being a soldier to God, entangleth
himself with secular business." Wherefore in the New Law men are
bound to pay personal tithes, according to the custom of their
country and the needs of the ministers: hence Augustine, whose words
are quoted 16, qu. 1, cap. Decimae, says [*Append. Serm. cclxxvii]:
"Tithes must be paid on the profits of soldiering, trade or craft."

Reply Obj. 2: Things are ill-gotten in two ways. First, because the
getting itself was unjust: such, for instance, are things gotten by
robbery, theft or usury: and these a man is bound to restore, and not
to pay tithes on them. If, however, a field be bought with the
profits of usury, the usurer is bound to pay tithes on the produce,
because the latter is not gotten usuriously but given by God. On the
other hand certain things are said to be ill-gotten, because they are
gotten of a shameful cause, for instance of whoredom or
stage-playing, and the like. Such things a man is not bound to
restore, and consequently he is bound to pay tithes on them in the
same way as other personal tithes. Nevertheless the Church must not
accept the tithe so long as those persons remain in sin, lest she
appear to have a share in their sins: but when they have done
penance, tithes may be accepted from them on these things.

Reply Obj. 3: Things directed to an end must be judged according to
their fittingness to the end. Now the payment of tithes is due not
for its own sake, but for the sake of the ministers, to whose dignity
it is unbecoming that they should demand minute things with careful
exactitude, for this is reckoned sinful according to the Philosopher
(Ethic. iv, 2). Hence the Old Law did not order the payment of tithes
on such like minute things, but left it to the judgment of those who
are willing to pay, because minute things are counted as nothing.
Wherefore the Pharisees who claimed for themselves the perfect
justice of the Law, paid tithes even on these minute things: nor are
they reproved by our Lord on that account, but only because they
despised greater, i.e. spiritual, precepts; and rather did He show
them to be deserving of praise in this particular, when He said
(Matt. 23:23): "These things you ought to have done," i.e. during the
time of the Law, according to Chrysostom's [*Hom. xliv in the Opus
Imperfectum falsely ascribed to St. John Chrysostom] commentary. This
also seems to denote fittingness rather than obligation. Therefore
now too men are not boun