The happiness of the church, or, A description of those spiritual prerogatives wherewith Christ…The happines of the church, or, A description of those spirituall prerogatiues vvherewith Christ…

MANS SEED-TIME AND HARVEST: OR, Lex Talionis.

GALAT. 6. 7. Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reap.

GALAT. 6. 7. Be not deceiued, God is not mocked: for whatsoeuer a man soweth, that shall he also reape.

THESE words have so near alliance to the former, that before we speak personally of them, we must first find out their Pedigree. To fetch it no higher, then from the beginning of this Chapter, the line of their Genealogy runs thus. 1. Supportation of the weak, vers. 1. and 2. 2. Probation of our selves, vers. 4. 3. Communication of duties to our Teachers, vers. 6. The first is an action of Charity: the second of Integrity: the third of Equity.

THESE words haue so neere alliance to the former, that before wee speake personally of them, we must first finde out their Pedegree. To fetch it no higher, then from the beginning of this Chapter, the line of their Genealogie runnes thus. 1. Supportation of the weake, vers. 1. and 2. 2. Probation of our selues, vers. 4. 3. Communication of dueties to our Teachers, vers. 6. The first is an action of Charity: the second of Integrity: the third of Equity.

This, one would think, should stand like the Sun, all men blessing it: yet Mammon hath suborned some dogs to bark against it. Will they say, Let him is only permissive? They shall find it was imperative; ^aLet there be light, and there was light. Though their sensible hearts want the obedience of these insensible creatures. Or will they except against Taught; as if they that vvill not be taught, were not bound? Indeed many are better fed then taught; otherwise they would not deny food to his body, that does not deny food to their souls. Or perhaps they will plead Indignitatem docentis, the unworthiness of the Teacher. And what Paul shall be worthy if every Barbarian may censure him? But non tollatur divinum debi•um, propter humanam debilitatem. Let not God lose his right, for mans weakness. ^bYou have robbed me, saith God; not my Ministers.

This, one would thinke, should stand like the Sunne, all men blessing it: yet Mammon hath suborned some dogges to barke against it. Will they say, Let him is onely permissi•e? They shall finde it was imperatiue; ^aLet there be light, and there was light. Though their sensible hearts want the obedience of these insensible creatures. Or will they except against Taught; as if they that vvill not be taught, were not bound? Indeed many are bet•er fed then taught; otherwise they would not deny foode to his body, that does not deny food to their soules. Or perhaps they will plead Indignitatem docentis, the vnworthinesse of the Teacher. And what Paul shall be worthy if euery Barbarian may censure him? But non tollatur diuinum debi•um, propter humanam debilitatem. Let not God lose his right, for mans weakenesse. ^bYou haue robbed me, saith God; not my Ministers.

1. aGen. 1. 3.
2. bMal. 3. 8.

Will not all this quarrelling serve? yet still Pauls proposition must have some opposition. Though we must give something to our Teachers, yet this charge doth not fetch in Tithes. This, this is the point: prove this, and you shall find many a great mans soul, as his Impropriations cannot be, in a damnable Lapse. I would say something of it; but me thinks I hear my friends telling me, what Sadolet said to Erasmus. Erasmus would prove, that worshipping▪ of Images might well be abolished. I grant (quoth Sadolet) thy opinion is good: but this point should not be handled, because it vvill not be granted.

Will not all this quarrelling serue? yet still Pauls proposition must haue some opposition. Though we must giue something to our Teachers, yet this charge doth not fetch in Tithes. This, this is the point: proue this, and you shall finde many a great mans soule, as his Impropriations cannot be, in a damnable Lapse. I would say somthing of it; but me thinkes I heare my friends telling me, what Sadolet said to Erasmus. Erasmus would proue, that worshipping▪ of Images might well bee abolished. I grant (quoth Sadolet) thy opinion is good: but this point should not bee handled, because it vvill not bee granted.

I am sure, Gods law gives tithes to his Church: but say they, that Law is abolished; repealed by a new Act of Parliament. Paul in his Epistle frees us from the old Law. Indeed Paul speaking of our Sanctification and Salvation; notes our deliverance from the Lusts of the Flesh, ⟨p. 227⟩and from the lists of the Law. From the Ceremonial Law wholly, from the Moral only so far as it shall not condemn those in Christ. But who, save an Advocate of Mammon, will limit Tenths to Ceremony? God requires a portion of our Time, of our Goods: the Seventh of our time, the Tenth of our goods: and we have those, that turn both into Ceremony. Such make the Sabbath it self a mere Ceremony. But be not deceived, God is not mocked.

I am sure, Gods law giues tythes to his Church: but say they, that Law is abolished; repealed by a new Act of Parliament. Paul in his Epistle frees vs from the olde Law. Indeed Paul speaking of our Sanctification and Saluation; notes our deliuerance from the Lusts of the Flesh, ⟨p. 227⟩and from the lists of the Law. From the Ceremoniall Law wholly, from the Morall onely so farre as it shall not condemne those in Christ. But who, saue an Aduocate of Mammon, will limit Tenths to Ceremony? God requires a portion of our Time, of our Goods: the Seuenth of our time, the Tenth of our goods: and wee haue those, that turne both into Ceremony. Such make the Sabbath it selfe a meere Ceremony. But bee not deceiued, God is not mocked.

This same [Greek or Hebrew], In all good things, is of some latitude. Many will allow some of their goods, but they snarl at Pauls In omnibus. The Minister shall have the Easter-book, perhaps some other trifles: it may be (against their wills) wool and lambs: but shall the black coat carry away the Tithe-shock? The gummed Taffeta Gentleman would fret out at this. They plead to their Vicar, We give what the Law allows. What their Law, not what the Gospel. And yet they hope not to be saved by the Law, but by the Gospel.

This same 〈non-Latin alphabet〉, In all good things, is of some latitude. Many will allow some of their goods, but they snarle at Pauls In omnibus. The Minister shall haue the Easter-booke, perhaps some other trifles: it may be (against their wills) wooll and lambes: but shall the blacke coate carry away the Tith-shocke? The gumm'd Taffata Gentleman would fret out at this. They plead to their Vicar, We giue what the Law allowes. What their Law, not what the Gospell. And yet they hope not to be saued by the Law, but by the Gospell.

The Apostle saith, Part of all; why then not the tenth part, which God at the first commanded, and custom in all ages commended? That part once assigned of God, should prevent all arbitrary disposing of men. What Landlord leaves it to his Tenant, to pay him what rent he list? If Mammon must set out Gods portion, he is sure to have but a little. It was never well with the Church, since it was at the worlds finding. No man fears to surfeit, whiles he is at his enemies feeding.

The Apostle saith, Part of all; why then not the tenth part, vvhich God at the first commanded, and custome in all ages commended? That part once assigned of God, should preuent all arbitrary disposing of men. What Landlord leaues it to his Tenant, to pay him vvhat rent he list? If Mammon must set out Gods portion, he is sure to haue but a little. It was neuer well with the Church, since it vvas at the worlds finding. No man feares to surfet, whiles he is at his enemies feeding.

I think the purest and precisest Reformers (deformers I should say) of Religion, can hardly order this matter, better then God hath done. Every plummet is not for this sound: nor every line for this level: nor out of many such blocks can a man carve Mercury. The Canon Law says, that Si Princeps causam inter parts audierit, & sententiam dixerit; lex est in omnibus similibus. If the Prince hear a cause betwixt parties, and give a definitive Sentence, ⟨p. 228⟩that is a •aw to decide all controversies of the same nature. But we have the Prince of heavens Sentence for paying of Tithes; before the Law to Abraham, under the Law to the Jews; therefore small reason that it should not hold under the Gospel among Christians. Be not deceived, God, &c.

I thinke the purest and precisest Reformers (deformers I should say) of Religion, can hardly order this matter, better then God hath done. Euery plummet is not for this sound: nor euery line for this leuell: nor out of many such blockes can a man carue Mercurie. The Canon Law saies, that Si Princeps causam inter partes audierit, & sententiam dixerit; lex est in omnibus similibus. If the Prince heare a cause betwixt parties, and giue a definitiue Sentence, ⟨p. 228⟩that is a •aw to decide all controuersies of the same nature. But vve haue the Prince of heauens Sentence for paying of Tithes; before the Law to Abraham, vnder the Law to the Iewes; therefore small reason that it should not hold vnder the Gospell among Christians. Be not deceiued, God, &c.

They were the Churches, why are they not? Plead what you will, God hath a grievous Quare impedit against you. You say, they were taken away from idle drones, and fat bellied Monks. So Rapiuntur ab ind•gnis, […] à dignis. From the unworthy they were taken, and from the worthy they are detained. But to whom are they given? Possidebant P•pistae, possident Rapistae. Those kept some good hospitality with them, these keep none. So that as ^cComin•us observes upon the battle of Montlch•y: some lost their livings for running away; and they were given to those that ran ten mile further. Idleness lost, and oppression hath gained. But let me say with the Psalmist, Psalm. 11. ^dThe foundations are cast down: but what hath the righteous done? The foundations of the Church, which should hold up the Gospel, tenths & maintenance, are cast down, because of superstitious abusers; but what hath the righteous done, that these things should be taken from them? ^eA Bishop coming to a Town, because the Bells rang not, suspended the Organs. A strange kind of revenge, because the Bells rang not in the Steeple, to suspend the Organs in the Quire. So because those Bells, not of Aaron, but of Antichrist, did not ring to Gods glory: you have suspended the Organs and means of living from them that take pains; and in your own consciences preach to you the sincere Gospel of Christ. But be not deceived, God is not mocked.

They were the Churches, why are they not? Plead what you will, God hath a grieuous Quare impedit against you. You say, they were taken away from idle drones, and fatte bellied Monkes. So Rapiuntur ab ind•gnis, 〈…〉 à dignis. From the vnworthy they were taken, and from the worthy they are detained. But to whom are they giuen? Possidebant P•pistae, possident Rapistae. Those kept some good hospitalitie with them, these keepe none. So that as ^cComin•us obserues vpon the battell of Montlch•y: some lost their liuings for running away; and they were giuen to those that ranne ten mile further. Idlenesse lost, and oppression hath gained. But let me say with the Psalmist, Psalm. 11. ^dThe foundations are cast downe: but what hath the righteous done? The foundations of the Church, which shuld hold vp the Gospell, tenths & maintenance, are cast downe, because of superstitious abusers; but what hath the righteous done, that these things should be taken from them? ^eA Bishop comming to a Towne, because the Bells rang not, suspended the Organs. A strange kinde of reuenge, because the Bells rang not in the Steeple, to suspend the Organs in the Quire. So because those Bells, not of Aaron, but of Antichrist, did not ring to Gods glory: you haue suspended the Organs and meanes of liuing from them that take paines; and in your owne consciences preach to you the sincere Gospell of Christ. But be not deceiued, God is not mocked.

1. cLib. 1. cap. 4.
2. dPsal. 11. 3.
3. eArondel. Ar•. B. of C•nt. S•e Fox. Mar•l. pag. 533.

Or perhaps you say, you must have these Church-livings for Hospitality's sake, that you may keep the better houses. So you make the Clergy poor, that you may make the poor rich.

Or perhaps you say, you must haue these Church-liuings for Hospitalities sake, that you may keepe the better houses. So you make the Cleargy poore, that you may make the poore rich.

I have read, that the Sophy of Persia, being to send a great sum of money for an offering to Mahomet in Arabia, would send none of his own coin; for that he said was gotten by ill means: but exchanged it with English Merchants, because theirs was gotten honestly, and with a good conscience. So it may be, you think that your own unjust moneys, and extorted comings in by the ruin of your Tenants, is no good offering to GOD. But the Church-mans living comes honestly, and with a good conscience; and therefore you will take that, to offer your sacrifice of alms to God. But herein you come short of the Persian: you do not give your own Lordships and lands in exchange. Yet me thinks, if spiritual livings must be given to the poor, you might suffer the Church to give her own. I could never find either in Albo Praetorum, or in Rubrica Martyrum, how the Laity was deputed to this stewardship. Sure they intrude themselves into this Office, and will be Gods Almoners, whether he will or no. If they will give to the poor; let them give that is theirs. ^fDona quaerit, non spolia Deus. God expects and respects gifts of thine own, not spoils of others. Be not deceived, God is not mocked.

I haue read, that the Sophy of Persia, beeing to send a great summe of money for an offering to Mahomet in Arabia, would send none of his owne coyne; for that he said was gotten by ill meanes: but exchanged it with English Merchants, because theirs was gotten honestly, and with a good conscience. So it may bee, you thinke that your owne vniust moneys, and extorted commings in by the ruine of your Tenants, is no good offering to GOD. But the Church-mans liuing comes honestly, and with a good conscience; and therefore you will take that, to offer your sacrifice of almes to God. But heerein you come short of the Persian: you doe not giue your owne Lordships and lands in exchange. Yet me thinkes, if spirituall liuings must be giuen to the poore, you might suffer the Church to giue her owne. I could neuer finde eyther in Albo Praetorum, or in Rubrica Martyrum, how the Laity was deputed to this stewardship. Sure they intrude themselues into this Office, and will be Gods Almoners, whether he will or no. If they will giue to the poore; let them giue that is theirs. ^fDona quaerit, non spolia Deus. God expects and respects gifts of thine owne, not spoyles of others. Be not deceiued, God is not mocked.

1. fAmbr.

But where is your Hospitality after all this? you can tell me; nay I can tell you. Bestowed amongst Silk-men, Mercers; yea, upon Tailors, Players, Harlots; and other insatiable beggars of the same rank. In the reign of Alexander Severus, the Tipplers, & Alehouse-keepers complained against the Christians, that they had turned a place of ground to some religious use, which belonged to them. But the very heathen Emperor could answer (upon hearing the cause) that it was honest and fit, God to be served before Alehouses. Who would not judge, that Tithes are fitter to be given to God, then to hounds, harlots, sycophants, inventers of fashions, and such bawds of pride and notorious iniquity?

But where is your Hospitality after all this? you can tell me; nay I can tell you. Bestowed amongst Silk-men, Mercers; yea, vpon Taylers, Players, Harlots; and other insatiable beggers of the same ranke. In the raign of Alexander Seuerus, the Tipplers, & Alehouse-keepers complained against the Christians, that they had turned a place of ground to some religious vse, which belonged to them. But the very heathen Emperour could answere (vpon hearing the cause) that it vvas honest and fitte, God to be serued before Alehouses. Who would not iudge, that Tithes are fitter to be giuen to God, then to hounds, harlots, sycophants, inuenters of fashions, and such bawdes of pride and notorious iniquitie?

This I will speak boldly, and justify; that Hospitality ⟨p. 230⟩was at the same time impropriated from the land, that spiritual livings were impropriated from the Church. You have not robbed Peter to pay Paul, but to pay Judas. And hence misery sets her black foo• into so many fair doors: all comes to beggary at last. They that swallow Churches, like dogs that eat knot-grass, never thrive after it. Be not deceived, God is not mocked. I have rubbed this sore enough, and conclude with that saying of Chrysostom: ^gMoneo ut reddatis Deo sua, ut Deus […] vobis vestra. Restore to God his own, that God may restore to you your own.

This I will speake boldly, and iustifie; that Hospitality ⟨p. 230⟩was at the same time impropriated from the land, that spirituall liuings were impropriated from the Church. You haue not robbed Peter to pay Paul, but to pay Iudas. And hence misery sets her blacke foo• into so many faire dores: all comes to beggery at last. They that swallow Churches, like dogs that eat knot-grasse, neuer thriue after it. Be not deceiued, God is not mocked. I haue rubbed this sore enough, and conclude with that saying of Chrysostome: ^gMoneo vt reddatis Deo sua, vt Deus 〈…〉 vobis vestra. Restore to God his owne, that God may restore to you your owne.

1. gChry. in Mal. 3.

Thus as he that had pulled one of Solomons Curtains, the rest would follow; though in the first there were work enough for his admiration. So in this coherence, pardon me, if I have been somewhat plentiful. It was the induction to my Text: and the door thus opened, let us enter in to survey the building. Be not, &c. The whole may be distinguished into a Caution. Reason. The caution, Be not deceived, God is not mocked. The Reason; For whatsoever a man soweth, that shall he also reap. The Caution is partly Dissuasive: Be not deceived. Persuasive: God is not mocked. You may deceive your selves, you cannot deceive God. These two circumstances make against two defects Error. Be not deceived. Hypocrisy. God is not mocked.

Thus as he that had pulled one of Salomons Curtaines, the rest would follow; though in the first there were worke enough for his admiration. So in this coherence, pardon me, if I haue beene somewhat plentifull. It was the induction to my Text: and the dore thus opened, let vs enter in to suruay the building. Be not, &c. The whole may be distinguished into a Caution. Reason. The caution, Be not deceiued, God is not mocked. The Reason; For whatsoeuer a man soweth, that shall hee also reape. The Caution is partly Disswasiue: Be not deceiued. Perswasiue: God is not mocked. You may deceiue your selues, you cannot deceiue God. These two circumstances make against two defects Error. Be not deceiued. Hypocrisie. God is not mocked.