THE gospel AND HIS MAINTENANCE.  
Wherein is shewed, That as it is Gods Ordinance, that the gospel should be preached, So also is it his Ordinance, that the Ministers and Preachers of the gospel, shall have and receive Tithes, jure Divino, by Divine right.  
Herein also is that Question concerning the right of personal Tithes resolved, and added to this Sermon.  1 Cor. 9.14. 
So hath the Lord ordained, that they which Preach the gospel, should live of the gospel.  Gen. 14.20. 
And Abraham gave Melchizedech, Tithes of all.  Gen. 28.22. 
And of that thou shalt give me, I will give the Tenth unto thee.  
Preached at a Synod of the R. Reverend Father in God the Lord Bishop of Chichester, holden in the Cathedrall Church of Chichester, the 3. of October 1632.  
By Ro. Johnson, B.D.  
LONDON, Printed by T. coats, for Michal spark.  
1633.   

To the R. Reverend Father in God, RICHARD, Lord Bishop of Chichester.  
RIght Reverend, we live now in those dayes of which the Apostle spake sixteen hundred yeeres since; That in the last dayes should be perilous times, in which there should be 〈◇〉, 2 Tim. 3.2. lovers of themselves, covetous: and one depends upon the other; They are too covetous, because they love themselves too much. Such are these sacrilegious times we now live in, for sacrilege hath already in part, and would if it could, devour in toto( like Asher and Ammon) the remaines left unto the Church: Victa jacet pietas, Charity and Devotion is banished, Munus illud antiquum offerendi vertitur in munus auferendi, quò factum est, Ecclesiam etiam de reliquiis Decimarum in jus vocari posse, & novas rationes excogitari de stipe, de quotâ parte, de nullâ parte illarum disputare; giving is now turned to taking away, whereby it is come to pass that the right of the remaines of the Church,( which are Tithes and Offerings) is now called into Question, and to dispute of some other part, than the tenth, or of no part at all, to bee due to the Ministers of the gospel by Divine right. For many there are, that say and affirm, Tithes to be due onely jure positivo humano, and not jure Divino, onely by positive human law, and not by the Divine Law of God. Wherein they seem to tax God with injustice, for that he in his Divine law, hath straightly charged us to preach the Word, and by that law to give us no maintenance for preaching, but must bee beholden only to human laws for the same. Indeed wee bless God for these positive human laws for Tithes, because such is the corruption of these last sacrilegious times, that many men will neither be instructed nor compelled by Divine Law, to pay their Tithes out of a good conscience, and as they ought to do, but must be compelled thereunto by positive human laws; but it doth not follow thereby that Tithes are due onely jure positivo humano, onely by positive human lawe, and not by Divine right The Divine Law saith, Thou shalt not steal, and the positive human law saith likewise; thou shalt not steal. But it doth not therefore follow that the positive human law should abrogate and annihilate the Divine and moral Law of God It is agreed on by all sides, that by Divine right Ministers must have maintenance for Preaching; And if maintenance, then either more or less, or the same that the Levites had. To allow us more, men now a dayes will not; and to allow us less than the Levites had, is to undervalue the ministry of the gospel, which is the ministration of righteousness that exceeds in glory, far I say above the ministration of the lawe, which is the ministration of condemnation. If then not more, nor less than the Levites had, then the maintenance must be the same, that the Levits had, or nothing at all. Had the Levites Tithes and Offerings? So hath the Lord ordained, that they which preach the gospel should live of the gospel, 1 Cor 9.14. For if it be granted that they of the law received Tithes for their ministry; then it must needs bee granted, that wee of the gospel shall receive Tithes much rather. For so saith the Apostle, 1 Cor. 9.12. If others( that is, the Levites) bee partakers of this power, why not we rather? as if he should say, If they of the law received tithes; shall not we the Ministers of the Gospel much rather? Know ye not( saith the Apostle) that they which minister about holy things, eat of the things of the Temple? and they that wait at the Altar, are partakers of the Altar? So hath the Lord ordained, that they which wait at the Altar, and preach the gospel, should live of the Gospel. Hath the Lord ordained that the Levites of the law should have tithes and offerings; So hath the Lord ordained that the Ministers of the gospel should have tithes and offerings: For the Apostle speaking there of the Levits maintenance, concludeth by those words, so hath the Lord ordained, that the Ministers portion should be no less than theirs, if not more. For if we can have no less, nor no more, then it must be the same that the Levites had, which is the 10. or else nothing. Now for the word Tenth, who knows not quid sit decima? Nempe ex 10 partibus una And this 10 part was instituted by Abraham, Gen. 14 20. Abraham gave Melchiz. tithes of al. To which the Apostle addeth Heb 7 2. Melchiz. received tithes of Abraham. And it must needs be that he received them de jure, of right For otherwise Melchiz. had not been more excellent than Abraham of whom he received thē. Neither did Abraham pay tithes jure sacrificii( nullum enim obtulit) said benedictionis gratiâ; by right of sacrifice( for he offered none) but because he might receive a blessing from Melchizedeck: for these 2 cohere, benedixit Melchizedec, decimas pendit Abraham, Thus then I argue against all sacrilegious persons that gainsay this truth, Melchizedeco benedicenti debentur decimae, said idem jus sub Christo manet;( quia juravit Deus & non poenitebit eum, Tu es Sacerdos in aeternum secundùm ordinem Melchizedech, Psa. 110 ergo etiam Christo & Sacerdotio ejus, quod non transfertur, said manet in aeternum, decimae de jure semper debentur; manet semper sub Christo decimarum jus, in quo & per quem, benedicti sumus omnes, & benedictus ipse in secula. Si enim decimae sunt ita Sacerdotio annexae ex instituto Divino, quis vel qualis sacrilegus eas separabit. Quae enim Deus conjunxit, nemo separet. Sanè vel adversarii nostri, decimarum jus perversè altercantur, aut Apostolus ad Heb. 7.8. non solidè hâc in re instituit. Ubi enim Sacerdos ibi decimae. Vivit Sacerdos, non auferentur 10. vivit Sacerdotium in aeternum, non auferentur decimae in aeternum. Ergo intelligant omnes sacrilegi, quòd Deus omnes Abrahami posteros obligavit ut eâdem, quâ decimatus est Lege Abraham, eadem lege atque institutione, omnes ejus posteri decimas suas debent persolvere. And as the sacred Scriptures maintain and teach this truth for tithes, so do also many of the Fathers. S. jerom writing on that place of the Gospel, Mat. 23 23. Decimatis menthā & anethum, &c. saith, Justitiā & misericordiam & fidem propter suam gloriam mandavit Deus, decimas autem propter Sacerdotes. And S. Cyprian also writeth to like purpose concerning tithes and offerings, Presbyteri ab Altari & sacrificiis non recedant, said die ac nocte coelestibus rebus ac spiritualibus serviant & decimas tanquam Levitae, ex fructibus terrae accipiant. Let the Priests & Ministers of the Gospel wait at the Altar and receive tithes, as the Levits did. Therefore are tithes due to the Ministers and Preachers of the Word, jure Divino, by Divine right And now my Lord, I thought good out of that respect I owe your Lordship, to address the same to your Lordships service and Patronage; not doubting but that your Lordship & all well affencted Christians herein, will with me defend this truth, that decima pars, Dei pars est & Ministrorum portio; the tent part is the Lords part, and his Ministers portion. And so leaving your Lordship to the Divine providence, I always rest, at your Lordships service to be commanded,  
Ro. Johnson.   

THE gospel And his maintenance.  Text. 1 Cor. 9.14. So hath the Lord ordained, that they which preach the gospel, should live of the gospel. 
IN every work there must be 〈◇〉 and 〈◇〉 a Time and a Tempestivity, or season observed: a time which is, mensura actionum, that which measureth all our actions, and then a tempestivity or season, which may bee called Sal actionum, that which seasoneth all our actions( for whatsoever is unseasonable, is unpleasant.) And as in all other works, so also in this great work of the Lord, the preaching and dispensing of the Word; there must be observed a time, and tempestivity or season, that is, Text and Time must have congruity each with other. We are here now meet at a Synod or Assembly of learned Men, and Preachers of the Gospel, and what fitter subject can I treat of, than of the gospel, and the maintenance, that doth belong unto the Preachers thereof? For as a Father truly said, Ut Salus non sine Verbo, nec sine Prophetâ Verbum; sic sine authoramento suo, nec Prophetas, nec Prophetarum scholas, diu fore certum est: As there is no Faith and Salvation without the Word, nor Word preached without the Prophets: So without maintenance neither the Prophets nor schools of the Prophets can long continue. Therefore saith my Text, Hath the Lord ordained, that they which preach the gospel, should live of the gospel. Preaching is the Lords ordinance: and maintenance for Preaching is also the Lords ordinance: therfore, there is a necessity for both; For God hath ordained them both, Dominus ordinavit, the Lord hath ordained, that they which Preach the gospel, should live of the gospel. First then, there is a necessity of Preaching the gospel, for so saith S. Paul, Necessity is laid upon me, and woe is me if I preach not the gospel. To this purpose the Lord by the mouth of his Prophet Ezechiel saith, 
Ezeck. cap. 33  If the watchman blow not the Trumpet, if destruction come upon the people, their blood will I require at the hands of that Prophet. A necessity then wee see lieth on the Prophet to preach, for the Lord hath also ordained it. And secondly, a necessity also there is of maintenance for the Preachers of the gospel, because the Lord hath ordained both. As there is a necessity of the one, so also there is of the other. If we preach not the gospel, we perish in our souls, and if we have not maintenance for preaching, wee perish in our bodies. If we preach not the gospel, our souls are in danger to bee lost: and if we shall not have maintenance also for Preaching, our bodies are in danger to be lost; both then must be had, because it is the Lords ordinance, and because it concerns also both our souls and bodies. Therefore hath the Lord ordained, &c. Here then is Gods ordai-nance, which requires two things.  
The Preaching of the gospel.  
The Maintenance due thereunto.  
In the first, The ordinance for preaching, we may observe who it is that maketh this ordinance, it is the Lord, Dominus ordinavit, The Lord hath ordained.  
What it is that is ordained, namely two things.  
That the gospel be preached, for so hath the Lord ordained.  
That the Preachers thereof be maintained, for so hath the Lord ordained, that they which preach the gospel, should live of the gospel. Of these in order.  
And first wee are to consider, who it is that maketh this ordainance for the Preaching of the gospel, namely the Lord, Dominus ordinavit, It is the Lords ordinance, not mans: both the preaching of the gospel, and the maintenance thereunto belonging: It is not inventum Humanum, but institutum Divinum: Not a human invention( for then it might cease) but a Divine institution, and ordainance of God that abideth for ever. It is like the laws of the Medes and Persians that after not. It is Gods ordinance that the gospel should be preached: Whence we may observe, That the preaching of the gospel is the ordinary means that God hath appointed to call us to salvation. So hath the Lord ordained, &c. So the Apostle calls the gospel 〈◇〉, the power of God to Salvation, to every one that doth believe and obey the same. And this is the Heavenly vocation and calling, as the Apostle saith, 2 Thess. 2, 14. He called you by our gospel, to obtain the glory of our Lord Iesus Christ. The Apostle calls it our gospel, in respect of the preaching thereof. So saith Aretius on that place, 2 Thes. 2.14. Dei est, & Pauli est Evangelium, It is Gods gospel, and it is Pauls gospel also: Dei est Evangelium tanquam authoris, Pauli est, ut ejus praedicatio ei commissa fuerat: It is Gods gospel, as he is the author of it, it is Pauls gospel, as the Preaching thereof it committed unto him.  
This is that immortal seed we carry about, in earthly vessels, and that sincere milk, whereby our souls are nourished up to eternal life. From hence the gospel hath these several names, titles and attributes, to show the efficacy and power thereof. As it is called Evangelium Dei, 1 Cor. 11.7, The gospel of God. Evangelium Christi, mark 1.1. Bonum Dei Verbum, Heb. 6.5. Bonum seemen, Mat. 13.4. Evangelium regni, Evangelium salutis, Acts, 13.13 Verbum Vita, Phil. 2. Verbum reconciliationis, 2 Cor. 5.20. Verbum Veritatis, Colos. 1. Verbum Fidei, Rom. 10.8. Doctrina Spiritus. 1 Cor. 2.10. Gladius Spiritus, Ephes 6.17. All which titles show the power and efficacy of the gospel, and the preaching thereof. For it is this only, that if we be ignorant, can instruct us. If out of the way, it will bring us home. If out of order, this will reform us. If in heaviness, this will comfort vs. If dull, this will quicken us. If could, this will inflame us. Therefore S. Cyprian called it a Banquet of Heavenly wisdom, wherein are all true contents for the soul of man. And the same Father also in his book De duplici Martyrio, saith, Nullus est hominum morbus, cvi Evangelium praesens remedium non suppeditat. There is no disease in the soul of man, but there is a remedy for the same in the gospel. Tolle, lege, Tolle, lege. Take up and read, take up and read the gospel,( for unto that was the direction,) was it said to S. Austin by a supernatural voice, li. Conf. 8 e. 12. By reading whereof, he became of a Manichee, a true orthodox Christian, and a strong pillar in the Church of God. This is Gods ordinance, for God hath ordained it, and it is for his glory, and mens salvation: whence we are again to observe.  
The necessity of Preaching the gospel. So hath the Lord ordained that they which preach the Gospel, &c. Dominus ordinavit, saith the Text, therefore necessary. Yea so necessary is it, that our souls cannot live without it, no more than the body can live without food. And as Christ said to Martha, unum hoc necessarium, this one thing is necessary: so preaching of the gospel is the most necessary thing of all others. If the body wants meat, it dyes: if the soul wants this Heavenly Manna, it dyes also. For this is that Manna & Cibus feeding our souls in this life, to that which is to come. Therefore Dominus ordinavit, the Lord had ordained that the gospel should be Preached. From whence I observe this 3. Position.  
The dignity and excellency of the office of Preaching. It is not such a mean and base calling, as many count it( that calls us Priests in scorn) seeing our blessed Saviour Christ himself took on him the office of a Preacher, Mat. 9.3. Iesus went about all cities and towns preaching the gospel, and healing every sickness, and disease amongst the people. From hence, that is, from the dignity and excellency of their office, are they called Seers, Saviours, Chariots of Israel, Planters, Waterers, Builders, Stewards, Watchmen Souldiers, jades, Friends of God, Workers together with God, Dispensers of the secrets of God, Prophets, Angels, and other such like titles of all reverence and honour. And this is Gods ordainance, that so it should be; for Dominus ordinavit, saith the text, the Lord hath ordained it, &c. But alas, Brethren, though preaching the gospel be Gods ordainance, and though it be so necessary, that it concern our salvation; and though the dignity and excellency of it bee so great; yet notwithstanding how is preaching this ordainance of God neglected and despised? For what acceptance doth it find here, but foolishness of preaching, homlines of Sacraments, a militant Church, a despised profession? And the preachers of the Gospel, the 〈◇〉, the overpowering of the world. When yet indeed, and in true judgement, it is here you see in my Text, Gods ordainance, and this foolishness of preaching the power of God to salvation. These mute letters, the lively oracles of God, this despised profession, the means of our peace and reconciliation with God: this Church the Kings daughter, all glorious within; this cross, the Banner of Victory, and this profession heaven upon earth. Which things being so, it might cause and move any man, to set a better estimate on the Gospel, and the Ministers, and Preachers thereof. Sic aestimet, saith the Apostle, 1 Cor. 4. Let a man so esteem us, as the Ministers of Christ, and Stewards of the secrets of God. But alas, such is the iniquity of these times; that as the shadow went 10. degrees back in the daies of Ahaz, so 10. deg. do the shadows of Christ, I mean his ministers go back in their esteem. We may see in some Parishes strange behaviour towards their Ministers of the gospel: A drunken companion bearding Gods Ministers; a contentious Incendiary vexing him with continual suits and actions; a whispering tale-bearer, casting false aspersions and slanders on him; an obstinate Papist calling us heretics, and this is the estimate that this world sets on us. We Preach, we Pray, we Study, we spend our time, our brains, our strength, our heat, our blood, our health and( in a sense) our lives to save their souls, that care not for our bodies. Men suck our milk like Mules, and then kick us with their heels, nay, even tread and trample us under their feet. Thus are we gone 10. degrees back in our esteem; so are we also gone 20. degrees back in our ma●ntenance for the most part of us. For sacrilege hath so pulled and fleeced many Ministers, that they are like Menalca's sheep, Vix ossibus haerent: whereas a Lay-man runs like a mathematical line in wealth, ad infinitum: onely the Clergy must be bound to their pittance, to their competency. These sacrilegious men that rob the Church are impit Trapezitae( as one saith) quibus lucrum est pietas, lucrum est Evangelium: Qui Evangelium praedicant, ex Evangelio non vivunt. Proh duram conditionem plerorumque Ministrorum, non sufficit ad victum, Paulum vel Petrum adultis exponere in Ecclesia, nisi jugiter etiam Terentium pueris exposuerint in scholâ! exclamandum est profectò cum quodam Theologo, Aut hoc non est Evangelium, aut qui tam Scythice nos tractant, non sunt Evangelici. For to return to the Text: the Lord hath ordained that they which preach the gospel, should live of the gospel. It were pitty therefore, nay, impiety, that Religion: should give way to sacrilege, and Christ to Mammon, to destroy the Church and the Inheritance thereof, which are Tithes, and offerings, which God hath ordained and established by Divine right. For if by Divine right( that is, by Law and gospel) the Ministers and Preachers must have maintenance: I know no other maintenance, nor can read of no other maintenance in the whole Bible than Tithes and Offerings, which are established both by Law and gospel.  
First by the Law: For our Saviour came not to destroy the Law, but to fulfil the same; especially if it bee a moral Law as this is. Those Tithes then that were due by the moral Law of Moses; Christ and his Apostles did not disannul, but rather put life unto them. Yet wee may plainly discern many enemies against this truth, and especially three sort of men, that join in this sacrilege of robbing Gods Church in Tithes; Atheists, Papists and Protestants onely in show: The Atheist, because he hath no religion, he will have all the Tithes: The Papist disliking the present Religion, thinks in conscience, he may keep Tithes in Custodiam, into his own custody: though perhaps give something of them to his Priests, and keep the rest for himself: And the third thinks profanely, that paupertas nutrix Religionis, that poverty in the Minister, is the onely nurse of Religion: 
* What he gives shall bee malevolence by way of alms.  and so lays fast hold on Tithes, which are and ever were the Lords part, and his Ministers portion. The Church is free, and ever had his freehold and maintenance, that is, Tithes and Offerings, both before the Law, and under the Law and under the gospel. From whence I collect this fourth position.  
That Tithes the Churches inheritances are due to the Ministers of the gospel, jure Divino, by Divine right, that is, by Law and gospel. And that this is true, we prove it, because 〈◇〉, that is, because God hath said it in his Scriptures, which cannot lie. Now in Divine matters, we are to consider quis dixit, who says it, namely God & his Scriptures, and so wee ought acquiescere, to sit down and be still. But in human matters indeed we are to weigh, Quid & quo jure dictum, what is said, and by what right, and in these, there can be no simplo truth. If then it bee proved that Tithes are due to the Ministers of the gospel, jure Divino, by divine right, both by Law and gospel, this shall satisfy all honest and well affencted Christians in this truth. But if any bee contentious, we have no such custom, nor the Churches of God. In the mouth of two or three witnesses, every truth shall be established. First, then we read in Genesis, that Abraham the Father of the faithful paid Tithes to Melchizedeck. Gen. 14.20. and that was before Levies time. For Levi, saith the Apostle, paid Tithes in Abraham. And if Melchizedeck be a Priest for ever, and that Priesthood bee established in Christ for ever, and continue also for ever. But Christs Priesthood remaineth also for ever. ( Thou art a Priest for ever after the order of Melchizedeck.) Therefore the maintenance belonging to the same Priesthood, remaineth also for ever. To this purpose, the Apostle saith, Heb. 7.8. Here, men which die receive Tithes; but there he,( that is, Christ) showeth them, of whom it is said, that, he liveth. Secondly, paying Tithes is a moral law still in force, not to bee abrogated. God himself commandeth it by express words, Deut. 14.22. Thou shalt give the Tithe or tenth part of all thy fruits, which grow on the earth, year by year. But this is a moral Law not abrogated, but still in force. Therefore are Tithes due by Divine right. Thirdly, the practise and example of the Fathers and patriarches is to bee observed herein. And then we shall find that jacob built a house to God, and gave him Tithes of all he possessed, Gen. 28.22. Therefore Tithes ought to bee paid also by the example and the practise of the Fathers. Fourthly. If we grant( as wee must needs) that they of the Law received Tithes; then it must also be granted that we of the gospel shall receive them much rather. For so saith the Apostle in this chapter, wherein my Text is, vers. 12. If others be partakers of this power, are not we rather? As if he should say: If they of the Law received Tithes, shall not we of the gospel rather? But they that then waited at the Altar had them, 1 Cor. 9.13. Therefore we also that now wait at the Altar in time of the gospel, shall also bee partakers of the Altar, and of all Tithes, rights, and offerings, that thereunto belongeth. Had the Priests and Levits in the time of the Law Tithes and Offerings, 1 Cor. 9.13. 〈◇〉, Sic ordinavit Dominus, so hath the Lord ordained that they which wait and Preach the gospel, should live of the gospel. For my Text is the ensuing words to the Argument before for Tithes, that the Apostle there layeth down. Had they that waited at the Altar, maintenance? Had the Levites Tithes? So hath the Lord ordained that likewise we the Ministers of the gospel, which succeed the Levites, should have that maintenance that the Levites had. Fifthly, If the Ministers of the gospel shall not receive the tenth, then either more or less than the Levites had: But more they will not give us, and to give us less, is to undervalue the gospel to the Law, and the Ministers of the gospel to the Ministers of the Law. Six●hly, As the Law, so also the gospel commands this truth and duty of paying Tithes in express words. Matth. 23.23. Ye Tithe Mint, Anise, and Cummin, and pass over the Law, Iustice, Mercy, and Truth. These things ought ye to do, and not to leave the other undone. But all these are moral duties, Iustice, Mercy, and paying of Tithes. Therefore still to be observed. For this word Oportet, maketh paying of Tithes a moral duty. Ye ought not( saith our Saviour) to leave the other undone: If we ought to obey the commandement of Princes, how much more ought we to obey the precepts and commandements of God and our Saviour? And as the Scriptures, so also the Fathers, both of the East and West Churches, do maintain this truth. 
Orige. Homil. 11 on Numb.  S. Origen in his 11. Homily upon Numb. hath these words: Quomodo abundat Iusticia nostra, plusquam Scribarum & Pharisaeorum si illi de fructibus terrae suae gust●… re non audent, priusquam primitias Sacerdotibus offerant, & Levitis decima separentur. At ego nihil horum faciens, fructibus terrae abutar, ut Sacerdos nesciat, Levita ignoret, Divinum altar non sentiat. How doth our righteousness exceed the righteousness of the Scribes and Pharisees? If they durst not once to taste of their fruits of the earth, before they had offered their first fruits to the Priests, and their tithes were separated to the Levites: But I doing none of these things do so abuse the fruits of the earth, that neither the Priest, the Levite, nor Divine Altar are sensible of Tithes. And there also is added: Hanc ego legem observari, ettam secundum literam( sicut alia non nulla) necessarium puto. again the same Father writing on the 23 of Math. v. 23. on these words, Ye Tithe Mint, & Cummin, &c. saith Hoc est preceptum non minus Christianis, quam judaeis necessarium: This is a Law no less necessary for Christians than for the Iewes. S. Chrysostome also on the 3. of Malachy, on these words: Ye have spoiled me in Tithes, and offerings, saith, Inpenurtâ & famed maledicti estis, quia non dedistis mihi Decimas & Primitias: & quia dum parva subtraxistis, & totam abundantiam frugum & possessionum vestrarum perdidistis. Sciatis igitur vos ideo perdidisse abundantiam, quia fraudavistis me meam partem; moneo igitur ut, reddatis mihi mea, & ego restituam vobis vestra. Ye are cursed in penury and famine, because ye have not given me Tithes and Offerings. And therefore, because ye have taken away from me small things, ye have lost the whole abundance of your fruits, and possessions. Therefore I admonish you, that you give and render unto me those things that are mine, and I will give and restore unto you those things that are yours. S. jerom. also on that place, saith, justitiam & misericordiam, & fidem proper suam gloriam mandavit Deus: Decimas autem propter Sacerdotes. S. Cyprian also writeth thus of Tithes: Presbyteri ab Altari & Sacrificiis non recedant: said die ac nocte coelestibus rebus & spiritualibus serviant, & Decimas, tanquam Levitae, ex fructibus terrae accipiant. I need not english it to this Auditory. S. Austin also hath the words to this effect. Majores nostri( inquit) ideo copits omnibus abundabant, quia Deo Decimas dederunt, & Caesari censum reddebant: modo autem, quia discessit devotio Dei, accessit indictio fisci. And thus we see both by Scriptures and Fathers, that, God hath appointed Tithes for the Ministers maintenance. So hath the Lord ordained, that they which preach the gospel should live of the gospel. If Preachers and Ministers of the gospel may not have Tithes and Offerings: what will ensue but desolation in the Holy place? and all grow either to blind Idolatry, or flat paganism at the last? Therefore let none( except they to whom these holy things do appertain) dare lay hands on Gods part and the Churches Inheritance. For it is sacrilegium, nay, sacri furtum, and sacri raptum, plain theft and robbery against God and his Church. A sharking sacrilegious man thrives backward: whilst he deceaves God of his due, the tenth part, he loseth nine parts to himself. If ever thou be the fatter for this gravel, or the richer for that, let me come to beg at thy door. Go on still in thy sacrilegious course. The Prophet Esayes prophesy of the Churches estate, in his first chap is now come to pass in these our Dayes: And the daughter of Sion shall be left like a cottage in a Vineyard, like a lodge in a Garden of Cucumbers, like a besieged city. The Church was once rich, but it was in diebus illis, in the golden times, when honesty went in plain clothes, and, ostentation durst not give Religion the checkmate: Now they plead prescription, and prove them their own by long possession. Claustra are turned into Plaustra, religious Houses into Gentlemen-houses. Men rob aram Dominicam, to furnish haram Domesticam, Gods Altar, to furnish their own houses; and the fingers of their posterities are therein heavier than their fathers loins. Heretofore there were builders of Churches, now there are spoilers and robbers of them. When Cipio robbed the Temple of Thelossa, there was not a man that carried away any of the gold of the Temple, that ever prospered after it: I pray you tell me( if especially you note the 2. or 3. generations) how many you know have thrived by the goods of the Church? They go from man to man without rest, like the ark among the Philistines, which was removed from Ashdod to Gath, from Gath to Eckrom, as if it could find no place to rest in; but still vexed the people that kept it, till it returned to his own place in Israel. Oftentimes these Churches livings, being left by Gentlemen to their heires, prove gangrenes to their whole estates: and house being joined to house so fast, Gods house to their houses, that the fire which begins at the one, oftentimes consumes the other: like that Eagle, which stolen a piece of meate from the Altar, carried a coal with it, that set her own nest on fire. It may be they can object, they bought these impropriations with their penny. But Salomon tells them, it is a snare to a man to usurp, and de vowre holy things, Pro. 20.25. Therefore they ought not to finger these holy things, that are consecrated to the Lord, and thereby to spoil God, as the Prophet Malachy complaineth in his 3. cha. concerning Tithes and Offerings; Let all sacrilegious laics consider these things, whose hands and fingers are belimed with sacrilege and bribery, and beesmeered with the price of blood. They whose sacrilegious throats can swallow down whole Churches, and whose maws have devoured whole Parishes of famished souls. Alas how these men forget to build up the Cedar work of piety and devotion, and learn onely to paint it over with Vermilion. They white and parger the walls of their profession, but the rubbish and cobwebs of sin, sacrilege, bribery, and fimony hangs in the corners of their Conscience. Let them take heed, for a Bible under their arm, or in their houses, will not excuse a false conscience in their bosoms. They loose their prayers, if whilst God hath their knee, the World hath their conscience. O that they would consider this Text, that these holy things are the Lords and his Ministers, which wait at the Altar. For as in time of the Law, the Priestes and Levites of the Law had them: so in the time of the Gospel hath the Lord ordained that the Ministers of the gospel shall have them also. For, so hath the Lord ordained that they which preach the gospel, should live of the gospel. Now to God the Father, God the son, &c.  
And now give me leave also to speak a word of personal Tithes, of the right of them: 
personal Tithes due also to Ministers.  whether they be also due to the Ministers of the gospel or not? That is, such Tithes as arise out of any lawful gains, gotten by any art, science, mannual occupation, trade or merchandise, whether these personal Tithes be due by Gods laws, and by conscience also? My chief aim in this place is( if it be possible) to pull sundry honest Christians out of this unconscionable sin, which perhaps many of them never dreamed on.  
The Arguments on which my Position undertaken is grounded, are drawn from these places of Scripture. The 1. place in my Text and the precedent ver. 1 Cor. 9.13, 14. do ye not know that they which minister about holy things, live of the things of the Temple, and they which wait at the Altar, are partakers of the Altar? Even so hath the Lord ordained, that they which Preach the gospel should live of the gospel.  
The second place of Scripture for the proof of personal Tithes, is in the Epistle to the Galathians, cap. 6. v. 6. Let him that is taught in the Word, make him that taught him partaker of all his goods. First mark these words; Let him that is taught and instructed, &c. whether he be a Nobleman, or a Gentleman, a Husbandman, or a Tradesman, an artificer of the Country, or of the town or City( and there is doubtless, as much preaching in Cities and towns, as in country Parishes, where Tithes are paid in kind) Be he what he will be, the Minister and Preacher may justly by Gods Law, demand a portion of that Citizen or Townsmans clear gain, that he hath gotten by his art, science, trade, handicraft, or merchandise( by which any lawful gain is made) towards his maintenance. The Apostle in express words saith it in the places of Scripture before cited, as 1 Cor. 9.13, 14. & Galat. 6.6. The Lord( saith the Apostle) in the 1 Cor. 9.14. hath ordained, that they which preach the gospel, should live of the gospel. But the gospel is preached to Citizens, Townsmen, and tradesmen, that have many of them no prediall Tithes, as well as it is preached to Husbandmen. Therefore the Parsons, Preachers, and Ministers that have the cure of souls, may justly and lawfully require a maintenance out of their clear gains, as well as they may require the tenth from the husbandmen.  
Now there are 2. Questions that will arise here to be considered. First, whether a Minister having a competency in prediall Tithes,( that is, of the profits of the ground) a man that lives by trading, be bound in conscience and justice, to give as much of his clear gains as if he had not such a competency in prediall Tithes.  
If every tradesman must and ought to pay, then whether he be bound to pay a tenth of his clear gains.  
For the 1. I am of opinion that he that heareth Gods Word preached, and is taught in the Word, and is made partaker of the Ministers spirituals, must render unto him his carnals, though the husbandmans prediall Tithes be never so bountiful and sufficient. For what is that to the Tradsmans conscience? And the Apostle proves this in the precedent words in that c. 1. Cor. 9, 11. If we have sown unto you spiritual things, is it a great matter, if we reap your carnal things? And to this purpose, he also saith, Gal. 6.6. Let him that is taught in the word( whether a Townsman or a Husbandman) minister to him that teacheth him. But these Questions will be best resolved, by propounding and answering the usual pleas, which many men make against this truth.  
First, they object. If a Minister have a competent living out of prediall Tithes from the husbandman, then such as live upon trading, and merchandise are not bound to allow him maintenance.  
To this I answer, Every Christian whether tradesman or else, ought by Gods Law, and in conscience, to give the Minister his due in personal Tithes, though he have good maintenance from the husbandman in prediall Tithes: For the Apostle in the place before name, Gal. 6.6. Let him that is taught, &c. that is, Every he, no●e excepted( unless he that hath nothing to give, in which case the Minister, as other men ought to give to that He) every one, I say that heareth the word, and is able to give. For if others give, and thou think by that to be excused; how dost thou obey the Apostles precept, which excludes none but those that have nothing to give? I argue thus: If the Minister might not require maintenance of the tradesman, because he hath enough from others in prediall Tithes, it would follow then: That if that Minister have a temporal estate of his own, sufficient to maintain him, he might not justly demand any Tithes at all: which none that are in their right wits will affirm: for who goeth a warfare at his own cost? 1 Cor. 9. Who planteth a Vine-yard, and eateth not of the fruit of the Vine? or who feedeth a flock, and eateth not of the milk of the flock? Therfore every man that is made partaker of the Ministers spirituals, must render his carnals. See and consider the 9. cha. of the 1. Epist. to the Corinthians.  
But perhaps the tradesman will reply again, that he pays ij. d. at easter in lieu of his Tithes; which he thinks in conscience to discharge him from further payment.  
To this I answer, that unconscionable tradesmen, that offerings are one thing, the 10. part another thing; yet both are holy to the Lord, and are his due, and the payment of the one, doth not abrogate or disannul the payment of the other.  
Secondly I answer that unconscionable tradesman, that if he will allow God and his Minister but a 2. penny maintenance for feeding his soul: God and the Minister might allow him also in justice, but a 2. penny maintenance for feeding both his body and soul. Let him hear the wise man in this case, Pro. 3.9. Honour God with thy substance, &c. And the Apostle Gal. 6.6. Let him that is taught in the word, minister unto him that teacheth him in all good things.  
Yet perhaps this sly tradesman( who by deceaving his Minister, deceaveth his own soul) will again object and say, trade and profession is casual, and he often looseth more than he gets; why then should not the Minister bear a part in the losses as well as he hath a part in the gains?  
To this I answer, That the husbandman sometime also looseth, and hath not his seed again that he sowed, and yet pays Tithes, else the Minister perhaps in a dear year, might perish through want, by that rule of the tradesman. Secondly, it is a fallacy ex non concessis; For the Minister requires no maintenance of the tradesman, when there is none gotten by him. It is not granted that any Minister of the Gospel will be so unconscionable, as to require Tithes or maintenance of that tradesman that loseth by his trade. The Question is not of his losses, but of his clear gains.  
Thirdly, The Minister doth not call for his maintenance by way of partner-ship with the tradesman; but as a due for spirituals by Gods Word. And the Ministers pains is as great when he loseth, as the tradsmans pains is when he loseth. In this case( I say) that if the tradesman be poor, the Minister is bound according to his ability to allow him maintenance, and to stir up others, also to do the like. All these are the objections of a Gadaren, that loves his swine, better than the company of Christ.  
Lastly, Sacrilegious men will object, I need not pay personal Tithes, because there is no Law, that can make me confess them due upon my oath, as I must confess predicall Tithes.  
To this I answer, that personal Tithes are due by Gods Law, and the law of the land also: And though the Law be so remiss, to forbear to put men to their oath for personal Tithes, it doth not thereby follow, that they are not due: Yea rather it infereth, that every good Christian will ultro, of his own accord, in conscience pay his Tithes personal, especially when he is to receive the Sacrament, and is examined by the Minister of his clear gain of his personal Tithes. And yet there is a Statute also in the 2. year of Edward the 6. Cap. 13. for the pay of thief personal Tithes; where ye shall find these words. That every person exercising merchandise, bargaining, selling, clothing, handicraft, or other art, &c. shall yearly at the feast of Easter, pay their personal Tithes, the 10. part of his clear gains. So to this purpose, a Statute was made in the 27. year of Henry the 8. Therefore what is allowed and proved due both by Gods Law, and mans also; man is bound by a double right to observe and keep.  
Consider these things, and the Lord give you understanding in all things. And now ye that are Bishops and Magistrates, for Gods sake, for his Churches sake, for the poor Ministers sake, for Conscience sake, and as you would have God to bless you, and yours; rouse up your spirits, awaken your Christian courage, and set yourselves against these wicked and sacrilegious times. See as much as in you lies, that the Church and the Ministers thereof, have their rights, and portions, which belongs unto them. That so God may open the windows of Heaven, and power down his blessings upon us; which many times, he hath justly with-held from us, because we have with-held his part from him, which is the Tenth. For the Tenth part is Gods part, and the Ministers portion. And so prayng God, that every one of us, in our several callings, may live to the glory of God, the welfare of his Church, and commonweal, and to the comfort also one of another: I end with my daily Prayers unto God, for the prosperity of Sion.  
FINIS.  
Soli Deo Gloria.   

REcensui concionem hanc, cvi titulus est, The gospel and his maintenance,( unàcum Epistola nuncupatoria ad R. in Christo P.D. Episcopum Cicestrensem) in qua nihil reperio bonis moribus, aut sanae doctrinae contrarium, quo minùs cum utilitate publica Imprimatur, modò intra septem Menses proximè sequentes; Typis mandetur.  
Ex aedibus Fulhamiensibus Septem. 2. 1633. Guil. Bray.