The Lawfulness of Tithes, Text
COUNTRY-MEN and FRIENDS CALL'D QUAKERS
§. 1. TO your Queſtion demanding by what Right Tythes become due in the Church of England? As a ſick man is cur'd of his diſeaſe by vertue of a Medicine; ſo is an evil man heal'd of his malice by vertue of the Law. Pythagoras. Break not the Laws made for the wealth of the Country. Juſtinian Endeavour thy ſelf to keep the Law, that God may be pleaſed with thee. Ariſtot.I anſwer, that it is by the Law of the Land; which being not contrary to the Law of God, ought to be obey'd by every Subject. Now this Law of our Land is not only according to the Law of God, but alſo fitted to it, and deviſed by it.
That there was a Law for Tythes under the Old Teſtament, there is no Man doubts. *Lex vetus de Sabbato, &c. The Law concerning the Sabbath, and the other concerning Tythes (in the Old Teſtament) do ſhew that Chriſtians are oblig'd to ſet apart no leſs than the ſeventh day for God's Worſhip and Service; nor leſs than the tenth part of their fruits or encreaſe, for the maintenance of thoſe that are Chriſts Miniſters. Grot. de Jure Bell. & Pac. lib. 1. cap. 1.That that Law is ſtill abiding, viz. for the Subſtance and Equity of it, under the Goſpel, That is it which ſome Men would willingly be ignorant of. But I prove it thus:
What was in being both for Right and Practice before the Law was given by Moſes, and in that Law was expreſt, and ſet forth, and hath not been forbidden ſince, nor any way abrogated; that is abiding ſtill: But ſuch is the Law for Tythes, therefore it is ſtill abiding.
That it was in being before the Law was given by Moſes, appears by Abraham paying Tythes to Melchiſedek, Irenaeus (l. 4. c. xxxiv.) and Chryſoſt. on 1 Cor. cap. xvi. uſe this Law, in proving the Equity of Tyth under the Goſpel, foreign, He Tythed Abraham, (i e.) he took Tyth upon him, viz. of his Goods; which implyes, that the one was in Duty bound to pay it, and the other had a Right to demand and take it. The Text ſaith, Melchiſedek met Abraham: Wherefore? to beg an Alms of him? No, but to receive his Due from him. O how fain would prophane Miſers have the Clergy brought unto their Alms! on purpoſe, that they might deal by them, as Judas would have done by our Saviour Chriſt. See Calvin's complaint in this caſe. Abraham did not this by any politick Conſtitution, nor by any Right of Ceremony: Therefore it was by the Law of Nature that he did it.Gen. 14.20. Heb. 7.11. foreign. The Text hath not [foreign] but [foreign] It ſaith not that Abraham brought to Melchiſedek ſomewhat in Gift, but that he gave him that part and portion which was due unto him. If he had been free either to give, or not to give, then in giving, he would have given what he had pleas'd, and not have been bound to divide. A Diviſion is of one whole thing into parts, which needeth not, but when ſome part is due out of it.
Moreover, if Melchiſedek had no other Right to what he received from Abraham, but only of Abraham's Bounty, and good will; then how doth St. Paul prefer his Prieſt-hood before that of the Sons of Levi? For they had a Right, and a Law to receive what they did from the People, foreign, &c.
Again, If he had no Right or Authority to receive any thing from Abraham, then was not he greater than Abraham: For I may humble my ſelf to give what I pleaſe, to whom I pleaſe; but I am inferiour only where I am ſubject, and bound to pay.
But you'l ſay, by what Right did Melchiſedek receive Tith, or for what? For Sacrificing? No, (we do not Read that he did any ſuch thing) but for Bleſſing: Melchiſedek bleſſed Abraham, and Abraham pay'd the Tenth, &c.
Hereupon I aſſume thus: Tyths were due unto Melchiſedek, not for Sacrificing, but for Bleſſing only: Therefore Tyths do remain due under the Goſpel upon the ſame account. The conſequence I prove, Heb. 7.12. The Law concerning Prieſthood is not changed, except the Prieſt-hood be changed alſo: But the Prieſt-hood of Chriſt, and that of Melchiſedek is the ſame, therefore the ſame Law remaineth under both.
You'l object again; What was Abraham but a ſingle Perſon? What he did, he did for himſelf, and what is that to Us?
Not ſo: Abraham was the Father of the Faithful, and thereupon, ſaith Chryſoſtome, he paying Tyth to Melchiſedek, did ſhadow or repreſent all the Faithful under the Goſpel, paying Tith to Chriſt.
From Abraham I might go to Jacob, and take him vowing a Vow, the ſubject whereof was, that if the Lord would be with him, Gen. 28.20.&c. then ſhould the Lord be his God: The ſtone which he ſet for a Pillar ſhould be God's Houſe; and of all that God ſhould give him, he would give the Tenth unto God. If Jacob had not very well known this Vow of his to be grounded upon good Right on God's part, and Duty on his own; he would never have made it.
Is not the ſame Right on God's part ſtill, and the ſame Duty on ours? Is it not God that gives us all that we have, Eſt enim hoc conſcientiae noſtrae vulgare & commune Teſtimonium, &c. It is a common Teſtimony of our Conſcience known even to the Heathens, that the Neceſſaries of thi… life are to be beg'd of God: From whence it is, that even a mongſt the Gentiles Tyths of all things were vow'd unto Hercules. Lambert Danaeus de Oratione Dominica▪ pa. 154.and ought not we to acknowledge him as Jacob did.
To acknowledge God in this caſe, is not a Will-worſhip of ours, but a Doctrine taught by the Holy Ghoſt, Prov. 3.9. Honour God with thy ſubſtance, and with the firſt Fruits of all thine Increaſe. Though Solomon was not in being when Jacob was, yet the Holy Ghoſt was; and if he had not been Iacob's Teacher in the making of this Vow, this Vow ſhould not have been Recorded in the Scriptures to the Commendation of him as it is: Yea, what hindreth me to ſay, that it is written not only for his Commendation, but alſo for our Imitation, there being all the *Saith St. Aug. Quid enim ſi diceret Deus, &c. What if God ſhould ſay, Thou art mine, O man, the ground which thou tilleſt is mine; the Seeds which thou ſoweſt, the Beaſts which thou wearieſt are mine; the Rain is mine, and ſo is the Heat of the Sun: Seeing all theſe things are mine, thou which only lendeſt thy Hand to the Work, deſerveſt hardly the Tenth: But I keep Nine parts for thee, give me the Tenth, &c.Equity that may be, that we ſhould do as he hath done?
Nay, This Leſſon is ſtill taught by the Holy Ghoſt, Gal. 6.6. Let him that is taught in the word, communicate unto him that teacheth in all good things. Here is an expreſs command of paying things in Kind under the Goſpel. Indeed the word [Tith] or [Tenth] is not here ſet down; perhaps becauſe that part or portion is ſuppos'd to be notoriouſly known. As it is not for Chriſtians to ſtrive about words, 1 Tim. 6.4. ſo I think it is not for them to ſtrive for want of Words, where the things themſelves that are in Queſtion are to be found in the Scriptures. To ſtrive for want of Words, what is it but to dote about Queſtions? Thoſe that oppoſe Tyths for want of having them nam'd in the New Teſtament, ſeem in this to be like thoſe that oppos'd the Conſubſtantiality of the Perſons in the Deity, becauſe the Word [foreign] is not to be found in the Scripture: And yet the Word [Tything] is to be found in the New Teſtament, viz. ſpoken by our Saviour Chriſt himſelf, and that aſſerting the Right of Tythes, ſaying, that they ought to be pay'd. If you ſay they ought to be pay'd then, but not now, I ask where it is that our Saviour hath told you ſo, or what cauſe is there that it ſhould be ſo?
Our Saviour declar'd unto the Jews that he was Lord even of the Sabbath, i. e. that he had Power given him, to ſet his People free from the Neceſſity of obſerving the Sabbath; or at leaſtwiſe to moderate them in the Obſervation of it: But of Tyth he ſaid no ſuch thing. It was propheſi'd, that the Jewiſh Sabbath ſhould ceaſe to be; but of Tythes there is no ſuch Prophecy. The continuance of that Sabbath might not conſiſt with Chriſt exhibited, but Tythes may, being no way contrary to the Liberty, wherewith Chriſt hath made us free. If you pay not the tenth, you will pay ſome other part, viz. either more or leſs: More we do not challenge, The Heathens judg'd it reaſonable, that thoſe which ſerv'd at their Idol-Altars, ſhould live thereof: The proportion of Tyth or Tenth they might borrow from the Patriarchs the Sons of Noah, ſpreading it among the Nations.Leſs you cannot pay, except you will not only alter God's Proportion, but alſo have leſs regard to the juſt Maintenance of your Miniſters under the New Teſtament, than the People of God had of theirs under the Old. As if theſe were not as worthy to live of the Goſpel, as thoſe others were to live of the Altar.
Thus I have done with the firſt Member of my Argument, in the fifting whereof I deſire ſuch Candour of you, The Melchiſedek ſpoken of in Geneſis, and in the Epiſtle to the Hebrews is moſt probably thought to be Sem, the eldeſt Son of Noah, who liv'd in the Dayes of Abraham, and by his Primogeniture had Right to take Tyths even of him.as may beſpeak you not only Civil, but alſo Chriſtians.
Now of the ſecond Member, viz. That it was expreſt, and ſet forth in the Law given by Moſes: And this I prove from Lev. 27.30. Num. 18.8. and 31.2. Chron. 31.4. Hoc jure Abraham, &c. By this Law (viz. of Nature) Abraham gave the tenth to God of thoſe ſpoyls which he took from the five Kings mentioned in Gen. 14. &c. Quo more Graeci quoque, &c. Aud by the ſame Law alſo, the Graecians, Cartbaginians, and Romans, dedicated the Tenth of their ſpoyls to Apollo, Hercules, Jupiter Feretrius, &c. Grot. de jur. Belli & Pacis lib. 3. cap. 6.My Inference herehence is this: Moſes, Num. 18.8. makes the Faculty of receiving Tyth to belong unto the Prieſt-hood or Miniſtry by reaſon of the Anoynting, i. e. their Calling. In the 31. verſe, he makes it to belong unto them, becauſe of their Work or Service: But both the Calling and Work of the Miniſtry do ſtill abide: Therefore alſo the Faculty of receiving Tyths, which is the Maintenance of the one, and the Reward of the other. The Minor I prove, Eph. 4.11, 13. Heb. 13.17. 1 Tim. 4.17.
Hezekiah, 2 Chron. 31.4. Commanded the People that dwelt at Jeruſalem, to give their Portions to the Prieſts, As Hezekiah was ſingularly commended among the Kings of Judah: So did the ſingularity of his Commendation conſiſt in this, viz. that he was moſt zealous for Religion and Piety, 2 Chron. 29.& to the Levites, that they might be Encouraged in the Law of the Lord. From whence I Argue thus:
What was well done of Hezekiah by the Miniſters of the Law, that is well done ſtill of godly Princes by the Miniſters of the Goſpel; Upon this account it is, that he is ſaid to do according to all that his Father David did: Upon which account alſo, viz. of Religion and Piety moſt of all it is, that David himſelf was ſaid to be a Man after God's own heart.But it was well done of Hezekiah to encourage the Miniſters of the Law, by commanding the People to give them their Portions; therefore it is well done ſtill of godly Princes, to encourage the Miniſters of the Goſpel, by commanding the People to pay them their Dues.
Neither Hezekiah, Nehemiah, nor any other godly Prince or Ruler, hath thought fit at any time, Nehemiah was zealous in this matter, even unto Contention, Nehem. 13.10, 11, 12.to require the Prieſts to attend their Service, without commanding unto them their juſt Maintenance. Yea, God looks not with any Man to ſerve any Office in his Houſe for Nought, Mal. 1.10. Neither will God accept of any Man to pretend to the doing of his Work, that ſhall diſdain to receive his Wages. I am a great King, ſaith the Lord of Hoſts, Mal. 1.13. As he diſdains to be meanly dealt with by his People, that pretend unto him, ſo is it not his manner to deal meanly by his Prieſts that ſerve him; as you may ſee throughout that whole Chapter.
Yea, our bleſſed Saviour in his Goſpel, ſaith, at the ſending of the ſeventy Diſciples, That the Labourer is worthy of his Hire: St. Paul thinks fit to cite this Text of our Saviour, together with ſuch another from Moſes, to prove both Honour and Maintenance to be due to the Goſpel-Miniſtery. 1 Tim. 5. verſ. 17, 18.And will any man that is a Chriſtian, call him that lalaboureth, an Hireling for receiving his Hire? If any man do, is not that man's Eye evil, becauſe our bleſſed Saviour is good? St. Paul 1 Cor. 9. affirms, that for people to expect that their Miniſters ſhould attend, and ſerve them for nothing, An unreaſonableneſs hardly to be imagined, much leſs to be practiſed among the Gentiles, except it were by ſuch as were accounted Tyrannous, and ſo accounted moſt of all for this, viz. That they were both envious, and penurious to the Gods.is a thing ſo unjuſt, and unreaſonable, that it is hardly to be imagined. It were ſuch another thing as it would be, to make the Oxe tread out the Corn, and yet to muzzle his Mouth the while.
Nevertheleſs, I do not deny, but that a man may, and ought upon occaſions, ſerve in the Miniſtry between God and the People, without challenging any Portion or ſet Maintenance at all: But then at the ſame time, and notwithſtanding thoſe occaſions, he ought to be ſo far from either diſdaining that Maintenance to himſelf, or hindring of it unto others, that he ought to maintain and juſtifie the Right and Power of it, not only unto others that do receive it, but alſo to himſelf, though he receive it not. This was St. Paul's practice, 1 Cor. 9.4, 5. Though he wrought with his Hands, rather than he would be chargeable to the Corinthians, becauſe of falſe Apoſtles, that perverted them to his prejudice, yet did he juſtifie unto them, that he had power to forbear working as well as others the Apoſtles and Miniſters of Chriſt were wont to do.
What St. Paul did in this matter, he did out of Zeal to further the Goſpel, and not out of Envy to hinder any man's juſt Right or Title, foreign; Have we not power, viz. that power which is of Right?and leaſt of all that of the Miniſters of Chriſt unto their own: Yea, leſt any one ſhould conſtrue him in ſuch a ſence, he ſhews himſelf earneſt in their Defence.
There are divers poor Incumbents in theſe dayes, that endeavour to imitate St. Paul in this, as far as their occaſions may permit, receiving leſs, and paying more than the Due, Leſs than the Due from ſome of the people, and more than the Due to ſome Officers.nevertheleſs are quiet and ſilent in favour of the Goſpel. And yet they are not Apoſtles as St. Paul was, at liberty to go far and near; but confin'd to certain Pariſhes and Places, and therefore not in a capacity, like St. Paul, to take of one Church wherewithal to ſerve another, 2 Cor. 11.8, 9. They muſt either receive in ſome meaſure their Dues from their own Pariſhes, or elſe they can challenge none at all; to ſay nothing of the many Duties they pay out of what they do receive, to one, and to another.
I have inſiſted the longer upon this Inſtance drawn out of the Words of Moſes and Hezekiah, on purpoſe to take you off from thinking the worſe of Tyth-paying, for its being expreſt, and ſet forth in the Law of Moſes. Every thing that is written there, is not Ceremonial, in ſuch manner as to vaniſh quite at our Saviour's coming in the Fleſh, and to abide no longer. The Law given by Moſes was threefold, Moral, Judicial, and Ceremonial. One and the ſame thing may in divers reſpects, partake of theſe three Laws. I will take the Subject in hand for inſtance, viz. Tyth-paying. As it is a Maintenance to the Prieſt-hood, No Sabbath without an Aſſembly; no Aſſembly without a Miniſtry, no ſetled Miniſtry without a Maintenance, Lev. 23.3. Mal. 1.10. 1 Cor. 9.or Miniſtery, ſo it is Moral, in as much force now as ever: As it was appropriated unto the Tribe of Levi, ſo it was Ceremonial, and in that reſpect it is aboliſh't: The Tribe of Levi have no more to do with it now than other men may have.
In the third of Malachy, the Obſervation of this Commandment of Tyth-paying, is eſtabliſh't with a ſolemn Bleſſing, and the Violation of it threatned with a ſevere Curſe. If it had been a meer Ceremony (ſuch as ſome men would have it to be) the Prophet would not have buſied himſelf much about it. Where do you find the Prophets ſo greatly to concern themſelves in Ceremonies, as either to bleſs, or curſe in their behalf?
And that you make not light of this Argument; the Fathers in the Council of Tibur (ſaith Biſhop Andrews) us'd for Tyth-paying no other Argument, Patres in Concilio Tiburienſi, cap. 13.or Reaſon but this. Tythes (ſay they) are to be pay'd, that God being appeaſed, may the more plenteouſly beſtow things neceſſary upon us. The Fathers alſo at the Council of Mentz, did uſe the ſame Reaſon. Tythes, ſay they, Patres in Concilio Moguntino, cap. 11.are to be pay'd, leſt God withdraw things neceſſary from us. In ſaying thus, they did not then determine the Right of Tythes, which was determined long before, but they perſwaded men in paying of Tythes to deal juſtly and truly, devoutly alſo, Aug. libro Hom. 48. Majores noſtri, &c.and conſcionably. Saith St. Aug. Our Anceſtors abounded with great Plenty, becauſe they pay'd Tyth devoutly and truly. Our [Anceſtors] ſaith he; which implies, that Tyth-paying was of common uſe long before St. Auguſtin's Dayes.
Thus I have done with the ſecond Member of my Argument, viz. that Tyth-paying was expreſly commanded in the Law of Moſes.
Now of the third Member, viz. that it hath not been forbidden ſince, nor any way abrogated, or done away. Which I prove thus:
Whatſoever is made void at the coming of Chriſt in the Fleſh, either falls void of it ſelf, or elſe was declar'd void either by Chriſt, or his Apoſtles: But Tyth-paying neither fell void of it ſelf, nor was declar'd void either by Chriſt or his Apoſtles; therefore it was not made void at all. The Minor Propoſition, or that Tyth-paying fell not away upon either of the fore-mentioned accounts, I prove by Parts; and firſt, that it fell not away of it ſelf.
What may conſiſt with Chriſt already given and exhibited, that falls not away of it ſelf; but Tyth-paying may conſiſt with Chriſt already given and exhibited; therefore it falls not away of it ſelf. The Minor I prove:
What is neither Sacrament nor Sacrifice of the Law, that may conſiſt with Chriſt already given and exhibited: But Tyth-paying is neither Sacrament nor Sacrifice of the Law; therefore it may conſiſt with Chriſt already given and exhibited. Or thus: Only ſuch things may not conſiſt with Chriſt given and exhibited, as made up the Partition-Wall, that was between God and Man firſt, and then between Men and Men, i. e. between the Jews and Gentiles: But Tyth-paying was no part of that Partition-Wall: It parted not between God and Man, for it was God himſelf that did appoint it; it parted not between the Jews and Gentiles, becauſe both did pay Tyth to their Prieſts.
Tyth was pay'd generally in the world, before any Partition between Jew and Gentile was in being; Plin. lib. 12. cap. 14.19. Nat. Hiſt. Theophraſt. lib. 9. cap. 4. de Plantis. Iſocrates in commending the Wiſdom and Piety of Bufiris, the firſt King of Egypt, doth inſtance in this as a main evidence thereof, viz. that he fixt a ſure and large Revenue upon the Prieſts, exempting them from Wars, and other Incumbrances; thinking he could not do too much for thoſe that ſerved in Holy things. foreign, &c. Iſocratis de Buſiride Orat.as you may ſee, if you conſult Pliny in his natural Hiſtory, Iſocrates, Theophraſtus, and others. Saith Alſtedius of things abrogated by the Death of Chriſt; That common ſaying muſt be of credit, viz. That the bloud of Chriſt once ſhed, forbids any more bloud to be ſhed in Sacrifice: Now in Tyth-paying there is no bloud, except it be the Heart-bloud of the prophanely covetous, which makes them even Mad to the Robbing of God.
Neither is Tyth-paying a Sacrifice in any other ſence, ſaving that it is Euchariſtical, (i.e.) it is a Sacrifice of Praiſe, and Thankſgiving. What is ſpent upon Divine worſhip, is by a wiſe Man thought Gain. Plaut. de Milite.He that will not acknowledge God in all his ways, to the intent that he may direct his Paths; nor honour God with his ſubſtance, with a Dependance upon him, let him pay no Tythes, Prov. 3. verſ. 5, 6.9, 10.
How Witty are ſome prophane Ones now a dayes (ſome Poor, and others Rich) to upbraid the moſt Laborious of Chriſt's Miniſters, As the Heathens did phanſie to themſelves a variety of Gods, and every God an Author of ſome earthly benefit unto them; ſo did they honour every ſuch God with a ſpecial part of that benefit whereof they ſuppoſed him to be the Author: As Lyaeus with the Fruit of the Vine; Ceres with the Fruits of the Earth; Minerva with Oyl, &c. Metamor. lib. 8. Fab. 5.the one with their Labour, and the other with their Eſtates! (A Reproach moſt grievous unto ingenuous Men, ſuch as the Miniſters of Chriſt ought to be.) Holy Jacob was far from this; what he gave unto God, he called not his Labour, much leſs his Eſtate; but God's Gift. He ſaith not unto God, of all that I ſhall labour for, or of all that I ſhall get; but of all that thou ſhalt give me, I will give the Tenth unto thee.
Thus, I think, I have prov'd, that Tyth-paying falls not of it ſelf, at the Death of Chriſt, becauſe it may conſiſt with it; yea, it is a real Thankſgiving unto God, for the grace and benefit of it.
Now it is my part to prove, that Chriſt did not declare it void in his Life time, i. e. while he was upon Earth. He's ſo far from that, that he enjoyn'd the Practice of it, Mat. 23.23. and Luk. 11. from the 37. verſe to the 43. He omitteth the waſhing of his Hands before Dinner, though it were to the Offence of the Phariſee that invited him to his Houſe. He's ſo far from ſaying, that that ought not to be left undone, that he defends the Omiſſion of it; as he did alſo in another place, the rubbing of the Ears of Corn by his Diſciples on the Sabbathday: So little regard had he for either humane Traditions, or needleſs Ceremonies. But of Tyth-paying even to the ſmalleſt things, he ſayeth, theſe things ye ought not to leave undone.
It is much to be conſidered, that when our bleſſed Saviour had ſpeech of the greateſt and weightieſt things of all, Faith, Judgment, and Mercy, that at the ſame time, and as it were in the ſame Paragraph, where he ſaith, that the one ought to be done, he ſaith alſo, that the other ought not to be left undone.
How you may underſtand this ſpeech of our Saviour, I know not, but Biſhop Andrews ſaith, that the Primitive Church did generally underſtand it to be ſpoken in Confirmation of Tythpaying: To the Proof of which, he quotes St. Chryſoſtome ſpeaking for the Greek Church, and St. Auguſtin for the Latine. The ſpeech indeed was deſign'd firſt, and principally for Faith, Judgment, and Mercy; but then it was acceſſorily and additionally for juſtneſs and exactneſs in paying of Tyths. If he had not meant that Tythes ſhould be pay'd, he would either have oppos'd them, as he did many Traditions and Ceremonies; or elſe at the leaſt he would have ſaid nothing of them, thereby to ſuffer them to fall of themſelves.
Now remains only the third part of the Propoſition to be prov'd, viz. That Tyth-paying was not declar'd void by the Apoſtles.
If the Apoſtles declar'd Tyth-paying null and void, then that Declaration of their's is to be found either in their Acts written of them, or in their Epiſtles written by them. But it is to be found neither in the one, nor in the other: Therefore not at all.
The Minor propoſition I leave to be diſprov'd by you, viz. By ſhewing where ſuch Declaration of the Apoſtles is to be found. They do declare againſt Circumciſion, Sacrificing, the Prieſthood of Levi, making a Difference in Meats and Drinks, and Dayes, &c. Theſe were ſhadows of things to come; whereas Tyth was nothing elſe but a Political Maintenance aſſign'd of God, to the uſe of thoſe that did ſerve at the Altar.
If you ſay that as the Altar is now down, ſo muſt the Maintenance go down with it. I anſwer, that as the Goſpel is up in the room of the Altar, ſo muſt the Maintenance ſtand up with it, though not in ſuch things as were but Occaſional, and did belong unto Sacrificing; yet in ſuch things as are Fundamental, and do relate unto Bleſſing. Though Levi's Sacrificing be paſt and gone, yet Melchiſedek's Bleſſing is ſtill in being.
If you allow that thoſe which preach the Goſpel, ſhould live of the Goſpel, In Tyth men pay not according to what they have not, but according to what they have, which is the greateſt Equity that can be: there the Rich is not ſpared, nor the Poor oppreſt. The benefit, viz. without a bleſſing, which might be made of the ceaſing of Tyth-paying, whoſe ſhould it be? the Landlords or the Tenants! I will not determine, becauſe I think the thing it ſelf in this Nation is hardly to be ſuppos'd, and that upon many and ſeveral accounts, though the Clergy only are upbraided by the Envious and Prophane; and among the Clergy, thoſe that labour moſt in the Word and Doctrine.and yet deny Tyth-paying; can you ſhew any other way that may be more juſt, and equal than this, and no leſs certain and ſtedfaſt? A Fixt-Miniſtry, ſuch as that of the Goſpel is, muſt have alſo a Fixt-Maintenance. As Princes and Rulers are God's Miniſters in things of Juſtice, ſo are Goſpel-Preachers God's Miniſters in the things of Religion and Worſhip. Now, as Tribute is due to Princes for their continual Attendance on the things of Juſtice: So is a juſt Maintenance due to Goſpel-Preachers for their continual Attendance on the things of the Goſpel. Render to all their Dues; Tribute to whom Tribute, cuſtom to whom, &c. Rom. 13.
As Incumbent Miniſters are confin'd to a certain Place, ſo are they alſo confin'd to their Calling. It is not free for them to ſhift themſelves out of it, as others may do out of theirs. They are barr'd from having Trades, as St. Paul had, yea, from uſing of Merchandiſe, or any other means of Lively-hood, being confin'd to this one thing. And would you pretending to be Tender Chriſtians (for a man cannot be a great Chriſtian, but that he muſt be tender too) would you, I ſay, that Princes and Rulers that are Chriſtians, ſhould be ſo unreaſonable as to confine men, free born, freely educated, and brought up with much coſt and expence to a certain Calling (which is for the good of all men) and not provide that they may live thereof, as may become that calling?
But you will not have Princes and Magiſtrates to appoint unto you in this matter; There are many things lawful not only to be done by Chriſtians, but alſo to be commanded them by their Superiors, that have leſs Authority from the Scriptures than Tythes may have. From ſome mens impertinent requiring of ſcripture for every humane Ordinance, Doctor Sanderſon obſerves that the miſ-underſtanding of the Doctrine of the perfection of the Scriptures, occaſions much of Errour relating unto things indifferent, ſpecially in things of Prudence and Policy. As if Magiſtrates might not ordain in theſe things, but what they can ſhew Scripture for: whereas it is enough that they ordain nothing againſt the Scripture.you will be free in the things of God, viz. to Rob him if you pleaſe: As if it were not the chiefeſt concern of Princes, to provide and ſee, that God be not rob'd either of the truth of his Service, or of the juſt Maintenance that belongs thereunto. Shall ſome few private men perſwade them, that a bleſſing can reſt long upon this Nation without a Miniſtry; or that to Oppreſs and Beggar the Miniſtry, be the way to continue the Bleſſing which this Land has ſo long enjoy'd? I think, they will not incur that Sentence againſt themſelves, viz. That thoſe which deſpiſe him ſhall be lightly eſteemed, 1 Sam. 2.30. Shall God himſelf appoint unto you in his own things? Or hath he not done it already? If that which we contend for be not of his appointment, ſhew any thing elſe that he hath appointed in the place of it. Tyth to be once his appointment you acknowledge; ſhew where, and how he hath quitted that Right of his, and what he hath taken in exchange of it, (i. e.) what he hath ordain'd to ſucceed Tyth in the Maintenance of the Miniſtry?
Either Tythes are God's Right of propriety ſtill, or elſe he hath taken ſomething elſe in exchange of them, Saith Doctor Williams, God hath commanded the Tenth of all the increaſe of Goods to be pay'd out, thereby to ſhew that he reſerves a Chiefery of every thing unto himſelf. Of the ſufferings of the Saints, p. 29.or elſe he hath no propriety at all, and conſequently, he hath nothing now wherein he may be rob'd; And if there be nothing wherein God may be rob'd, then is there no ſuch ſin as Sacriledge. Oh how fain would prophane Miſers that Sacriledge ſhould be no ſin! Whereas St. Paul makes it to be as great a ſin, if not greater, than Idolatry, Rom. 2.22. There is no ſin that blaſphemes the Name of God more than this.
If God had now under the Goſpel no propriety wherein he might be rob'd; why doth St. Paul, Gal. 6. (where he bids thoſe that are taught in the word, communicate unto thoſe that teach them in all good things) give warning in the next Verſe, that they ſhould not deceive themſelves, as if God might be mock't? Now if in point of Right and Propriety, God were not concern'd in what Chriſtian people do communicate unto their Miniſters, how might he be mock't therein? For God to be mock't, and to be rob'd, I think is one and the ſame thing.
If you acknowledge that God hath a Right of Propriety in any part or portion of his Bleſſings unto you; Quod debebat Abraham Deo, &c. What Abraham ow'd to Ged, that he pay'd into the Hands of Melchiſedek. Calvin on the Epiſt. to the Hebr. cap. 7. verſ. 4.you muſt needs alſo grant, that his Miniſters have a Right to uſe that part, or portion of his, (viz.) of his Gift, and Aſſignment. I have prov'd this already, Num. 18. at the eight and thirtieth Verſe.
§. 2d. I have prov'd that Tyth falls not of it ſelf, as being inconſiſtent with the Death of Chriſt: Heb. 7.18.It is not in that reſpect either weak or unprofitable that it ſhould be abrogated. I have prov'd alſo, that our bleſſed Saviour has not declar'd againſt it, but for it. The like I have prov'd by the Apoſtles; ſaving that they have not us'd the Word [Tyth] or [Tenth] in this matter. To this you'l add, that they receiv'd not Tythes themſelves. And in this you triumph againſt us, as if we were contrary to the Apoſtles.
That none of the Apoſtles at any time, or in any place, receiv'd any manner of Tyth, I think is more than you can prove. Certain it is, that they did receive, and that both in a plentiful meaſure, and in an Honourable manner too. Of their Receipts, they were not only able to maintain themſelves, but alſo to ſuccour others. They commanded Collections to be made over whole Regions, 1 Cor. 16.1, 2, 3. 2 Cor. 9.1, 2, 3.and Countries, and directed them to be ſent to all places, where the Exigency of the Brethren did require Relief. In ſhort, they did as the occaſion of their Apoſtleſhip did require; And the People did by them as the difficulties of thoſe times did permit. The People did then pay their Tithes unto others, the Jews to the Levites, and the Gentiles to the Idol Prieſts.
What ſhould the Apoſtles do in thoſe days with Tithes, whenas they were not fixt to any certain Place, nor tyed to any certain Congregation of People? What ſhould twelve men do with the Tith of the whole World? Gal. 4.15.From Jeruſalem unto Rome, St. Paul was not out of his Pariſh, but all along as he went among the Chriſtians, he might command what he pleas'd. Acts 4.37.What could the Apoſtles then have more, than to have the People at their Service, and what they had at their diſpoſe? The People ſold their poſſeſſions, and laid the price of them at the Apoſtles Feet.
The Apoſtles were ſo far from being Poor, that they were in a capacity to provide for the Poor. Yea, they were beyond the ſerving of Tables; they muſt have Officers under them for that, whilſt they ſhould attend a higher work, viz. Praying, and the Miniſtry of the Word, Acts 6.4.
Will you have the Chriſtian Church to be always in its Infancy? Will you have the World generally to be either Jewiſh, or Heathen, and but a few converted unto Chriſt? Will you have Kings and Princes to be Perſecutors of the Chriſtians, for being ſuch? Will you have Idol-Prieſts to abound in every place, and will you have the People to be Idolaters? If ſo; then were there need that your Miniſters ſhould be Apoſtles, and you your ſelves ſuch Chriſtians as thoſe were, that laid the price of their Poſſeſſions at the Apoſtles feet. Or will you not rather give God thanks that the Church is ſpread throughout the World, that whole Nations are become profeſſedly Chriſtian, Kings and Queens are become Nurſing-Fathers, and Nurſing-Mothers; Idol Prieſts vaniſh't, and the People turn'd from Idols, to ſerve the living God? In this condition, the Church among us hath not need of Apoſtles, but ordinary Miniſters; not of Apoſtles, to lay the Foundation, but of Miniſters, to build thereon: Miniſters orderly call'd, and ordinarily appointed, to ſucceed one the other in all the Parts and Diviſions which are made throughout the Land; which Diviſions, we call Pariſhes.
Now will any ſober minded man deny a certain, known Maintenance to be due unto every man from the place where he is bound to give his Attendance? 1 Cor. 9.12.Saith St. Paul to the Corinthans, If others are partakers of this power over you, are not we much rather? So ſay I; If Impropriators and Farmers be partakers of this power of receiving Tythes from Pariſhes, are not we much rather? And yet we are only troubled by you, that labour among you, and are willing to live peaceably; Why do you not rather ſuffer wrong? Why do you not rather ſuffer your ſelves to be defrauded?ſo willing, that we ſuffer our ſelves not only to be defrauded, but alſo openly wrong'd and injur'd: and with theſe doings ye applaud your ſelves for Perfection, cry out upon us for Perſecution. 1 Cor. 9.6.But to the matter in hand. The Apoſtles expected not that the Church in all ſucceeding Ages ſhould be ſupplyed with Apoſtles as they were. Saith St. Paul of Chriſt after his Aſcenſion, He gave ſome Apoſtles, Eph. 411.and ſome Prophets, and ſome Evangeliſts, and ſome Paſtours and Teachers.
Though Paſtours and Teachers do ſucceed the Apoſtles in the Miniſtry, As the Apoſtles were extraordinarily called and enabled to their Miniſtry; ſo were they alſo extraordinarily provided the neceſſaries of life: Which extraordinaries are ceas'd to the ſucceeding Miniſters. The like either of the one, or of the other is not to be expected again; except there ſhould be a new Goſpel to be Preacht, and new Miracles to be wrought.yet in a ſtrict ſenſe are they not Apoſtles as they were: and therefore in diverſe Circumſtances the ſame things are not to be expected from them: No new Goſpel, no Revelation, no Miracles, and therefore neither muſt they expect from the People ſuch things, as the Apoſtles did, (viz.) to have the People every where at their Service, and what things they have at their diſpoſe. But as they are ſtinted in their Miniſtry, (viz.) to build on the Foundation which the Apoſtles have laid; ſo are they ſtinted alſo in their Maintenance, not to command what they pleaſe, but to receive what is appointed unto them, and that not every where, but only from the place where they are appointed to ſerve.
By that time the Miniſtry came to be in Paſtours and Teachers, the Goſpel was ſpread far and near, the World was generally become Chriſtian, and the Chriſtian Church had Peace and quietneſs in many Lands and Nations, Kingdoms, and States; then the Chriſtians being thus ſpread and multiplied were glad alſo to encreaſe the number of their Teachers, dividing themſelves into ſuch parts and parcels, Pariſhes and Congregations, as that they might conveniently be ſerved by them.
Pariſhes, and Decimations, or Tith-payments, were heretofore held to be Reciprocal, (i. e.) implying one another: And ſtill we ſay not, the Tith of the Lordſhip or of the Mannor, but the Tith of the Pariſh: and yet Tith was paid long before Lands and Nations were divided into Pariſhes, yea, before they were divided into Biſhopricks; nay, before the Church had perfect Peace or Quietneſs. And not only ſo, but Churches alſo were endow'd by devout perſons, Euſeb. Eccl. Hiſt. lib. 9. cap. 8. Origen affirmeth, that the Commandment for Tyth paying ought ſtill to ſtand according to the Letter of it. In his 11. Hom. upon Num. 18. And Clem Alexandrinus who liv'd very near the firſt Century, affirms the Tenth of the Fruits, and other Encreaſe to be due to the Prieſts. foreign.Men and Women, even in the midſt of Martyrdoms. This is ſtoried to be done in the Emperour Trajan's days; yea, before his dayes no man can tell how ſoon they began; they were always in doing, notwithſtanding the greateſt perſecutions.
But before I can go on with my Argument, I muſt return to the Apoſtles again; between whom, and the ſucceeding Paſtours and Teachers, I have ſhew'd to be a great difference; of which difference, thoſe that are prophanely greedy, as envious to the calling of the Miniſtry, as they are Miſerable to detain their Dues, will take notice: And yet they will have them to agree in this one thing, viz. That the preſent Paſtors and Teachers have no more Houſe and Home than ſome of the Apoſtles had. That we ſhould have the like Liberty, Command, and Authority as they had, they would not wiſh by any means. That we have not theſe things as they had is, I think, a convincing Argument, that though it might be prov'd that they receiv'd not Tyths, yet it doth not thence follow, that we ought not to receive them.
If they receiv'd not Tyths in thoſe early dayes of Chriſtianity, yet others did: As the Levites among the Jews, and the Idol-Prieſts among the Heathens. As they did continue their Prieſt-hood, ſo did they alſo continue to receive their Tythes. Though they were void de Jure, yet de Facto, they were not, until they were declar'd, and made known to be ſo: And then ſaith Muſculus a Proteſtant Writer, the Tyths were taken from them, and confer'd upon the Goſpel-Miniſters.
Poſtellus, a very Learned Man, ſaith in his Book, wherein he treats of ſuch things as the whole World is agreed on, that it is a Natural Principle, an inbred Notion to every man, that ſets not himſelf to reſiſt even the Light that is within him, to think it reaſonable that out of the yearly Encreaſe that God gives him in his Goods and Subſtance, he ſhould return a Portion of that as a Holy Tribute to the Maintenance of God's publique Worſhip and Service.
I am a great King, ſaith the Lord of Hoſts, and my Name is dreadful among the Heathen, Mal. 1.14. When was the time, Give unto Caeſar the things that are Caeſars, and unto God the things that are Gods. Saith Mr Leigh, It is obſervable in this place, that the Article is twice repeated in the Greck Text, when our Saviour ſpeaks of God, and but once when he ſpeaks of Caeſar; ſhewing our ſpecial care ſhould be, to give God his Due. Annot. p. 50.or where was the place, that God's Soveraignty was not acknowledg'd, viz. by giving unto him the things that are his? You know that in the late Troubles, Tyths were pay'd without diſpute. Miniſters are not the only Men now a dayes that are concern'd in Tyths; they have no Perſonal Inheritance in them; they neither deſcend unto them from their Anceſtors, nor yet go down from them to their Poſterity: They are to them only a Maintenance to their calling, and a Reward to their Service; and that in many places ſo ſlender an Allowance, by reaſon of Impropriations, and other Deductions, Not only Poverty, but alſo the contempt, which by the ruder ſort is uſually caſt upon it, ſhould not be grievous unto a good Clergy-man, but that it doth diſable him divers wayes, both Spiritually and Temporally rendring him the leſs profitable unto thoſe, whoſe concern it is to ſubmit themſelves unto him, and to receive profit by him. Heb. 13.17.that while they live, they do but hardly ſubſiſt, and when they dye, they leave not wherewithal to pay a Mortuary. Nor do I ſee the generality of People to love them the more for being poor, nor the readier to pay them their Dues for being ſmall; but ſo much the bolder either to detain them from them, or elſe to diminiſh them unto them: Though indeed thoſe that are truly Religious, and conſequently well-will'd to the calling, may have a Tenderneſs for them upon that account.
What was in the World of a known Right, and conſtant Practice, all along before the Law was given by Moſes; What was expreſly commanded in that Law, and of which there has been no Prophecy that it ſhould ceaſe at any time; What did no way typifie Chriſt to come in the fleſh, and now that he is come, doth not derogate therefrom; What hath not been declar'd voyd, either by Chriſt, or his Apoſtles; What was no part of the Partition-Wall that was between Jews and Gentiles; What ceaſed not with the Jewiſh-Church and Common-Wealth, but continued in the Lands and Nations among whom the Jews were diſperſt: What the Primitive Chriſtians did never diſown as to the matter of Right, and for Practice, did put in uſe as ſoon as conveniently they might, mean-while ſupplying the Church even with the Sale of their Lands and Poſſeſſions: What the Law of the Land moſt Religiouſly commands, threatning moſt ſevere Puniſhment unto thoſe that fail; What is not only lawful in it ſelf, but alſo expedient for you (for a payment of greater Equity you cannot deviſe,) That judge you, if you may not part with, with a ſafe conſcience, viz. without fear of diſpleaſing God in ſo doing.
While you tarry for further ſatisfaction (if you deſire any) by an impartial Reading of other learned mens Works, I have publiſhed this little Tract, on purpoſe to beg this Condeſcenſion at Learned Mens hands. And I beſeech you, ſhew not your ſelves ſo deſperate, as to render their Labour loſt that ſhall travel to do you good. The gain ſaying of Tyth is indeed but an Out-work of your Sect: yet is it the main thing that you truſt unto; as being both an In let to the Greedy and Prophane to come in unto you; and alſo an Outlet of Obliquies and prophane Speeches, to the diſparagement of Religion and Piety.either ſet forth already, or to be ſet forth hereafter purpoſely for your uſe, and to your capacity; I think you can do no leſs than ſuffer your Tyths to be had from you in quietneſs, out of Tenderneſs, Firſt, to the word of God, of whoſe Sentence in this caſe you muſt needs be doubtful at the leaſt: Secondly, of opppſing the general and conſtant practice of the Chriſtian world for the ſpace of fourteen hundred years and upwards: and thirdly, of controuling the Law of the Land wherein you live, the reſiſting whereof is Self-damnation, Rom. 13.2. And yet indeed to watch you leading Home your Corn, is both unſeemly, and difficult; and then to take what you do not lay out, is not proper to be done.
Be perſwaded to lay out your Tyths as others do, that ſo among your Neighbours you may make way for that Bleſſing to light upon us, Julian the Apoſtate, could not deviſe a better Method to deſtroy Chriſtianity, than by taking away the Maintenance of the Miniſtry.which God hath promiſed unto thoſe that Honour him with their ſubſtance, Prov. 30.10.
I think you not ſo ſtupid, as not to take notice of the juſtneſs of God's providence in theſe late years, altering greatly both the Weather, You'l ſay, far be it from you to ſeek the deſtruction of Chriſtianity: I ſay ſo too; yea, ſo far as not to endeavour any ſuch thing, the juſt and plain conſequence whereof, may impair, or but occaſion any the leaſt detriment unto it. Nevertheleſs, it is reported of your Teachers, that they make but light even of the perſon of Chriſt himſelf: What then do they make of his Office, and what wonder is it that they teach you, to caſt off his Inſtitutions, viz. his Word, Sacraments, Miniſtry, &c. making uſe of you to cry Hirelings againſt us; whilſt they privily (as St. Peter ſaith) and I preſume, unawares to many of you, do bring in damnable Hereſies, denying even the Lord that bought them, 2 Pet. 2.1. O let them not under pretence of the power of Chriſt within you, perſwade you to make light of the Perſon of Chriſt without you, it is Chriſt without you that hath bought you. Honour him as ye ought, and deſpiſe his Inſtitutions if you can.and the Fruits of the Earth, from what they were wont to be. This is occaſion'd by our Miſ-doings, among the which, I think no Man will reckon Tyth-paying, it being not only juſtifiable in it ſelf, but alſo Commendable, and withall, of a longer ſtanding, than that any ſuch thing may be laid to its charge. What may be thought of the contrary, viz. Gain-ſaying of Tyth, a Novelty, and that a dangerous one too, I leave to you to conſider. My Son, fear thou the Lord, and the King, and meddle not with thoſe that are given to change, Prov. 24.21, 22. And yet, what you would have, may not properly be ſaid to be a change; for a change is of ſomething into ſomething, or of one thing for another: But what you would have, (if you know what it is) is a bringing of ſomething into nothing.
If you will not be concern'd in theſe Words of Solomon, your Deſign aiming further than a change; be pleas'd to hearken to St. Paul, bidding you to ſtudy to be quiet, and to do your own buſineſs; which I think not to be that either of Church or State.
Upon condition you ſtudy to be quiet in ſuch manner, that King and Kingdom, Church and State, Land and Nation, may be in quiet for you, I bid you heartily to Farewel.
FINIS.
End of the text · William Jeffery, The Lawfulness of Tithes (1675)