſt Indignation expoſing them, p. 2charges their foul Hypocriſy, that they Tith'd Mint, Aniſe, &c. and paſſed over Judgment, Mercy, &c. the weightier matters of the Law, and then ſubjoyns this Cenſure; Theſe Things ought ye to have done, and not to leave the other undone.

Now I allow, the foreign, to be underſtood of the paying, not the Sacerdotal Receiving, or Magiſtratical Adjudication of Tithes; Although the Scribes and Phariſees being moſtly Prieſts, and of the Sanhedrim, ſome Interpreters incline to that Senſe of Receiving, or Adjudication of Tithes, which ſeems to raiſe the Senſe ſomewhat higher, and indeed foreign, Heb. 7. 5. ſignifies to receive Tithes; but then it is applyed to to the people foreign: to receive Tithes of the people, and not to the Things Tith'd, as here; I rather therefore underſtand them in that Phariſees Senſe, Luke 18. 12. foreign, I pay Tithes of all I poſſeſs, proper to a Phariſee at large. Again the foreign, or, theſe Things, ought ye to have done; I refer to the neareſt Judment, Mercy, &c. and the foreign, or thoſe Things ought you not to leave undone, to the furtheſt of Mint, Aniſe, Cummin, &c. Although Interpreters think each referrible to each, which would ſtill aggrandize our Saviours Senſe in Favour of Tithes: But I rather Interpret them thus; Theſe weightier Things ye ought in the firſt place, and with a higher Intention upon the Things themſelves to have done, and the other, Tithing Mint, Cummin; in regard of the Authority of the Law-giver, and the Equity of his Laws, even to every iota of them, ought ye not to leave undone.

Taking then the Words with the leaſt Favour to Tithes; They muſt needs amount to this, our Lord at that very Time, when he had the greateſt Provocation from the Hypocriſy of the Phariſees, (which he was ſo ſharply chaſtiſing) preferring the minuteſt parts of Tithing, above the foreign ▪ and when he was comparing p. 3Things of ſo puiſne a Conſideration, as Tithing Mint, Aniſe, &c. with thoſe Maſſive Duties of Righteouſneſs, Judgment; yet, he ſaw ſomething in theſe ſo petite Obſervations of Tithing, ſome Foundation that they reſted upon, of ſo huge Importance and Conſequence, that the ſame foreign, or ought he applys to the doing the weightier things of the Law, or to the foreign, he applys alſo to the foreign, or the not leaving undone thoſe ſmalleſt Punctillo's of paying Tithes: at the leaſt by the Frame of his Speech, It is neceſſarily ſo extended: And thus by his own proper Sanction the payment of Tithes, even to the ſmalleſt particles of Juſtice therein, he Eſtabliſhes.

But becauſe notwithſtanding all that hath been yet ſaid, it may ſeem a Permiſſion rather than a Sanction or Injunction, I ſhall enforce what I have already ſaid by this Argument.

That which our Lord in the moſt minute Inſtances of obſervance gives the very ſame Sanction to, that he does to the more weighty Duties of the Law, that he does not only permit but enjoyn: But to the minuteſt Inſtances of paying Tithes, he gives the ſame Sanction, as to the more weighty parts of the Law; therefore he does not only permit, but enjoyn the payment of Tithes.

That our Lord confirm'd all the weighty parts of the Law with his own Sanction, is undeniable; if therefore he fixes the ſame ought upon the payment of Tithes in the ſmalleſt Inſtances, as he does upon the weighty Things of the Law, he then by his own Sanction Eſtabliſhes the one with the other; And if he allowed that deference to the ſmalleſt Inſtances of Duty in the Payment of Tithes, to Mint and Cummin, what by way of proportion would he have allowed to the more Bulky, and weighty Inſtances of payment of Tithes; For the Tithing of Mint and Cummin, and the neglecting p. 4of the more conſiderable Seeds of the Land would have been great Hypocriſy, if the Phariſees had been guilty of it; even as the neglecting or paſſing over Judgment and Mercy was; and the Robbing of God in them had been much more worthy of being rancked with the paſſing over JUDGMENT and MERCY, thoſe more weightie Things of the LAW, then Mint, and Cummin could amount to. But now as the minutiae of Tithing were only in this Caſe under our Saviours Eye, ſo his Sanction is upon them equally, not as to the Things themſelves, for ſo do they infinitely outweigh one another, but as to the general obligation of Duty. Seeing we muſt not willfully break the Law in one point, or in one of its leaſt Commandements, in regard of the Authority of the Law-giver, and the general Equity of his Laws, as was ſaid before, though the matters of Obedience do ſo much preponderate one to another.

Now that our Saviours foreign, or ought, upon both is undeniable from the Text, for to make up the Senſe it neceſſarily communicates it ſelf to the one as to the other; and as the one is to be done with a more Solemn Addreſs of the Soul, ſo the other is not to be left undone in its juſt place and Seaſon.

But having proceeded thus far, I muſt now conteſt a more weighty Objection; that is, This Injunction of our Lord was Commenſurate to the Time, Moſes his Law was to continue in full Force and Strength; but aſſoon as that Expired, which was at the Death of Chriſt, then did that Precept of Tithing expire and naturally go off with the whole Body of Moſes his Ceremonial Law, with the Sacrifices and Prieſt-hood of that Law.

In Anſwer to this Objection, I ſhall firſt argue Negatively, and then Affirmatively; and ſo proceed to a further debate upon each Argument.

p. 5Argum. 1 Firſt then, I thus argue Negatively. That which our Lord upon ſo juſt an occaſion, and even ſo great a Provocation, as the Hypocriſy the Phariſees committed on theſe Punctillo's of Tithing to compenſate for their paſſing over Judgment, &c. yet derogated nothing in the leaſt Iota from, as He did from other parts of Moſes his Law, in that he ſaw no juſt Reaſon on any Account for the Abrogation of it at his Death. But he Derogated not in the leaſt Iota from the payment of Tithes, as from other parts of Moſes his Law, on ſo juſt an occaſion, and ſo great a Provocation, therefore he ſaw nothing in it for which it ought to be Abrogated at his Death with ſuch other parts of Moſes his Law.

Argum. 2 In the ſecond place I argue thus Affirmatively. That which our Lord did not ſo Remonſtrate to as to other parts of Moſes his Law, on ſo juſt an occaſion and provocation, in that he ſaw ſomething more valuable, than that it ſhould be Abrogated with other parts of Moſes his Law, and Jewiſh Obſervances at his Death.

But in this Caſe our Lord Remonſtrated nothing againſt payment of Tithes in the ſmalleſt Inſtances; therefore he ſaw ſomething more valuable than that it ſhould be Abrogated with other parts of Moſes his Law, and Jewiſh Obſervances at his Death.

In both theſe Arguments I have placed the ſtreſs not upon the Sanction, I have juſt before made Evident our Lord gave to the Law of Tithes, becauſe I preſum'd it might be ſuppoſed only Temporary as other parts of Moſes his Law; But the ſtreſs is placed upon the Treaty, our Lord gave to this part of Moſes his Law, very different from other parts of it to be Abrogated at his Death; and that together with the Sanction, he gave to this particular Law, he made no Explanatory Remonſtrance of its near approaching Abrogation for ſome Fault he found with it: This plainly argues, p. 6our Lord ſaw ſomething ſo Equitable in this Law, for the ſake of which he intimated no ſignification, that it was to be abrogated at his Death, but to continue in its own place; For the very want of ſuch an Equity had elſe been a fault in the Eye of Chriſt, Now the minor Propoſitions in both theſe Arguments that Chriſt Derogated nothing, Remonſtrated nothing, are Evident from the Text of both the Evangeliſts, who give us no Account of any ſuch either Derogation or Remonſtrance, but only of his Sanction: And it cannot be ſuppoſed, but they would as freely have Recorded and deliver'd over to us the one as the other; and that they would have been directed ſo to do by the Divine Spirit, if it had been a point of Chriſts Doctrine.

For the proof therefore of the major Propoſitions, that Chriſt not Derogating from, nor Remonſtrating to this Law of Tithes, ſaw nothing in it for which it ſhould be abrogated; but that he ſaw ſomething in it, why it ſhould not be abrogated, but continue after his Death; I ſhall now reaſon theſe two ways.

1. By obſerving our Saviour did Remonſtrate to any other parts of Moſes his Law, or Jewiſh Obſervances as they came in his way, and by ſome fit way ſhew either his preſent diſlike, or give ſome forebodes of his Pleaſure, they ſhould be abrogated at his Death, and his Servants diſcharg'd from them; but having not done ſo in this particular Law; it argues he ſaw nothing in it at which he was at that preſent offended, nor for which it ſhould be abrogated at his Death.

And therefore I ſhall ſet my ſelf to obſerve ſuch particulars of Moſes his Law, and Jewiſh Obſervances, as by the Evangelical Records fall under our Lords particular Remark, and of his particular Demeanour towards the ſeverals of them compared with this.

2. In that our Lords Reſpect to this Law, as we ſhall under the former Head make good will be found very p. 7different from other parts of the Jewiſh Law, and obſervance; and that ſuch a Reſpect cannot be imagin'd to be grounded on an indifferency, that it was neither Good nor Evil; it will therefore follow, he ſaw ſomething of a poſitive Equity and Goodneſs, why he did ſo regard it as no way to predict its Abrogation at his Death; and therefore I ſhall endevour by a compare with other Scriptures centring in this, to find out that poſitive Equity and Goodneſs.

Let us then firſt Examine our Saviours Treaty of the ſeveral parts of Moſes his Law.

1. And firſt as to the Moral precepts of Moſes his Law, our Lord was ſo far from Abrogating them, that he ſublimated them to their own purity, far above the falſe Gloſſes of the Phariſaick Doctors, or the low ſenſe the Carnal Jew had of them, as appears all along that divine Sermon on the Mount, and for the perpetuityMat. 5. 18. &c.Matt 5:18 he dates the Duration of every Iota or Tittle of them beyond that of Heaven and Earth.

2. In thoſe things wherein either Jewiſh Cuſtom and Practiſe, or explicite permiſſion by Moſes his Law had prevaricated from the Divine and Original Conſtitution; Our Saviour plainly and immediately reduced thoſe Cuſtoms and Practiſes to that Divine original by ſettling that Standard of Reduction; From the Beginning it was not ſo, as in the Caſe of Marriage and Divorce.Mat. 19. 8.Matt 19:8

3. He peremptorily decided to the Civil Power the due of Tribute, and therein of all ſubjection conſiſtent with the ſupream Law of God, all pretenſes from the Jewiſh Law or any other of latter date to the contrary notwithſtanding, in that everlaſting Oracle, Render therefore to Ceſar the Things that are Ceſars, andMat. 22. 2….Matt 22:2 to God the things that are God's.

4. He diverted the ſeverity of the Judaick Judicial p. 8Law as to the Execution, from the woman taken in Adultery, John 8. 9, 10.John 8:9John 8:10although foreign, in the very Fact; by ſtriking the Conſciences of her Accuſers with their own Guilt.

5. In that great precept of the S…bbath Day, Our Lord croſſed the Superſtitious Auſterity of the Phariſees, and refuted it by Arguments drawn from the Moſaick Law it ſelf, which allowed nullum in Sanctuario Sabbati Otium no Sabbatiſm of reſt in the Sanctuary; but the Prieſts prophane, as our Lord ſays, the Sabbath Day in Mar. 12. 1. &c. Mar. 2 23 &c.Mark 12:1Mark 2:23the Temple, and are blameleſs, from their own practiſe in Leading their Beaſts to Water, from the true Intention of the Sabbath, which was made for Man, and not Man forJohn 5 17.John 5:17 it, from the ever Active Goodneſs of the Divine Being and the Mediator that never Sabbatizes; my Father worketh hitherto, and I work: And he foreboded the change of it from the ſeventh Day to the Firſt, by declaring himſelf Lord, even of the Sabbath; and aſſigning that for the Reaſon, why he declar'd himſelf Lord over it, viz. to change it, becauſe the Sabbath was made for Man, and not Man for it, That is, the Firſt day Sabbath might be as much adapted to Man's Good, as the ſeventh was; and that neither the one nor the other was any of thoſe Eternal and Immutable Laws for which Man was made. Therein intimating he changed no ſuch Laws, but as the Son of Man or the the great Mediator he changed ſuch Laws as were made for Man's Intereſt, to what he ſaw moſt for their intereſt by variety of Circumſtances and Times; and were not thoſe eternal immutable Laws for which Man was made, and wherein his Happineſs without any Alteration conſiſted: Thus he judged the Firſt Day honoured with his Reſurrection, and as a ſeventh part of Time including the Memory of the CREATION was now fitteſt for a Sabbath. For who as the Son of Man can judge of thoſe advantages of Humane Nature, who took that Nature upon him, that he might be touched p. 9with our Infirmities, and might be a Compaſſionate High-Prieſt. Upon this Head I have inſiſted the longer, becauſe it gives great light into the main diſcourſe, and becauſe I ſhall have after occaſion to compare together the precept of Tithes, and of a ſeventh part of Time.

6. He foreboded the Change of the whole Moſaick Frame, by declaring the Scribe not far from the Kingdom Mark 12. 34.Mark 12:34of God, who underſtood the Love of God and our Neighbour, to be more than all whole Burnt Offerings and Sacrifices, which our Lord ſoon after (as we ſhall preſently ſee) in an umbrage abrogated: Circumciſion was already antiquated by the Baptiſm of John, and the Diſciples of Jeſus; and was undervalued in compare with the making a man every whit whole, the great Deſign ofJohn 7. 22.John 7:22 the Goſpel; although by the firſt Inſtitution, the Uncircumciſed was to be cut off from his People; the Paſs-Over was voided by the Lords Supper, the Feaſt upon the True Paſchal Lamb ſubſtituted to it.

7. In all Caſes wherein Phariſaick Hypocriſy, Extortion, Vain-Glory, Traditional Superſtition had introduced any Additions upon Ceremonial, or even Moral Duties; our Saviour was moſt Rigorous in the Detection and Cenſure, as in their Phylacteries, Corban, Eating with waſht Hands, their long Prayers, Faſtings, Alms, the odd Sentiments of the Reſurrection faſtned to Moſes his Law by the Sadduces, with many other Inſtances of both kinds.

Now to draw up a Compariſon betwixt the aforenam'd Inſtances (for there remain two more of a peculiar conſideration) of our Saviours Treaty of Moſes his Law, and his Treaty of it in this perticular of Tithes, and it thus ariſes.

We find the Interpretation of Moſes his Law, concerning Tithes was moſt particular, and to the utmoſt Stretch and Extent, when it was drawn down to Mint, p. 10and Cummin, far more expreſs than any Words we find in the Levitical Law it ſelf; yet our Lord blames nothing, he finds no fault, nay he Approves, and ſets his Seal to it; Theſe Things ought ye not to leave undone: He does not make it void, nay he Eſtabliſhes it; it could not indeed be, but that eſpecially the Tantilloes, thoſe uttermoſt Farthings of Tithing, muſt be in themſelves much lighter in our Lords Account than Judgment, Mercy; but elſe he moves them not out of their place, though but as the Duſt of the Ballance in Tithing it ſelf.

And therefore undoubtedly, our Saviour ſaw ſome Rule of unchangeable Right, that ſuſtained ſo nice an Expoſition of Moſes his Law, and that ſupported even that Law it ſelf above the Ceremonial, or Judicial Sanctions of Moſes.

He does not fulfil it, that is explain it at a greater Breadth or Height, as he did Matthew the 5th, thoſe greater Laws: Indeed the Phariſees had done that to his Hand, and ſhrivell'd up the other by falſe Gloſſes, but he Evacuates it not, he retrenches nothing, he gives nothing of an equitable Interpretation to it: He redargues nothing as in all the reſt of the forementioned Inſtances. It aſſures us therefore, this Exactneſs of Tithing was none of their Extortion, Vain-Glory, Traditional Superſtition, Rigid or Erroneous Interpretation, not knowing the Scrip…ures in their Mercy to Humane Nature, or the Power of God; but only their Hypocriſy ſhew'd it ſelf in their paſſing over the weightier Matters of the Law, while they were ſo punctilious in Tithing Mint, and Cummin.

But beſides all theſe Inſtances given of our Lords Abearance towards the Law of Moſes, there are two more that require a more intimate reſearch into them, becauſe they import a greater Favour of our Lords towards the Moſaical Law, and yet in one of them p. 11there was a certain Expiration of Moſes his Inſtitution at the Death of Chriſt, and in the other within leſs than half an Age after his Death: ſo that except there ſhall be a certain Diſtinction found betwixt thoſe two Inſtances, and this of Tithing, we are upon; it may have been out of Date with the Reſt of the Moſaick Law, which had ſome kind of Languiſhing Life till the Deſtruction of Jeruſalem by Titus.

The firſt is that of the Leper, Mat 8. 2. &c. who being cleanſed by our Lords miraculous Power, was injoyn'd by him to ſh…w himſelf to the Prieſt, and to offer for his cleanſing as Moſes commanded, from whence it may be thus argued:

Chriſt enjoyn'd, or approv'd the Offering Moſes Commanded for cleanſing the Leper.

But that Offering is abrogated by Chriſt's Death, therefore ſome part of Moſes his Law abrogated by Chriſt's Death is yet enjoyn'd, or approved by him.

And as it would be Iewiſh and Anti-Evangelical to continue ſuch an Offering upon the Cure of a Leper, becauſe of that Injunction of Chriſt, ſo is it the ſame to continue the Obſervation of the Law of Tithes, becauſe Chriſt ſaid at that Time to the Phariſees. Theſe ought ye not to have left undone.

But in Anſwer to this Argumentation, I rejoyn theſe Conſiderations:

1. Our Lord was indeed himſelf in all Inſtances of Duty obedient to the Law of Moſes, under which he was made, and proportionably he withdrew no man atGalat. 4 4.Gal 4:4 that time of his Being upon Earth from a preſent Actual Obedience to it, rightly underſtood, ſo to this Leper, he enjoyn'd the obſervation of the Law of his cleanſing ſo far as to offer according to it.

2. Yet in the courſe of our Lords miraculous Healing, there were many Lepers cleanſed; For as a daily thing, p. 12he renunciates to Iohn by his Diſciples, among other Miracles, the Lepers are cleanſed; and yet we have only this Exemplification of Chriſt's Solemn CommandMat 11. 15.Matt 11:15 to obſerve Moſes his Command; Nor did he Caution his Apoſtles concerning it in their Commiſſion to cleanſe the Lepers, Mat. 10. 8.

3. In that moſt remarkable Healing of the Ten Lepers, Luke 17. 14. There was only a Command to ſhew themſelves to the Prieſt, without any mention of the Offering, which ſhews, though our Lord did pay an obſervance to the Moſaick Law; yet in all his miraculous Cleanſings, he knew a Greater than Moſes was there, and ſo did not oblige the Cleanſed rigorouſly to thoſe Obſervances.

4. He Limits the Injunction to the proper end of it, viz. For a Teſtimony to them: that is,

1. That our Lord was no Contemner of Moſes his Adminiſtration, though they calumniated him as ſuch on all occaſions, but a Juſt moderator over it. As a Son over his own Houſe.

2. For a Teſtimony to them, that the Kingdom of God was come upon them in the Miraculous Power of Chriſt:Luke 11. 20.Luke 11:20 And therefore the Leper was charged to tell no Man, but to ſurprize the Preiſt with the Offering for his Purification, that ſo there might be a legal Atteſtation to the Truth of the Miracle, which was ſo porfect doubtleſs (like Naamans his Fleſh coming again, as the Fl…ſh of a 2 Kings 5. 14.2 Kgs 5:14Child,) as to ſurmount any occaſion for the ſeven Days probationerſhip, Levit. 13 6. The Appearing thus to the Prieſt, and the Offering for Cleanſing were Indiſputable Ratifications of the Miracle, and therefore were ſo carefully Commanded.

Now all theſe things laid together, There will appear to any unprejudic'd Conſiderer, a vaſteſt Difference betwixt our Saviour's Sanction of the Duty of Tithing, and the Command to the Leper, as pro hac vice, p. 13for that time to ſhew himſelf to the Preiſt, and Offer, &c. and that for ſo great an End, as a Teſtimony to them, without which there had been no ſuch neceſſity.

The ſecond of theſe two laſt Inſtances, and much the Greater is comprehended in thoſe two(a)(a)John 2. 14, &c. Mar. 11. 15. 16.John 2:14Mark 11:15Mark 11:16 Zeloticiſms (if I may be bold ſo to call them) of our Lord and Saviour, the one at the firſt Paſs-Over he publickly appeared at, after his Baptiſm; and the ſecond at his laſt, juſt before his Death, viz. the Whipping and Ejecting the Buyers and Sellers out of the Temple, and which is moſt Remarkable, prohibiting the paſſing of Veſſels through the Temple or Sanctuary rather; ſetting theſeforeign, Two Mottoes, as it were, by his Divine Action on the Gates, or firſt Avenues to the Temple.

The firſt in his Firſt Action, make not my Fathers Houſe a Houſe of Merchandiſe.

The ſecond in his Second Action, my Houſe ſhall be call'd a Houſe of Prayer for all Nations.

This I account an Inſtance of greateſt moment to the preſent Caſe;

1. Becauſe our Saviour gave this as a Sanction of his own above, and beyond the Sentiment of the Jews, who were in amaze at it, and ask'd a Sign to be the Warranty of ſo great Doings, and it did ſo enrage the Phariſees, that they ſought to deſtroy him upon it, and yet the Temple of the Lord was their great Cry, and their laſt Accuſation of our Lord at his Death was for the very Temple, as if Blaſphem'd by him. And further, It is the more remarkable, becauſe Chriſt for the fulfilling of a double Prophecy thus Soveraignly manifeſted himſelf, the firſt Time, that of David his Type; The Zeal of thy Houſe hath …aten me up. The laſt Time, that of the Prophet Eſay, My Houſe ſhall be called the Houſe of Prayer for all Nations.

p. 142. It is the more Influential on our preſent Diſcourſe becauſe Tithes and the Sanctuary had ſuch a Correlation one to another, that they may ſeem to have Lived, and Died together.

3. Becauſe this Divine Zeal of our Lord terminated in a Temple, whoſe Holyneſs and Uſe was much proſtrated at his Death; Then the Vail of the Temple, that ſeparated it from common Approach, even of Eyes, was by Miracle rent from the Top to t…e B…ttom, Mat 27. 51.Matt 27:51and within leſs than fourty years it was burnt by Titus, the Inſtrument of Divine Vengeance, and utterly raſed.

Here then appears, as Solemn a Sanction upon the Holyneſs of the Temple, as upon Tithes; and yet how ſoon, It was of neceſſity to be abrogated, and that even as by a Hand from Heaven, we have ſeen, as ourMat. 24. 1, 2.Matt 24:1Matt 24:2 Saviour alſo foretold, A Stone not left on a Stone.

Now to All This theſe two things are ſaid,

1. That our Lords Intention was to put that Sanction upon the Holyneſs of the Temple, as an Entail of the ſame Holyneſs upon the ſucceſſive Temples of the Chriſtians; againſt which I ſhall ſay no more, then that the very want of the Cabor and Shecinah, proper only to that material Sanctuary does diſprove that opination.

2. The more valuable Account of the moſt Pious and Learned Mead, takes the Place of this, who puts the Emphaſis of our Saviour's Action of Favour to the the Temple, on that part of it, which was allowed to the Gentiles, which the Jews valued at that vile Rate, as to make it as Common and Unclean: But our Lord for the Vindication of it in preparation to the Gentiles coming into his Church, did thus Exterminate All that prophane Incumbrance of it: and Correſpondent to this does that Prophecy eſpecially ſhine out; My Houſe ſhall be called for All Nations the Houſe of Prayer.

p. 153. Although this Account of our Saviour's Action can be by no means ſpar'd, much leſs excluded for the very ſake of that Prophecy, and alſo the near approach of the Gentiles Converſion; yet I ſhall be bold to give one larger, and more Receptive, as alſo more cloſe and nearer to the purpoſe of this unparalell'd Comming of the Lord into his Temple.

And that is, This was indeed our Lords Cauſing Sacrifice and Oblation to ceaſe, foretold by Daniel in the midſt of the week his laſt Paſs-Over, or juſt approaching Death Conſummatively; as it was inchoated at the very beginning of the Week, or the firſt Paſs Over.

And when Saerifice was thus cauſed to Ceaſe; Prayer, Dan 9. 27.Dan 9:27that was at leaſt Coeval with Sacrifice, and to endure to the very end, as the ſurviving Worſhip ſucceeded naturally to it alone; as Comprehenſive of all Spiritual and Intellectual Worſhip, and God's Acceptance of it.

This Action then of our Lords ſo ſuperlative takes away the First, that he may Eſtabliſh the Second. And that here reſided the Mind of that Heavenly Grandeur our Lord aſſum'd, I thus argue.

1. The Temple was at that time the Great Symbol of both the Divine Preſence and Worſhip, and indeed the only then in the World.

2. It was from its very firſt Foundation, a Houſe of Prayer, Solomon dedicated it, as ſuch at the firſt, by that1 Kings 8. 2 Chr…n. 6.1 Kgs 8 his Reyal Prayer, Prayer was intermix'd with all Sacrifices, as the moſt Learned Dr. Outram often obſerves, in that Excellent Diſcourſe of Sacrifices. It was always Comprehenſive of all Divine Worſhip, Oh thou that heareſt Prayer, to thee ſhall all Fleſh come; but yet under Moſes his Law Sacrifice over-ſhaded it; and the Temples name was foreign is not foreign primarily, not a Houſe of Prayer, but a Houſe of Sarifice.

p. 163. The Evangelical Prophet Eſay foretels: It ſhould in the Goſpel ſtate of the Church receive another name; It ſhould be called the Houſe of Prayer, that is, of Prayer ſeparated from Sacrifice, for elſe it was before the Houſe of Prayer, and although he joins Sacrifices, yet it is only according to the Language of that time a prediction of Spiritual Sacrifices.

4. That Merchandize our Saviour ejected, and the paſſing of Veſſels through the Bounds of the Sanctuary he prohibited, was in a Senſe abſolutely neceſſary; at leaſt of High Conveniency to the Sacrifices of the Temple, and had ſome Countenance from God's Allowance to the Farr Dwellers of his People, to bring their Money inſtead of their Sacrifices, that they might buy nearer the Temple, and on many Accounts the Veſſels could very ill be interdicted to that Service; ſo that the Ceſſation of one was hardly poſſible without the other; the Ceſſation of the Merchandize and the Veſſels, without the Ceſſation of the Sacrifices.

5. The Remark of theſe two Actions of our Lords is put upon this firſt: Make not my Father's Houſe a Houſe of Merchandize; and in the ſecond, It ſhall be called the Houſe of Prayer.

6. It is once by the Evangeliſt Mark added, For all Nations; which argues to us, It was not principally, but yet incluſively and conſequentially intended, that is when it ſhould be a Houſe of Prayer, and not of Sacrifices. All Nations ſhould flow into the Chruch, and it could not indeed be a Houſe of Prayer for All Nations, in a confluence to the Church of God, while it was a Houſe of Sacrifice; For that ſtate was fitted only to the Jewiſh Nation.

There are theſe Three Things therefore in our Lord's Intention in the Action, and his Concomitant diſcourſe.

p. 171. That there ſhould be a Ceſſation of that Carnal Jew…ſh Worſhip, of God by Sacrifice.

2. That in the place of it ſhould ſucceed a Spiritual Intellectual Worſhip comprehended under Prayer, and that repreſented by the Temple, or Houſe of God, as the Symbol of it.

3. Our Saviour with ſo high a Zeal thruſts out that Market, that Sacrifices neceſſarily brought ſo near the Temp…, not only with the Reproach of its Sordidneſs, but of all that Fraud, Injuſtice, and other Rapines attending places of Traffick, by which it was made a Den of Theives. And this to prepare for that Purer, Freer, leſs Cumberſom Worſhip, ſignified by Prayer; and that ſhould not be clogg'd with thoſe Temptations of Fraudulency.

4. The Chriſtian Church Catholick, as conſiſting of all Nations, riſes as it were out of this Temple, when the Apoſtles met together, when the Effuſionforeign of the Holy Spirit coming down, as a Shecinah upon them, viz. in Fiery Cloven Tongues, conſecrated that Church Acts 2. 1. &c.Acts 2:1to be the Houſe of the Living God, a Houſe of Prayer for all Nations, a repreſentative of which then met, Devout men of every Nation under Heaven.

5 The Jews and eſpecially the Phariſees Surmizing, whither All this Action of our Lord tended, were filled with ſo much Rage and Amazement, being equally Enemies to the Ceſſation of Sacrifice, and to the Church of God ſpread through all Nations.

And thus I have given Account of the moſt plauſible Appearance of our Lord's Sanction upon a Branch of the Moſaick Jewiſh Law, which yet was indeed, and in true underſtanding the moſt efficacious Abrogation of it, and Introduction of the Evangelical ſtate; and I have inſiſted the more induſtriouſly upon it becauſe it is of difficult explication according to its true Senſe, p. 18and according to that Senſe very different from this Caſe of Tithes.

I am now arrived to the ſecond Point of the Argument, that is, that our Lord not onelyonly blam'd nothing in this moſt Rigid Interpretation of the Phariſees upon the Law of Tithes given by Moſes; nor in the Law it ſelf: But on the contrary, that he ſaw ſome unchangeable Equity in it, for the ſake of which, he intimated not the leaſt Iota of Abrogation in relation to it.

And that we may attain that, I ſhall proceed by theſe ſeveral Propoſitions that are either evident by their own Light, or proved in the former, or following courſe of the Argument.

Poſit. 1 God hath a Sovereign Right over all things we poſſeſs, being himſelf always the moſt High poſſeſſor of Heaven and Earth.

Poſit. 2 He may reſerve to himſelf, or command from us, as a Tribute or Homagery-Acknowledgment whatever proportions of any thing we call ours, and to what ends he pleaſes.

Poſit. 3 Since the Sin and Fall of Man, becauſe all the Grace and Favours of God to us are in and through his Son as our High-Prieſt, and Mediator, in whom All things now conſiſt; there hath therefore ariſen together with theColoſ. 1. 17.Col 1:17 aforeſaid Acknowledgment of the Divine Nature, an Acknowledgment of our High Prieſt and Mediator, an Acknowlegment of the Son of God in our Nature, through whom we receive All, and offer All; who abideth a High Prieſt continually, without either Beginning of Days. or End of Life.Heb. 7.Heb 7

Poſit. 4 Becauſe neither to God, nor the Son of God in Heaven can our Goodneſs of this ſort extend in ſpecie, therefore he hath declar'd his Pleaſure, It ſhould be Deputed.

1. To the outward means and conveniencies of Solemnizing his Worſhip.

p. 192. Becauſe for the more Due, and certain Performance of his Worſhip, God hath ſeparated and ſelected perſons for the Care of, and Service in it; He hath therefore given to thoſe his Immediate Servants, and Miniſters of his Worſhip in the World, their juſt proportions of thoſe Acknowledgments, due to him, out of what we poſſeſs, both for an Inablement to, and Recompence of their Service, not as Alms, but as Honour.1 Tim. 5. 171 Tim 5:17

3. After this by way of Alms to the Poor, which yet is alſo call'd our Righteouſneſs on this Account.2 Cor. 9. 9, 10,2 Cor 9:92 Cor 9:10

Poſit. 5 By Divine Impulſe the Tenth of All hath been pitch'd upon, as the Quota pars, or proportion of a Tribute to him, to whom All is indeed Due.

Poſit. 6 In God's own peculiar Nation, and Government, the Tenth of All the Increaſe of the ſeed of the Land, and of whatſoever paſſed under the Rod of the Flock, or of the Herd, was Holy to the Lord by his ſpecial Appointment.

Here then we find, that, which was in our Saviour's Eye, that differences this Law of Tithing ſo much from other parts of Moſes his Law.

Even the Everlaſting Equity of Acknowledging God by the Mediator, and Eternal High Prieſt, out of what we poſſeſs, deputatively deferr'd to the immediate Miniſters and Servants of his Solemn Worſhip, which Acknowledgment is moſt duly, and juſtly ariſing from the very leaſt Things; even the Mint and Cummin, that ſerve the uſes of Life, and is therefore to continue in the Subſtantials, as long as God hath a Holy Service in the World, Prieſts and Miniſters of it, even throughout All Ages; and no leſs under the Evangelical Law, then the Moſaick; after Moſes, as it was before him; As long as the Goodneſs of God grants us All Things to enjoy, even ſo long does our Tribute to God through Jeſus Chriſt, oblige us out of All Things, we do enjoy, It is of Eternal Equity to Honour the Lord p. 20with our Subſtance, and with the Firſt Fruits of all our Increaſe, Prov. 2. 9.

Abraham, therefore the Father of Decimation gaveGeneſ. 14. 18, 19.Gen 14:18Gen 14:19 the Tenth of All to Melchized…k, long before Moſes, and under that Character, Prieſt of the moſt High God, Poſſeſſor of Heaven and Earth, who Bleſſed him in the name of the moſt High God.

Aod who this Melchizedek was and of whom he was ſo Near, ſo Expreſs, and Immediate a Type in his PRIEST-HOOD, and therein ſo Great a Man, Abraham, who ſaw Chriſt's Day, and was Glad, very well knew, and therefore He Receiv'd Bleſſing from Him, who Himſelf had the Promiſes; which Bleſſing Melchiſedek could not have conferr'd upon him, who had the promiſes, had he not immediately repreſented the Seed, who wasHeb. 7. 4.Heb 7:4 the True High-Prieſt and Bleſſer, in whom both Melchizedek, Abraham, and All the Nations of the Earth were Bleſſed. Upon all which Accounts Abraham gave him the Tenth of All. Which Tenth as to its Subſtantial Senſe and Intention was firſt of the Eternal Law of Equity, and Evangelical, before it was Moſaickly Legal.

In purſuance of this Acknowledgment of God, Jacob Geneſ. 28. 22.Gen 28:22the Third from Abraham, vowing JEHOVAH ſhould be his God, that he would Build him a Houſe, Vowed alſo to that God, the Tenth of All, He ſhould give him, according to the Example of his Great Father, and by the ſame Divine Impulſe, God's Acceptance of which he teſtified to Jacob when he ſaid, after the giving him Laban's Cattle: I am the God of Bethel, where thou anointedſt Gen. 31. 13.Gen 31:13the Pillar, and Vowedſt a Vow unto Me, and at other times after that.

And after all this, when the God of Abraham, and Jacob founded a National Church in their Seed, from which the High-Prieſt after the Order of Melchizedeck alſo ſprang; in approbation of his own Impulſe, He p. 21ſeparated a Tenth part of ALL to himſelf for the Prieſthood, Num. 18, &c.Num 18he ordain'd.

Now all this being under the Eye of our Lord and Saviour, the High Prieſt of Our Profeſſion; He diminiſh'd nothing from the Right of God, and of himſelf in the very leaſt Particles, however abuſed by his Hypocritical Adverſaries to the neglect of Greater Things; He knew ir too Awful to be violated, and did it not; No; he eſtabliſh'd it by his own Sanction, even the minimum quod ſic, the very ſmalleſt Digits of it.

Thus our Saviour look'd back upon what had been before; That he look'd forward upon the Future ſtate of Things alſo is undoubted: For at this time the Kingdom of God, or the Evangelical State was already Commenced, although the Moſaick Frame was allowed a Co-exiſtence with it for a Time: But that it was already entred is moſt certain, and that ſome Time before.

1. John the Baptiſts Preaching, and Baptiſm is ſtyl'dMar. 1. 1. Luke 3 1.Mark 1:1Luke 3:1 by the Evangeliſt Mark; the Beginning of the Goſpel of Jeſus Chriſt. And the Year of it directly noted by the Evangeliſt Luke; Our Lord calls it the Counſel of God, Luke 7 30.Luke 7:30which the Phariſees rejected againſt themſelves, being not Baptiz'd of J…hn: The Publicans and Harlots converſion by it he Praiſes, as their entring into the Kingdom of Heaven before the Pha…ſees, who were Baptiz'd with John's Baptiſm: He dates the Law and the Prophets till John, and that then the Kingdom of God was taken by violence, and Ceremoniouſneſs no longer attended it. The Week Dan. 9. 27.Dan 9:27our Lord's confirming the Covenant was begun; John's Baptiſm, as an Intermedious Miniſtration had decreaſed, that our Lord's might increaſe and out-ſhine it, and the John 3, 25; &c.John 3:25leaſt in the Kingdom of Heaven became greater than He, ſo that He himſelf had inſtructed Nicodemus concerning Baptiſm, the Symbol of Regeneration into his Kingdom, ſome conſiderable time before this: For now our Lord'sJohn 3. 3. 5▪John 3:3John 3:5 Week wax'd near its middle point, that he might Cauſe p. 22Sacrifice to Ceaſe, as I noted even now.

And now it was that he gave this his Determination concerning the Exactneſs of Tithing; Theſe Things ought ye …t to leave undone.

And whether this was the very Time, to which the Apoſtle refers, and which he further explains, when he ſays, the Lord ordain'd, That they, who preach the Goſpel, ſhould Live of the Goſpel; even as they that Miniſter about Holy Things, &c. May be now farther examined.

Thus much of certainty we have attain'd, that the Goſpel being begun, and the whole Moſaick Law of Sacrifices, ready to expire; He thus ordain'd, (as we have already all along declared,) Theſe Things ought, &c.

I come therefore now to make the Appeal of this Diſcourſe to the Apoſtolical Writings, and to obſerve from them, how the Scales will turn, whether to the Diſſenters from Decimation, or towards the Aſſertors of it: And that the proceeding may be moſt equal, I will firſt make the Objection of the Diſſenters from thoſe Apoſtolick Writings, as ſtrong as I am able, and then apply to it its Anſwers: firſt from what is moſt Certain and Demonſtrative, out of the Apoſtolick Writings, then from what is very probable and agreable to Reaſon, although poſſibly not ſo Demonſtrative.

The Objection I frame thus.

Tithing was a proportion for the Acknowledgment of God, and his Miniſters, adjuſted to the Time of Sacrifice, and the Prieſt-hood Attendant on Sacrifices. It was indeed before Moſes, and was tranſplanted into the Moſ…ick Law as Circumciſion, and commanded under the name of a Heave Offering; All theſe three, Sacrifice, Circumciſion, and Tithes being firſt of the Fathers, and then of Moſes. But the very original of Tithes, was in Honour of a Prieſt, and doubtleſs of a Prieſt, that Offered p. 23Sacrifice, though that part of his Office for as great Reaſons conceal'd, as his Genealogy, and onelyonly his Bleſſing in the Name of God recorded.

To argue then, Tithes were not abrogated by Chriſt, becauſe before Moſes, is no ſtronger then to argue Sacrifices, or Circumciſion were not abrogated, becauſe before Moſes.

And if we continue Tithes, we may as well continue Sacrifice, or Circumciſion becauſe of the Fathers.

And ſeeing we juſtly reject the continuance of Sacrifices, ſo ſhould we alſo Tithes, as of a Sacrifical Nature.

The continuance therefore of them is juſtly Blameable, as Jewiſh and Anti-Chriſtian, and is of the ſame ſort with calling the Miniſters of the Goſpel, Prieſts, on which account Tithes are ſo earneſtly contented for by them, a Prieſtly Maintenance for a Prieſtly miniſter.

Therefore the Apoſtles, as in all their Writings, they carefully avoid affixing any Prieſtlyneſs to the Miniſters of the Goſpel; ſo do they any Subindications of a prieſtly maintenance; and therefore though our Lord abated nothing from the Law of Tithes, yet he left it to his Apoſtles by the Total Silence of any ſuch Law to declare it abrogated with the Sacrifical Law.

The two main Hinges, on which this Objection turns are theſe.

1. Tithes were of a Sacrifical and Prieſtly Original, and as ſuch, conſign'd into Moſes his Law; and therefore certainly Abrogated with all things of that ſort and alliance.

2. They are not once mentioned by the Apoſtles, and therefore are to be concluded abrogated, though our Lord out of Honour to that Law of Moſes defalked nothing from it himſelf, yet He left it to be thus done by his Apoſtles.

p. 24To the firſt of theſe Objections, I make theſe following Anſwers.

1. The whole ſum of all True Religion was by Divine Artifice, interwoven with the Jewiſh Adminiſtration, whatever of Natural or Revealed Truth had been derived from God. was either in plain precepts, or curious Types and Shades to be found in that Theocratical Frame of Laws; and not onelyonly what had been implanted, or deliver'd by God to his Servants; but even the whole Evangelical Frame was in apt Figures, and Emblems delincated in it. It is no wonder then, that a Tenth, devoted as a Tribute to God, ſhould be taken into the Moſaick Frame under the Symbol of a Heav-Offering, which by its Exaltation (as Terumah ſignifies) to Heaven, and then let down to Earth Surſum, Deorſum ſhould carry its pedigree, and original in that ſymbol; even the Acknowledgment of the moſt High God, Poſſeſſer of Heaven and Earth. And in the ſecond Heaving by the Levites of the Beſt of the Tithes for the uſe of Aaroh, the High Prieſt and his Succeſſors; the moſt livelyNum. 18. 2….Num 18:2 Type, the Jewiſh Prieſt-hood had of our Lord's Prieſthood; there were the Lineaments of the firſt Decimation to Melchiſedeck, the more lively Type of Jeſus, our High-Priest for ever after the order of Melchiſedek.

2. As all True Religion was by God's own Infinite Wiſdom depoſited in the Jewiſh Types, ſo in them were the moſt unchangeable and eternal Moral Duties perform'd by all True Worſhippers: In the Sacrifices were cloſe Applications to the Infinite Mercy of God in Chriſt under the Type; Confeſſions, Supplications, Thankſgivings, Acknowledgments of JEHOVAH, the OnelyOnly True God; filling Heaven and Earth with his preſence; of which the Tenupha, or Wave-Offering was a Symbol; turning the Worſhipper to all parts of the World …rorſum, Retrorſum, Dextrorſum, ſiniſtrorſum, to Adore God, to whom the Sacrifice was Wav'd.

p. 253. When therefore under the Goſpel the Shaddows flew away, and the Types were ſtripp'd off, whatever was ſubſtance ſtill remain'd; Nor did the Holy Spirit of God ſo deſert its formerly Inſtituted Organs of Divine Worſhip, but that it ſtill delighted to make uſe of them, as lively Expreſſions of thoſe Duties, the Things themſelves had formerly been the Shades of; Prayers are call'd …d…urs; and Praiſe is ſtill a Sacrifice; and True Chriſtians call'd Prieſts; The Offering up the Body in Holineſs is a Living and Acceptable Sacrifice.

The Apoſtles Converſion of the Gentiles was a Prieſtly Rom. 15. 16.Rom 15:16or Hierurgical ſervice: And more cloſe to our purpoſe,foreign. The Things the Philippians ſent to the Apoſtles ſupply, were an Odour of a ſweet ſmelling ſavour, and would abound Phil 4. 17, 18.Phil 4:17Phil 4:18to their Account, of what they poſſeſſed under the moſt High poſſeſſor of Heaven and Earth; To do good, and to Communicate, a Phraſe proper to the ſupport of Goſpel Miniſtry, (as is to be obſerved) are Sacrifices, with which God is well pleaſed; Thus we ſee theſe Moral Duties remain, and continne a Memory of the Divine Law by Moſes, by being expreſſed to us in the Goſpel, under ſuch Tralations, as were proper to that Law,

If therefore we ſhall find Great Moralities under Tithing as a Tribute to God in his Miniſters; If we ſhall find in a Tenth Part, more then Typical and Ceremonial, and in ſuch Expreſſions as reſemble ſuch a Dedication to God, as Decimation was; why ſhould we reject it as meerly Sacrifical.

For it is Evident, Sacrifice hath a plain and undoubted Ceremonialneſs in its Nature, for the ſake of which onelyonly can it by any Law of Nature, or Equity be once ſuppoſed an Acceptable Acknowledgment of God, or Worſhip of him; and when-ever a Ceremonial Worſhip vaniſhes, that muſt needs Evaniſh alſo.

But ſetting out a Tenth part to God, and in honour of the Prieſt-hood of Chriſt, for ſo Great and Real an p. 26Uſe, as the upholding the Worſhip of God in the World in his Miniſters, Set apart to that Work; is of ſo True a Morality in the Subſtance, as not to be denied, and the Omiſſion of it is a Robbing of God.

And for the Tenthlineſs of it, It is the Determining ſo far a ſettled proportion, to ſuch a purpoſe, as which beyond all Reverſal, God did once accept and approve, and therefore could not be Inequitable in it ſelf, and which alſo after ſo many Ages, Chriſt on an occaſion of Severity Review'd, and Blamed nothing in both which Characters of honor can never be raz'd out.

But now what was Shaddowy, Moſaick and Typical; viz. the Tenth being accounted above other parts, Holy to the Lord; the Bringing the Tithes to Jeruſalem; Any Ceremony of Heaving them, firſt to the Levite…, then to Aaron; the Affixing them to Sacrificing Prieſts; Theſe are all vaniſhed.

For in no ſuch Senſe do the Miniſters of the Goſpel claim them, nor call themſelves a PRIEST-HOOD, butRom. 15. 16.Rom 15:16 as they offer up by their Miniſtry Souls Converted to GOD, who are thereby as the Apoſtle in alluſion ſpeaks; foreign and He Himſelf, as before, a Prieſtly Adminiſtrator.

And as they are foreign, Seniors, or Elders in the Family of God, offering up the Sacrifices of Prayer and Praiſe, as the Apoſtle James inſtructs us. Jam 5. 14.Heb. 13. 10.Heb 13:10

And laſtly as they attend on that Altar, of which they have no right to eat that ſerve the Tabernacle; viz. The continual publication of the Sacrifice of Our Lord Jeſus, who ſuffered for his people without the Gate, as a Malefactor, by Preaching, and Adminiſtration of the Lords Supper, which is a ſetting forth of Jeſus Chriſt evidently, before Heb. 6. 6.Heb 6:6Men's Eyes, crucified among them, and a ſhewing forth his Death till he come; as Apoſtacy, and Denying of Chriſt is in a contrary ſenſe Crucifying the Son of God afreſh, putting p. 27Heb. 10. 29.Heb 10:29him to an open ſhame, counting the Blood of the Covenant, a Common, or Unclean Thing.

In any other Senſe we are all of the ſame Mind with that Eminent Servant of God, and Miniſter of theDr. Outram de Sacrificiis p. 222. Goſpel …ow with Chriſt.

It is of great Remark; That none of the Miniſters of Chriſt. in whatſoever order they are conſtituted, are any where in the Holy Scripture, call'd Prieſts, or Chief-Prieſts;

And a little after; Not the Goſpel Miniſtry, but the Prieſt-Hood of Chriſt was in Succeſſion to the Jewiſh Prieſt-hood; ſo that there is no one by Divine Authority, either Prieſt, or High-Prieſt ſurviving, except Chriſt alone, viz. An Advocate with God for Men.

Thus the whole Objection from the Connexion between Tithes and Sacrifices is clearly removed; and therein whatever concerns the firſt part of the Objection.

I come now to the ſecond part of the Objection, There is no mention of Tithing in the Apoſtles Writings with Reference to the Miniſters of the Goſpel; but ſuch a Deep Silence, as argues it a very Unevangelical Practice to Require or Receive ſuch a Maintenance.

In Anſwer to this, I ſhall firſt obſerve, what is Demonſtratively certain from the Apoſtolical Writings: And that is.

1. That, It is the Ordination of Chriſt the Lord, that they, 1 Cor. 9. 13, 14.1 Cor 9:131 Cor 9:14who preach the Goſpel ſhould live of the Goſpel. This is ſo expreſſly the Ap. Paul's Doctrine; that it cannot be queſtioned even when he moſt profeſſed a Receſſion from his own Right or Power, as it were to fit himſelf for it, there he moſt boldly aſſerted this, either as immediate Revelation, or ſome moſt known Decree of the Lord in this Caſe, or the Reſult of this Determination upon the Law of Tithes or that undoubted Maxim; The Labourer is worthy of his Hire: But this is moſt poſitive; p. 28The Lord hath ordained, that they who preach the Goſpel, ſhould Live of the Goſpel, whether we take it for the Reward of the Meſſengers of Good Tidings, according to the Cuſtom of all Ages and Nations, who uſe to proportion the Rewards to the Goodneſs of the Tidings, or for the Sacrifices of Gratitude to God for ſo Joyful an Embaſſy of Peace: It is evident the Compenſation for2 Cor. 5. 20.2 Cor 5:20 Spiritual Things out of our Carnal Things is to be Great and Honourable; like the Preſents made to Embaſſadors, anſwerable to the Dignity of the Prince from whom, and to whom they are ſent, and according to the particular Riches of every Country, where they are to Treat.

All the proviſion the Law made for the Miniſters of the Altar and Temple, and even for the very Oxen tended hither; for if the Miniſters of the Law, that was2 Cor. 3. 6. &c.2 Cor 3:6 but a Miniſtration of Death, and Condemnation were ſo honour'd; the Miniſters of the Goſpel, the Miniſtration of Life are worthy of Double Honour; and leaſt any ſhould think a Low Proportion enough the Apoſtle in this very Caſe of Communication admoniſhes; God is not mocked, that is, He will not ſuffer himſelf to be ſo.

2. It is moſt certain, the Tenth part under ſo many Scales of Divine Acceptance muſt remain a Standard, to the very ends of the World, of that proportion God expects, as a Sacrifice of Praiſe to him, of Glory to him in the Higheſt for the Meſſage of Peace on Earth, and Good will to Men proclaim'd in his Goſpel; ſo that if it be ſuppoſed not to be abſolutely required to the Formality, yet it cannot but be expected in the Subſtance. Seeing the Right of God and our High-Prieſt is unchangeable; and the obligation through the clearneſs of the Revelation is much higher: The Tribute therefore cannot poſſibly abate in its value or obligation, but muſt needs Riſe.

2. There is therefore great probability, that the p. 29Proviſion made by God for the Miniſters of the Temple, 1 Cor. 9.1 Cor 9and the Altar, leads to the very Specification of a Tenth Part; that the Double Honour is ſuited to the1 Tim. 5 17.1 Tim 5:17 Promogeniture of the Evangelical Presbytery above that of the Law; that the Priest-hood of Chriſt, ſhaddowedHeb. 7.Heb 7 by Melchiſedeck, that was honour'd with Abraham's Decimation to it, ſo abundantly inſiſted upon by the Apoſtle, was an Admonition to Chriſtians of that Acknowledgment Due to our High-Prieſt, as conferred upon the Preachers of his Sacrifice and Interceſſion, by thoſe to whom the Feet of them that bring thoſe glad Tidings are Beautiful. That Communicating in all Good Rom 10. 15. Galat. 6. 6.Rom 10:15Gal 6:6Things, is a ſilent inſinuation of the Ancient Law of Tithing, carrying ſo clear an Image of it: But becauſe Theſe Things are not ſo Cogent, as to convince the Gain-ſayer, I therefore acquieſce in what is impoſſible by thoſe that acknowledge the Scriptures of the New Teſtament to be conteſted.

Let us then for a Concluſion of this whole Matter, obſerve ſeveral Reaſons, why we may ſuppoſe no ſuch Cogent Indications of a Tenth part, in the Apoſtolick Writings, as agree with former Times of Scripture. To omit the great modeſty of the Goſpel, as to any ſecular Deſign I give theſe.

1. Becauſe in the firſt miniſtration of the Apoſtles in Jeruſalem, ſo much above a Tenth part was freely given, that Chriſtians ſold Intire Poſſeſſions, and laid the Prices of them at the Apoſtles Feet; neither ſaid Acts 4. 32.Acts 4:32Any Man that ought he poſſeſſed was his own: And it is probable in all the Firſt Chriſtian Churches, Greater proportions, then the Tenth were offered for the ſervice of the Goſpel.

2. That in the Affluence of Nations, States, and perſons; They might not think themſelves Circumſcrib'd, nor indeed diſcharg'd by a Tenth part as a Tribute to God: The Prieſts and Levites had much more p. 30given them by God under the Law. Nor Any, whoſe Increaſe falls not under ordinary Decimation ſhould abſolve themſelves from the main Duty.

3. Becauſe ſome Things clearly, and abundantly ſettled in their Formality in the Old Teſtament are more ſilently in the New applyed onelyonly to the Goſpel pu…poſe, and Service.

Thus the Lord's Day ſo evidently noted by the Firſt Day of the Week, the Day of our Lord's Reſurrectio…; of his ſeveral Appearances to his Diſciples, of the Effuſion of the Spirit, at Pentecoſt fully come for Preaching theActs 2 1.Acts 2:1 Goſpel, as it had been of Giving the Law on Mount Sinai, the Day of Chriſtian Sollemnities, and …ollections is the onelyonly Day of the Week, noted in all the Scripture, after the Six Days of Creation, except the Seventh, or Sabbath; and after it had been often remark'd under the name of the Firſt Day was at length conſecrated by the name of the Lord's Day, as Breaki…g of Bre…d was by the name of the Lord's Supper▪ Which Two Engraven with our Lord's Name, as in Capital Letters, foreign, are the Commemorations of Two of the Lords Great Actions (in which all the reſt Center) appointed us in his Word; viz. his Dying for Our Sins, and Riſing again for Our juſtification, one in a Sollemn Inſtitution, the other in a Solemn Time; and it were Happy, if they could at no Time be ſundred, one from the other.

Yet That This Day though the onelyonly Inſtituted Time in the New Teſtament is to be a Sabbath; its Obſervation to be Weekly in memory of the Creat…on; Its Celebration to be by keeping it Holy: All theſe ſo principal Concernments are referr'd to the State of that Matter in the Old Teſtament, where every Thing is full and clear: And although the Reverſal of the Jewiſh Sabbath by the Apoſtle; the Firſt Day ſo ſollemnly Recorded as the Day of the …ord's Reſurrection and Chriſtian p. 31Meetings; the Apoſtles Being in the Spirit on this Day; (though the principal Intendment be Prophetical) It's being ſtyl'd the Lord's Day are very Great Characters of a Chriſtian Sabbath; Yet the Importance and Ratification of ſuch a Sabbath are to be derived wholly from the Old Teſtament; No wonder then, if Devoting a Tenth Part to God, which cannot be ſuppoſed equal to God's Sanctification of a ſeventh part of Time be onelyonly conſerv'd in the Old Testament, and confirm'd by our Lord in the Days of his Miniſtery, as a Standard of proportion, and yet not mention'd in that ſo undoubted point of Duty in the Apoſtolical Writings, viz. Let Him that is taught, Communicate to him that teacheth in All Good Things, fortified with ſo Tremendous a Monition; God is not mock'd.

4. That there might be no enſnaring Conſciences in regard of the various Revolutions of States and Laws determining this point of Decimation: Or not allowing the poſſibilities of it; either ſetting it a-part to the ſupport of a Falſe Religion, as under the Papacy, or to Secular uſes: In ſuch Caſes the Conſciences of SubjectsGal 6. 6.Gal 6:6 are Free, in rendring them according to Law, to Caeſar, as the Things that are Caeſars; For publick Acts having deveſted private perſons of them, they can have no propriety in them; although yet this Standard of Dedication to God out of what they poſſeſs beyond that Alienated Tenth obliges them ſtill to Render to God the Things that are Gods.

But eſpecially where Both Concur, the Laws of Men with the Laws of God; we at the ſame Time Render to Caeſar the Things that are Caeſar's, in obeying Laws; and to God the Things that are God's, in that they are devoted to his Service, and are therefore to do it with all Heartineſs and Chearfulneſs as to the Lord, and not to Men onelyonly: For God loveth a Chearful Giver. No Man now can have any Juſt Reaſon of being Scandalaiz'd p. 32at the ſeparation of ſuch a Tenth for an Evangelical Miniſtry, that duly weighs what hath been offerr'd.

And eſpecially ſeeing their whole Lives, the Education of their Youth, and the ſervice of their Age, are neceſſary to this Service, ſince the Ceſſation of extraordinary Gifts; and the Labour not only of the Mind but of the Body are ſequeſtred to it. Giving themſelves wholly to their Miniſtry, and Attending in private to Reading, as well as publickly to Exhortation, and Preaching in Seaſon, and without Seaſon, are expreſsly requir'd by the Apoſtle; ſo that it is but a Recompenſe of Juſtice requir'd by God in this Caſe:

But if on any Account whatever, Any Man be unſatisfied in the Decimation, Laws impoſe upon him: He muſt conſider, nothing ſeparated by publick Acts, that have ſtood from Age to Age is any more any Man's claim by his Birth Right; then a wholſom Air, or Fruitful ſoil are, when his Country is not ſo happily ſcituated.

FINIS.

End of the text · Thomas Beverley, A Disquisition Upon our Saviors Sanction of Tithes (1685)