MALACHIE
3.
9.
Yee
are
cursed
with
a
curse
,
for
yee
haue
robbed
me
even
this
whole
Nation
.
IN
this
Chapter
we
meete
with
an
Assize
held
,
wherein
God
is
the
Iudge
,
the
parties
arraigned
are
the
men
of
Iudah
and
Beniamin
,
the
offence
Sacriledge
or
theft
of
holy
things
,
the
witnesses
both
their
owne
consciences
though
strumpet
like
,
they
denie
it
with
their
tongues
,
as
also
the
too
too
visible
neglect
of
the
Lords
service
in
the
Priests
and
Levites
,
and
that
through
want
of
maintenance
,
and
lastly
the
sentence
of
condemnation
which
lies
in
the
words
of
the
text
,
Yee
are
cursed
with
a
curse
.
In
which
sentence
you
may
fitly
take
notice
of
these
distinct
parts
;
First
of
a
Curse
inflicted
,
maledicendo
maledicti
,
yee
are
cursed
with
a
curse
.
Secondly
of
the
parties
on
whome
the
curse
lights
,
and
these
lie
in
the
vos
,
Yee
,
and
these
yee
,
are
the
tribe
of
Iudah
.
Thirdly
of
the
reason
of
this
curse
,
quia
spoliastis
me
,
for
yee
haue
robbed
me
.
Lastly
of
the
vniversality
of
this
sinne
,
gens
omnis
ipsa
,
even
the
whole
Nation
,
of
each
of
which
,
in
its
order
,
as
God
shall
enable
and
the
time
permit
.
Before
we
can
well
knowe
the
quid
,
what
it
is
to
be
cursed
,
wee
must
first
find
out
the
quis
,
who
it
is
that
curseth
.
Now
both
God
and
man
are
said
to
curse
,
Man
curses
when
hee
prayes
or
wishes
for
any
ill
to
befall
him
with
whom
hee
is
offended
,
whose
curses
haue
no
necessitating
power
of
causing
and
induceing
the
evill
which
he
wishes
and
prayes
for
,
but
may
fall
out
to
bee
but
as
Arrowes
shote
against
a
stone
wall
which
sends
them
back
vpon
him
that
shott
them
.
As
for
God
,
hee
curses
other
wise
,
his
curse
is
an
actuall
inflicting
of
some
smarting
punnishment
the
force
of
which
none
can
resist
,
it
hitts
and
misses
not
,
as
soone
as
it
is
decreed
,
As
Gods
benedicere
his
blessing
of
a
man
is
no
verball
thing
,
no
contingent
future
act
,
but
a
present
conferring
of
some
good
;
So
this
maledicere
,
his
cursing
,
is
not
a
bare
speaking
ill
of
a
man
,
though
it
sounds
no
more
in
grammer
,
but
it
is
a
true
reall
inflicting
of
somthing
ill
to
flesh
and
bloud
;
So
that
here
when
the
Prophet
tells
Iudath
they
are
cursed
,
wee
are
to
vnderstand
some
present
calamity
laid
on
them
by
the
Lord
,
Namely
,
that
of
pale-cheeked
and
cleane-teetht
famine
,
for
so
the
vulgar
renders
the
originall
,
in
penuriâ
maledicti
estis
,
yee
are
cursed
with
penury
and
want
,
The
reason
of
which
translation
is
because
as
blessing
imports
multiplication
and
encrease
,
so
malidiction
implyes
diminution
and
defect
,
to
which
as
a
further
Commentary
,
may
be
added
,
that
curse
which
God
laid
on
Cain
,
maledictus
es
a
terrâ
,
thou
art
cursed
from
the
earth
,
even
by
feeling
a
want
of
that
fruite
,
which
otherwise
the
earth
would
have
yeelded
thee
;
Where
,
by
the
way
,
you
may
take
notice
of
this
Conclusion
,
A
want
of
necessaries
,
especially
those
prime
necessaries
,
food
and
rayment
is
a
heauy
curse
.
But
I
passe
this
,
and
come
to
the
examining
of
the
reason
why
God
tells
the
men
of
Iudah
,
they
are
cursed
,
A
man
would
thinke
the
present
want
vnder
which
the
groned
,
was
sufficient
to
make
them
apprehensiue
of
a
Curse
;
why
then
doth
God
in
direct
words
tell
them
they
are
cursed
?
Two
reasons
may
bee
rendred
of
it
,
One
is
that
thereby
they
might
bee
put
in
minde
that
he
had
a
hand
in
their
misery
,
that
it
came
not
by
vncertaine
chance
and
peradventure
,
but
by
his
setled
determinate
will
and
pleasure
,
that
it
came
so
from
him
,
as
without
him
they
had
still
swomme
in
a
full
sea
of
plenty
,
without
feeling
the
least
ebbe
of
scarcity
:
The
other
,
and
it
is
the
chiefest
,
is
,
that
they
beeing
infallibly
assured
they
were
punished
by
him
for
their
Sacriledge
,
they
might
be
stirred
vp
so
to
hate
that
sinne
,
as
to
abandon
it
for
the
time
to
come
,
yea
so
to
detest
it
as
to
deale
by
every
the
least
thought
of
committing
it
hereafter
,
what
God
commanded
to
bee
done
to
the
Children
of
the
Canaanites
,
even
to
destroy
all
not
to
speare
an
infant
,
the
least
tempting
thought
vnto
it
.
O
altitudinem
misericordiarum
Dei
,
O
the
fathomlesse
depth
of
the
mercies
of
God
to
sinnfull
man
!
what
Rhetorique
doth
hee
vse
to
call
him
backe
from
sinning
,
that
so
he
may
cease
from
smiting
?
what
inexpressable
art
doth
hee
show
to
make
him
sensible
of
the
danger
hee
is
in
,
how
hee
is
environed
with
troopes
of
curses
,
Curses
for
his
bodie
curses
for
his
estate
,
and
curses
(
which
is
worst
of
all
)
for
his
soule
,
and
those
too
,
not
to
bee
shunned
or
avoided
,
by
any
other
meanes
(
which
can
possibly
fall
,
within
the
sphere
of
his
actiuitie
)
but
only
by
a
heart
breaking
and
renting
amendment
.
Why
then
are
wee
the
Ambassedors
of
Christ
Iesus
,
men
sent
for
the
salvation
of
your
soules
,
if
you
will
practically
heare
and
receiue
our
arrands
,
why
(
I
say
)
are
we
blamed
,
why
thought
hardlie
of
,
yea
blasphemed
,
as
if
wee
speake
from
private
spirits
,
when
wee
tell
you
,
that
as
your
sinnes
bee
the
same
with
Iudahs
,
so
your
punishments
in
all
likelihood
will
bee
the
same
,
That
as
you
stik
not
to
robb
God
an
his
Priests
with
them
,
and
that
with
a
like
impudent
browe
of
deniall
,
so
you
are
already
,
&
will
hereafter
more
bee
cursed
,
if
you
continue
that
your
theft
;
For
shame
make
not
good
that
proverbe
Plaine
dealing
is
a
Iewell
,
but
hee
that
vseth
it
shall
die
a
begger
.
I
have
often
dealt
plainly
with
you
in
many
things
which
are
amisse
amongst
you
.
but
chiefly
in
that
wherein
you
are
growne
old
and
rooted
,
I
meane
your
theft
by
pleading
vniust
customes
in
satisfaction
of
tithes
;
O
doe
not
(
I
beseech
you
)
make
mee
to
die
a
begger
,
by
gaining
few
or
none
of
your
soules
,
to
the
embraceing
and
kissing
of
these
faire
Ladies
Truth
and
Equitie
I
saie
Begger
,
For
truly
the
winning
of
your
hearts
from
that
bewitching
Siren
of
Sacriledge
is
the
riches
I
most
desire
,
full
baggs
and
lardge
yard
lands
shall
not
so
much
glad
mee
,
as
your
growth
in
grace
;
Vntill
the
time
then
I
shall
gather
from
you
,
(
who
are
now
allmost
dead
trees
,
the
livelie
sweete
fruits
of
amendment
:
bee
not
displeased
at
my
lopping
&
pruning
of
you
by
sharpe
and
keene
reproofes
,
as
long
as
your
mouthes
are
accustomed
to
plead
for
customes
,
and
your
hearts
secretlie
to
say
,
O
blessed
Customes
because
fillers
of
our
purses
,
so
long
expect
:
I
follow
the
never-erring
stepps
of
my
Maker
in
proclaiming
Iudgments
against
you
for
so
doing
,
saying
vnto
you
in
the
words
of
my
text
,
yee
are
cursed
with
a
curse
,
Even
yee
;
which
is
my
second
circumstance
.
yee
;
who
are
a
chosen
generation
,
a
Roiall
Priesthood
,
a
peculiar
people
,
from
whence
this
observation
will
naturallie
arise
.
No
outward
temporall
favour
or
prerogative
can
priviledge
or
protect
a
Sinner
from
the
punishing
hand
of
God
.
you
see
the
(
yee
)
in
the
Text
lye
open
to
a
curse
,
though
they
were
of
the
noble
stock
of
Abraham
,
though
Lords
of
a
land
flowed
with
milk
and
honie
,
a
land
which
was
as
the
diamond
in
the
ring
,
as
the
Apple
in
the
eye
,
and
as
the
heart
in
the
bodie
of
the
world
,
A
land
so
full
of
goodly
men
,
as
if
the
clouds
had
showred
them
downe
;
It
is
a
true
saying
,
Noxa
caput
sequitur
,
punishments
are
to
sinners
what
shaddowes
are
to
bodies
,
As
there
is
no
bodie
without
it's
shadowe
,
so
is
there
no
vnrepentant
sinner
without
some
punishment
or
other
waiting
on
him
.
The
Carthaginians
hate
to
Rome
was
not
so
surelie
entailed
on
their
Children
,
as
whipps
are
on
transgressors
;
These
are
twynnes
,
on
following
the
other
at
the
heeles
,
yea
two
maine
linkes
in
the
sure
chaine
of
Gods
providence
;
The
Poet
could
say
,
Rarò
antecedentem
scelestum
Deservit
pede
paena
claudo
:
Which
I
English
in
these
words
of
God
to
Cain
in
the
4th
of
Genesis
,
if
thou
doest
not
well
,
sinne
lieth
at
the
dore
;
whereby
sinne
is
by
the
figure
Metalepsin
,
meant
the
punishment
of
sinne
,
Vbi
peccatum
ibi
procella
where
sin
is
,
there
will
be
a
punishing
storme
,
a
Sea
of
Iniquitie
will
surelie
drawe
after
it
a
hell
of
torments
;
Vengance
is
a
doge
,
which
lies
ever
readie
when
leaue
shal
bee
given
him
,
to
take
a
Sinner
by
the
throate
,
and
though
this
dog
bee
for
a
time
musled
and
layed
asleepe
,
through
Gods
long
suffering
patience
yet
shall
this
Cerberus
at
length
bee
let
loose
vpon
willfull
sinners
;
Punishments
are
as
bailiffs
,
or
as
Seriants
,
ever
readie
at
Gods
commaund
to
seaze
on
his
Debters
,
Sinners
;
And
though
some
bad
Livers
doe
for
many
yeares
together
,
through
the
long-long
conniving
mercie
of
God
,
escape
their
Arrests
,
yet
questionles
they
will
at
length
lay
hands
on
them
,
yea
at
last
there
shall
bee
no
place
of
sanctuarie
,
no
priviledge
or
protection
to
bee
obtained
,
Gods
revengfull
hand
will
not
be
kept
out
of
a
castle
of
brasse
,
the
sea
is
not
so
deepe
but
vengeance
can
fathome
it
,
nor
the
world
so
wide
but
Iudgment
can
quickly
surround
and
compasse
it
.
Quod
differtur
non
aufertur
,
Delayes
are
not
exemptions
,
a
Reprivall
and
a
Pardon
are
two
things
,
Gods
mercifull
expectation
is
not
a
perpetuall
protection
;
Though
God
created
the
Angels
with
so
great
care
and
loue
,
as
to
make
them
allmost
Gods
,
by
the
manifold
perfections
they
were
endued
withall
,
yet
when
they
sinned
against
him
,
there
was
nothing
could
saue
them
from
the
heavie
stroke
of
his
wrath
:
Though
God
crowned
had
Adam
with
manie
rare
blessings
,
as
namelie
,
First
with
a
happie
place
of
abode
,
Paradise
.
Secondly
with
a
sweete
Companion
and
readie
helper
Eue
;
Thirdlie
with
princelie
power
and
authoritie
over
all
other
Creatures
,
yet
loe
when
hee
neglects
his
Makers
Command
,
nothing
is
of
force
to
protect
him
from
the
curse
of
a
mortem
morieris
,
thou
shalt
die
the
death
,
what
did
ever
either
beautie
,
witt
,
or
policy
,
or
large
and
full
barnes
,
or
the
loud
wide
applause
of
the
people
,
saue
a
Sinner
from
the
wihp
of
Divine
Iustice
;
The
vnnaturally
ambitious
Absolon
the
treacherousse
politique
Achitophel
,
the
vngratefull
perplexed
rich
man
,
togeather
with
the
vaineglorious
selfe
Deifying
Herod
the
king
,
can
and
will
tell
you
,
Nay
;
Tremble
then
,
O
thou
man
whosoever
thou
art
,
though
a
darling
of
fortune
,
if
thy
conscience
once
tels
thee
thou
hast
any
sinne
lying
hid
in
thy
heart
,
as
that
Babilonish
garment
and
wedg
of
gold
did
in
Achans
tent
,
tremble
I
say
,
for
feare
of
some
judgment
which
may
speedily
seaze
on
thee
for
it
.
Knowe
there
is
a
hand-writing
gone
out
against
thee
,
as
there
was
against
Baltasar
,
to
blott
out
which
,
thou
hast
no
other
way
or
meanes
:
then
to
shed
the
bitter
sharp
teares
of
a
repentant
heart
;
These
indeed
,
though
thy
judgment
were
written
in
steele
or
brasse
,
may
eate
and
weare
it
out
.
Knowe
thou
hast
severall
curses
following
,
and
dogging
thee
at
the
heeles
,
from
which
thou
can'st
not
bee
delivered
but
by
delivering
thy selfe
from
thy
sinne
,
renounce
that
,
and
all
curses
shall
forsake
thee
.
As
when
the
bodie
dies
,
the
shadow
vanishes
so
when
the
cause
is
removed
,
the
effect
ceases
.
what
did
not
Israells
sinne
take
from
her
those
titles
of
high
honor
,
Ammi
and
Ruhama
,
my
people
,
and
the
obiect
of
mercie
,
and
left
her
insteed
thereof
,
onlie
those
of
disgrace
feare
and
horror
,
Loammi
and
Loruhama
,
not
my
people
,
and
not
worthie
of
a
looke
of
mercie
;
Did
not
sinne
christon
her
a
new
,
as
it
were
by
these
names
of
miserie
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
forsaken
and
desolate
,
who
formerlie
was
called
Hephzebah
Gods
delight
,
and
Beulah
his
wedded
land
,
Esay
the
62.
vers.
4th
yea
might
shee
not
otherwise
haue
still
bene
a
Crowne
of
glorie
in
the
hand
of
the
Lord
,
and
a
roiall
diademe
in
the
hand
of
her
God
,
as
it
is
in
the
former
verse
of
that
Chapter
.
Did
not
sinne
(
notwithstanding
all
her
priuiledges
and
prerogatives
,
)
twice
carrie
Iudah
into
Captivitie
,
twice
destroie
her
temples
;
shall
wee
then
(
beloved
)
looke
to
escape
the
like
fatall
Iudgments
,
if
wee
runne
on
still
in
a
resolution
of
living
as
wee
list
,
of
putting
the
Almighties
mercie
as
it
were
on
the
tenter
hookes
;
Surelie
it
will
at
length
breake
forth
into
furie
,
The
date
of
it
will
ere
long
bee
expired
,
Iustice
will
another
while
rule
&
sway
the
Scepter
,
if
wee
will
not
with
Nineveh
repent
whilest
our
40
daies
last
,
then
shall
wee
feele
the
truth
of
what
manie
a
Ionas
haue
preached
vnto
vs
,
even
a
floud
of
curses
falling
on
our
heads
,
and
that
which
is
worst
of
all
,
wee
may
feele
them
when
least
wee
dreame
of
them
;
So
was
the
case
of
Nadab
and
Abihu
,
so
of
Dathan
,
Corah
,
and
Abiram
,
so
of
Lots
wife
,
so
of
Herod
,
of
Ananias
,
and
Zaphirah
,
so
of
Zimri
,
and
of
Cosbi
,
and
so
likewise
of
a
thousand
others
;
And
what
likelihood
is
there
,
ours
shall
not
likewise
so
be
?
whatsoever
befalls
one
,
may
befall
all
,
Iudgments
may
bee
fruitfull
as
well
as
sinnes
;
For
conclusion
of
the
point
,
I
can
say
but
this
,
Let
one
sodainnesse
beget
another
,
the
sodainnesse
of
Gods
Iudgments
worke
in
each
of
vs
sodaine
and
speedie
determination
of
amending
his
owne
waies
,
of
hearkening
to
the
checks
and
controules
of
his
owne
Conscience
,
by
which
course
wee
shall
avoid
the
like
accusation
,
which
here
is
laide
to
Iudahs
charge
,
namelie
of
beeing
Robbers
which
is
my
third
generall
.
Yee
have
robbed
mee
:
So
reads
our
last
English
translation
,
which
comes
nearer
to
the
originall
then
either
the
vulgars
Configitis
yee
crucifie
or
fasten
,
or
the
Septuagints
supplantatis
yee
supplant
,
or
Sumachus
his
defraudatis
yee
defraude
,
or
our
former
English
translation
,
yee
spoile
,
Though
each
of
those
may
well
stand
and
bring
a
man
with
in
compasse
of
robberie
;
from
which
accusation
there
is
offered
vnto
your
thoughts
this
plaine
note
or
conclusion
.
In
Gods
account
hee
is
a
theefe
and
a
Robber
,
who
any
wayes
withholds
Tithes
or
offerings
from
the
Priest
the
right
owner
;
I
say
any
way
,
because
hee
not
onlie
offends
against
the
eight
Commandement
thou
shalt
not
steale
,
who
violentlie
takes
from
a
man
,
either
the
whole
or
any
part
of
his
goods
,
as
high-way
theeues
and
open
oppressors
vse
to
doe
,
but
hee
likewise
who
by
any
close
vnder
hand
dealing
or
cunning
taking
of
advantage
possesses
himselfe
of
what
beelongs
to
another
,
yea
though
it
bee
but
in
thought
wish
or
desire
,
At
quid
ad
nos
?
But
what
's
this
to
vs
,
you
'le
aske
?
yea
you
'le
say
,
though
it
cannot
bee
denied
,
but
that
the
non
paiment
of
Tithes
First-fruits
,
and
other
offerings
,
was
theft
in
graine
amongst
the
Iewes
and
that
by
vertue
either
of
their
Ceremoniall
or
Iudiciall
Law
,
yet
followes
it
not
the
case
should
bee
the
same
with
vs
,
who
are
onlie
bound
to
the
observation
of
the
Morall
lawe
;
As
for
the
ceremoniall
and
iudiciall
they
now
tye
no
farther
then
Civill
humane
authoritie
,
reviues
and
ratifies
them
,
For
Answere
,
It
is
confessed
,
it
hath
heretosore
and
still
is
questioned
by
some
,
whether
the
paiements
of
tithes
fall
vnder
the
morall
Law
,
though
I
must
tell
you
,
that
some
hath
bin
made
vp
partly
by
such
as
have
studied
more
the
defence
of
the
Popes
vniust
actions
,
then
truthes
oracles
,
and
partlie
by
others
,
who
out
of
ignorance
or
malice
,
or
both
togeather
,
have
taken
everie
thing
almost
which
is
related
,
either
in
the
booke
of
Exodus
or
Leviticus
,
to
belong
onlie
to
the
ceremoniall
or
iudiciall
lawes
;
But
however
,
I
shall
(
God
willing
)
make
it
appeare
vnto
you
,
and
that
by
away
,
which
as
yet
was
never
questioned
by
any
of
the
learned
,
That
those
lay-men
are
grand
theeues
,
who
at
any
time
with hold
or
take
vnto
themselves
,
Decimam
Sacram
,
tithes
once
giuen
for
maintenance
of
any
holie
or
Religious
worke
,
which
that
I
may
the
more
fullie
make
good
vnto
you
,
Let
mee
lay
downe
two
Theoremes
or
propositions
,
the
one
this
,
Tithes
are
in
the
number
of
those
things
which
are
sacred
;
By
tithes
I
vnderstand
the
tenth
part
of
whatsoever
encrease
comes
to
a
man
in
his
temporall
estate
,
and
by
Sacred
is
meant
such
things
as
are
devoted
,
dedicated
,
given
,
and
consecrated
to
the
worship
and
service
of
the
Lord
,
the
consecration
beeing
a
holying
of
them
,
when
before
they
were
of
prophane
,
civill
,
and
ordinarie
vse
;
Thus
both
Gramarians
,
as
also
Divines
.
The
other
proposition
this
,
Whatsoever
is
once
dedicated
and
freelie
bestowed
to
a
holie
vse
,
can
never
,
with
out
the
guilt
of
sinne
,
bee
taken
a
way
or
imployed
to
any
other
vse
then
what
is
holy
.
To
prove
the
first
,
I
shall
offer
vnto
you
foure
reasons
;
The
first
is
taken
from
the
parties
to
whome
tithes
from
the
infant
cradle-age
of
the
world
have
still
bnee
payd
,
namelie
to
men
consecrated
and
set
apart
from
others
,
I
say
cradle-age
of
the
world
,
For
albeit
wee
heare
of
some
though
not
of
a
sacred
function
who
haue
enjoyed
tithes
,
yet
you
are
to
knowe
that
Histories
the
best
Interpreters
of
the
actions
of
fore-past
times
tell
vs
,
they
possessed
,
but
either
as
wages
from
houses
of
Religion
,
for
some
care
and
paines
taken
in
securing
vnto
them
theire
peace
and
saftie
,
or
as
Sacrifices
from
affrighted
and
perplexed
men
,
who
fearing
they
should
not
bee
able
to
defend
their
right
against
tirannicall
Princes
and
other
great
ones
sacrificed
vnto
them
part
of
their
estates
,
which
was
also
Sayi●●
Lib.
9.
Cap.
12.
n.
4.
the
verie
case
of
the
Abbies
and
Monasteries
here
in
England
,
at
the
dissolution
,
the
Possessors
of
which
places
were
enforced
to
resigne
vp
all
their
right
title
and
interest
in
them
into
the
Kings
hands
:
for
feare
they
should
otherwise
haue
lost
all
,
even
their
future
liuelyhood
.
A
second
is
drawne
from
the
name
which
is
given
to
the
tithes
which
Lay
men
possesse
,
they
are
called
Impropriations
,
signifying
thereby
,
they
are
improperlie
placed
,
that
they
are
to
speake
in
the
phrase
of
old
,
tanquam
pissis
in
arido
,
vel
monachus
in
oppido
,
As
much
out
of
their
place
,
as
a
fish
is
on
dry
land
,
or
a
monke
in
a
faire
or
market
,
yea
I
may
add
,
as
a
Crowne
would
bee
richer
on
a
Iack
Cades
,
or
a
Wat
Tilers
head
,
naie
more
,
as
a
Saint
would
bee
in
Hell
,
or
a
Divell
in
Heaven
;
A
third
reason
is
fetcht
from
that
Act
of
the
32.
of
Hen.
8.
which
was
made
Vincentius
Lirinensis
in
the
third
Chapter
of
his
booke
contra
haerices
We
are
greatlie
to
take
care
,
saith
hee
,
wee
hold
that
for
a
truth
which
in
all
places
at
all
times
,
and
by
all
persons
hath
beene
received
and
entertained
,
which
is
all
one
allmost
with
that
of
Cicero
the
Romane
orator
,
in
omnire
consensio
omnium
gentium
lex
naturae
putanda
est
&
instar
mille
demonstrationum
talis
consensio
apud
bonos
esse
debet
;
The
Consent
of
all
nations
about
any
one
thing
is
to
be
taken
(
saith
hee
)
for
the
law
of
nature
,
and
to
bee
of
more
authoritie
with
the
good
and
vertuous
,
then
a
thousand
demonstrations
.
Now
to
bring
home
these
rules
to
the
Busines
in
hand
,
Let
me
aske
,
was
there
ever
Nation
,
if
once
it
had
but
the
outward
face
of
Religion
,
which
hath
not
consecrated
her
tithes
to
some
God
Did
not
Abraham
long
before
the
lawe
was
given
dedicate
his
tithes
to
the
true
God
in
Malchisidech
the
Priest
?
Did
not
likewise
Iacob
stronglie
bind
himselfe
to
the
performance
of
the
same
dutie
by
a
sollemne
vowe
?
Did
not
our
forefathers
in
this
kingdome
manie
hundreds
of
yeares
since
,
freelie
resigne
them
vp
to
the
propagation
of
Gods
worship
and
service
;
And
read
wee
not
of
tithes
vowed
to
Hercules
,
to
Iupiter
,
to
Apollo
and
to
severall
other
of
the
heathen
Deities
?
The
learned
Antiquarie
Mr
Seldon
acknowledgeth
thus
much
;
May
I
not
,
yea
must
I
not
,
then
drawe
this
conclusion
out
of
such
premisses
,
Ergo
tithes
haue
in
all
ages
been
in
the
Inventory
of
consecrated
goods
,
and
accounted
of
as
a
sacred
tribute
to
the
King
of
heaven
,
And
so
I
hasten
to
my
second
theorem
or
proposition
;
Namelie
this
.
Whatsoever
is
once
dedicated
,
and
freely
bestowed
to
a
holy
vse
,
can
never
without
the
guilt
of
sinne
,
bee
taken
away
and
imployed
to
any
vse
which
is
not
holy
.
The
truth
of
which
is
proved
by
three
arguments
,
the
first
stands
in
some
texts
of
Scripture
,
the
second
in
the
deffinition
of
Sacriledge
,
And
the
third
in
the
opinion
of
those
verie
men
who
haue
declared
them selues
against
the
ius
divinum
the
divine
right
of
tithes
.
The
Texts
bee
chieflie
sixe
,
Foure
in
the
old
testament
,
and
two
in
the
new
;
The
first
is
that
of
Leviticus
the
last
,
where
there
is
an
expresse
Act
of
heavens
Parliament
,
That
whatsoever
is
once
devoted
or
made
holy
by
guift
vnto
the
Lord
,
cannot
bee
recalled
or
resumed
,
but
vpon
termes
of
disadvantage
to
him
who
recalles
it
.
The
second
,
that
of
Genesis
the
47.
where
wee
reade
how
Ioseph
would
not
meddle
with
the
gleabes
of
the
Egyptian
Priests
,
and
that
for
no
other
reason
but
because
they
were
consecrated
lands
,
the
propertie
of
which
was
not
to
bee
changed
,
The
third
is
that
of
Proverbs
the
20.
and
25.
where
the
holie
Ghost
tells
vs
plainelie
,
It
is
a
snare
to
the
man
,
Who
devoureth
that
which
is
holy
.
The
fourth
,
that
of
Daniell
the
5.
where
wee
read
,
God
dislikes
of
Baltasars
drinking
in
the
sacred
vessells
of
the
temple
,
written
in
the
capitall
red
Letters
of
his
distruction
.
The
fifth
is
that
of
Iohn
the
2.
where
wee
meete
with
our
Saviour
whipping
and
scourging
men
out
of
the
Temple
,
his
fathers
house
,
and
that
for
no
other
reason
,
but
because
sometimes
they
fold
such
cattell
&
doues
there
,
as
were
of
vse
for
sacrifice
;
which
our
Saviours
zeale
in
behalfe
of
that
consecrated
place
stops
the
months
of
all
those
who
shall
say
that
that
Decree
in
the
last
of
Leviticus
was
but
ceremoniall
,
for
though
so
much
bee
granted
,
yet
cannot
hee
bee
excused
,
who
in
those
dayes
of
the
gospell
shall
convert
to
a
common
and
prophane
vse
,
either
a
holy
place
or
a
holy
revenue
,
And
that
for
as
much
as
it
is
a
rule
approved
of
by
the
suffrage
of
the
best
Divines
,
that
whatsoever
branch
either
of
the
ceremoniall
or
iudiciall
law
wee
finde
put
in
practice
by
our
Saviour
or
his
Apostles
,
even
that
straight
way
became
morall
and
ties
for
ever
.
The
last
text
is
that
of
Acts
the
5.
where
Ananias
and
Zaphira
his
wife
are
both
stricken
with
sodaine
and
vnexpected
death
,
for
committing
sacriledge
though
in
the
least
degree
,
I
say
least
degree
,
because
they
did
but
with
draw
vnder
hand
part
of
that
mony
which
in
showe
they
had
formerlie
devoted
and
consecrated
to
a
pious
and
religious
vse
,
even
the
rescuing
of
the
Apostles
from
the
arrest
of
beggerie
,
And
so
much
for
the
first
argument
to
proue
,
that
whatsoever
is
once
consecrated
to
any
religious
vse
,
cannot
quite
bee
taken
away
from
that
or
the
like
vse
.
The
second
lies
in
the
deffinition
of
Sacriledge
,
which
is
this
Sacrilegium
est
rei
sacrae
violatio
,
It
is
an
a
busing
and
perverting
of
the
right
vse
of
holy
things
:
so
Aquinas
,
where
by
holie
things
hee
vnderstands
Q.
Act.
any
thing
which
is
set
apart
to
a
holie
vse
,
and
by
abuse
,
hee
meanes
the
imploiment
of
such
things
to
any
civill
common
and
prophane
vse
.
whence
also
that
derivation
.
Sacrilegium
quasi
sacrilaedium
;
so
called
because
it
prophanes
holy
things
,
To
which
let
mee
add
that
full
description
made
of
it
by
that
Protestant
Schooleman
Hieronymus
Zanchius
,
It
is
in
his
first
booke
de
externo
cultu
and
17.
Chapter
,
hee
commits
sacriledge
(
saith
hee
)
who
any
way
gets
into
his
possession
holie
things
such
as
haue
been
consecrated
and
given
to
any
religious
and
holie
vse
whatsoever
,
Neither
find
I
anie
other
diffinition
,
description
,
or
Etimologie
which
in
effect
is
not
the
same
;
It
followes
therefore
of
necessitie
,
that
Hee
is
a
theefe
who
meddles
with
holie
things
,
beeing
no
consecrated
person
;
Now
my
third
and
last
argument
stands
in
the
opinion
of
those
men
,
who
though
enimies
to
the
ius
morale
divinum
,
the
divine
morall
right
of
tithes
,
yet
allow
they
not
any
converting
of
things
consecrated
to
ordinary
and
prophane
vse
.
In
the
first
place
I
shall
produce
him
,
whose
memorie
I
knowe
is
to
all
those
who
are
Canaanites
to
the
Church
,
like
the
composition
of
the
perfume
that
is
made
by
the
art
of
the
Apothecary
,
I
meane
M.
Cartwright
,
who
in
his
Commentary
on
those
words
of
the
Proverbs
the
20.
and
25.
(
It
is
a
snare
to
the
man
who
devoureth
that
which
is
holy
)
will
tell
you
at
large
:
First
how
that
may
be
called
holy
which
either
by
Gods
appointment
,
or
by
mans
voluntary
gift
,
is
addicted
&
devoted
to
holy
vses
:
2ly
,
that
by
holy
vses
is
meant
whatsoever
is
bestowed
towards
the
maintenance
either
of
the
Ministers
of
the
Gospell
,
or
of
Schooles
,
or
Hospitalls
:
3ly
,
that
however
tithes
and
offerings
be
not
now
due
by
vertue
of
Gods
immediate
constitution
,
yet
are
they
due
by
vertue
of
humane
constitutions
,
and
guifts
of
men
,
yea
so
due
,
as
that
hee
makes
himselfe
a
Robber
of
God
,
who
withdrawes
them
from
those
vses
for
which
they
were
given
.
Lastly
hee
'le
there
shew
you
,
that
the
transferring
and
converting
of
consecrated
things
to
a
mans
private
ordinary
vse
,
is
like
that
booke
in
the
10.
of
the
Revelation
,
which
was
sweete
in
the
mouth
but
bitter
in
the
belly
,
for
though
Sacriledge
be
sweete
and
pleasant
in
the
mouth
,
that
is
at
the
beginning
,
yet
will
it
be
bitter
in
the
belly
,
that
is
at
the
latter
end
,
as
also
,
that
it
falls
out
to
such
carnall
men
,
as
it
doth
to
fish
and
birds
,
who
with
one
bitt
of
the
desired
baite
,
loose
their
liues
,
yea
with
Esau
they
forfeite
their
birth-right
heaven
for
a
trifle
,
a
messe
as
it
were
of
pottage
.
In
a
second
place
I
might
send
you
to
one
who
is
likewise
neare
you
both
in
affection
and
place
of
abode
,
but
I
hold
it
needlesse
seeing
he
is
but
the
formers
Eccho
,
turn'd
into
English
.
In
a
third
let
Peter
Marti●s
iudgment
,
which
is
that
notwithstanding
it
was
in
the
power
of
the
supreme
Magistrate
to
desolue
and
breake
vp
the
societies
of
Abbies
and
Monasteries
,
yet
should
he
then
haue
converted
their
houses
and
revenewes
to
some
other
holy
and
religious
vses
,
A
thinge
indeed
,
which
Hen:
the
8.
solemnely
promised
to
doe
,
vpon
which
condition
that
vast
graunt
of
all
religious
houses
was
made
him
,
yea
,
a
Christopherus
Binderus
quoted
by
M.
Selden
,
in
his
Reviewe
of
the
9.
and
10.
Chapters
of
his
history
,
as
also
of
other
parts
of
Germany
,
if
wee
may
beleeue
M.
Brightman
,
either
on
the
2d
of
the
Revelation
,
or
the
11h
h
;
In
a
fift
roome
let
judicious
Calvin
bee
,
who
is
in
the
same
note
,
when
on
the
first
of
Hose
,
and
3d
verse
,
he
stiles
Hen:
the
8h
h
Homo
belluinus
,
a
beastly
man
,
because
as
Iehu
hee
converted
to
his
owne
priuate
prophane
vse
,
those
things
which
formerly
had
bin
consecrated
to
holy
ones
.
In
the
7.
take
in
the
opinion
of
those
Divines
who
wrott
those
Scolia
and
compendious
notes
wee
haue
in
our
English
Bibles
,
which
they
fully
declare
on
severall
texts
,
but
chiefly
in
that
one
the
6.
of
Iosuah
and
the
19.
as
also
that
of
Proverbs
the
20.
and
the
25.
To
those
I
might
adde
great
Abulensis
in
severall
places
of
his
workes
,
together
with
severall
others
,
who
though
no
friends
to
the
ius
divinum
of
tithes
,
because
the
Popes
vassalls
doe
yet
with
one
consent
dogmatize
them
for
robbers
who
in
any
degree
prophane
holy
things
.
But
I
forbeare
,
fearing
the
time
will
outrunne
my
tongue
;
yet
forasmuch
as
I
haue
in
my
Catalogue
of
authority
mentioned
but
one
of
the
Laity
,
to
witt
M.
Selden
,
wherevpon
you
may
peradventure
imagine
there
is
no
more
of
that
feather
and
so
no
summer
of
advantage
thence
to
be
expected
,
let
me
succenturiate
and
add
another
,
yea
and
he
too
a
man
of
the
sword
,
by
name
Sr
Henry
Spelman
who
hath
written
fullie
to
the
same
purpose
in
that
his
most
learned
,
acute
and
zealous
tract
entituled
de
non
temerandis
ecclesiis
,
an
Enchiridion
written
of
purpose
to
perswade
an
Vncle
of
his
to
the
abandoning
of
an
Appropriation
;
And
thus
as
briesly
as
I
could
,
haue
I
made
good
both
the
propositions
I
laid
downe
.
Now
in
the
next
place
let
me
cleare
such
quaeres
as
are
proposed
for
the
better
vailing
and
pulliating
of
the
Laities
detayning
of
consecrated
goods
.
The
one
is
made
by
the
Lay
Appropriator
,
and
that
thus
,
seeing
I
haue
nothing
but
what
at
first
I
bought
and
now
hold
vnder
the
protection
of
an
Act
of
Parliament
,
tell
me
,
may
I
not
with
a
quiet
conscience
possesse
what
is
so
backt
and
warranted
,
To
whome
I
readily
answere
,
No
,
For
wouldest
thou
thinke
thy selfe
free
from
adultery
,
though
an
Act
of
Parliament
should
allow
thee
foure
or
fiue
wiues
at
once
,
or
from
the
breach
of
the
Lords
day
,
though
it
should
licence
thee
to
worke
or
sport
thy selfe
,
as
much
on
that
as
on
any
other
of
the
weeke
,
or
from
theft
,
though
it
should
conniue
at
thy
pilfering
,
as
some
states
of
old
haue
done
,
If
not
then
how
can
a
state
iustly
countenance
thee
in
thy
doing
that
,
by
which
thou
committest
spirituall
adultery
,
causest
the
day
of
sanctified
rest
to
bee
prophaned
,
and
those
who
through
the
preaching
of
the
word
,
might
become
Gods
faithfull
servants
,
still
through
ignorance
to
remaine
Sathans
slaues
;
O
,
let
no
man
hood-winke
himselfe
with
a
conceit
of
the
infallibility
of
a
state
mett
in
a
Parliament
,
as
if
their
decrees
were
Sybillae
folia
meere
oracles
,
especially
when
feare
and
covetuousnesse
are
the
speakers
,
as
they
vsually
were
in
Henry
the
8.
his
Parliaments
:
For
if
generall
councells
haue
erred
,
and
may
againe
in
matters
of
faith
,
doubtlesse
the
state
representatiue
hath
,
and
may
againe
in
matters
of
fact
,
And
to
put
this
out
of
all
doubt
,
let
me
giue
you
a
list
of
what
fowle
errors
I
haue
obserued
to
haue
bin
committed
by
the
publique
meetings
of
this
kingdome
,
and
that
since
the
daies
of
William
the
Conqueror
,
wherein
Religion
hath
most
flourished
.
First
I
finde
that
William
Rufus
was
admitted
to
the
Imperiall
Crowne
of
this
Land
,
though
Robert
his
elder
Brother
was
living
,
and
claymed
his
right
.
Secondly
I
finde
,
that
Rufus
being
dead
,
the
septer
was
put
into
the
hand
of
Henry
the
youngest
Sonne
of
the
Conqueror
,
though
Robert
the
eldest
was
not
yet
departed
this
life
,
thereby
adding
one
wrong
to
another
,
a
new
to
an
old
;
Thirdly
I
finde
that
when
Henry
deceased
,
the
state
receiued
Stephen
,
and
put
by
the
Sonne
of
Henry
the
right
heire
.
Fourthly
,
it
appeares
there
was
a
joynt
consent
of
both
houses
for
the
deposing
of
Richard
the
second
,
their
true
Soveraigne
,
and
for
the
choosing
into
his
roome
Henry
Duke
of
Lancaster
.
Fiftly
wee
reade
how
Richard
Duke
of
Lancaster
,
was
Crowned
supreame
of
this
Land
,
with
the
free
consent
and
applause
of
both
houses
,
though
he
were
a
Murtherer
of
his
Nepheues
,
and
so
a
plaine
vsurper
,
yea
the
Parliament
did
entaile
the
Crowne
on
the
sonne
of
that
Murtherer
,
though
the
two
Daughters
of
Edward
the
fourth
were
living
.
Sixtly
it
is
manifest
,
that
Henry
the
eights
divorce
from
Queene
Katherine
was
allowed
and
ratified
by
Parliament
as
being
an
incestuous
marriage
;
and
yet
afterwards
wee
see
the
daughter
of
that
Queene
Katherine
preferred
to
the
royall
throne
before
blessed
Elizabeth
,
the
daughter
of
his
lawfull
wife
.
Lastly
as
a
Parliament
vnder
Edward
the
sixt
banished
Popery
,
so
a
Parliament
within
6
yeares
after
,
vnder
Q.
Mary
,
brought
it
in
againe
with
triumph
.
To
which
I
might
annex
many
the
like
,
if
these
were
not
abundantly
sufficient
to
make
good
my
assertion
,
that
Parliamentary
decrees
are
many
times
lame
and
defectiue
.
O
let
then
no
lay
person
hereafter
fly
to
that
vaine
fig-leafe
excuse
,
the
statute
of
the
31.
of
Hen.
8.
whereby
Abby
lands
and
all
tithes
belonging
vnto
them
Papist
,
Protestant
or
Nonconformitant
,
who
de
industria
held
it
in
the
power
of
a
state
to
alienate
and
convert
that
to
a
temporall
vse
,
which
was
before
devoted
and
made
over
to
a
religious
!
Nay
more
I
never
yet
heard
of
a
iuditious
layman
who
vpon
mature
consideration
of
the
point
,
thought
otherwise
,
Sure
I
am
,
Sir
Thomas
Smith
,
who
wrote
the
Common
wealth
of
England
,
sayes
,
a
Parliament
hath
onlie
power
to
change
the
right
and
possession
of
private
men
;
Vpon
the
hearing
of
which
,
if
any
Appropriator
shall
say
vnto
mee
,
togeather
with
other
Pastors
,
as
those
Iewes
did
to
S.
Peter
and
the
rest
of
the
Aposttles
,
when
reprooued
for
their
sinnes
,
men
and
bretheren
what
shall
I
and
others
who
are
in
the
same
case
doe
?
I
but
what
if
the
eares
of
both
houses
bee
shut
vp
against
our
iterated
importunate
petitions
,
what
shall
wee
then
doe
?
Truly
,
rather
then
to
keepe
Gods
curse
still
with
you
.
I
would
advise
you
to
doe
by
your
grants
and
patents
,
as
Iudas
did
by
the
thirtie
peices
of
silver
hee
received
of
the
chiefe
Priests
and
elders
for
betraying
of
Christ
,
even
to
cast
them
downe
in
these
Churches
and
Oratories
from
whence
they
were
first
taken
;
Nor
want
I
a
patterne
for
this
my
counsell
.
In
the
second
of
Cronicles
and
the
25.
you
may
read
,
that
when
Amaziah
king
of
Iudah
had
hired
a
hundred
thousand
men
of
Israel
to
increase
his
Armie
,
there
came
a
man
of
God
vnto
him
saying
,
O
King
let
not
the
Armie
of
Israel
goe
with
thee
,
for
the
Lord
is
not
with
Israel
,
as
having
beene
vniustly
rent
from
the
house
of
Dauid
,
So
say
I
from
the
Lord
,
vnto
all
that
haue
purchased
tithes
for
the
increase
of
their
estates
,
O
Brethren
let
not
these
tithes
abide
with
you
,
for
the
Lord
is
not
with
them
,
because
misplac'd
,
because
rent
from
the
true
Proprietaries
the
Lords
Priests
,
and
when
the
king
said
vnto
the
Prorhet
vpon
the
hearing
of
this
message
,
what
shall
I
doe
for
the
hundred
talents
I
haue
giuen
to
the
Army
of
Israell
?
the
Prophet
replyed
,
the
Lord
is
able
to
giue
thee
much
more
then
this
.
So
if
any
Impropriator
shall
say
vnto
mee
in
his
owne
and
his
felowes
behalfe
,
But
what
I
pray
shall
wee
doe
for
the
money
wee
haue
payd
for
our
patents
?
My
Answere
must
bee
as
the
Prophets
was
Let
not
the
losse
of
your
money
bee
a
remora
a
hold-back
vnto
you
For
the
Lord
is
able
to
giue
you
much
more
then
those
summes
.
And
thus
much
in
answer
vnto
the
first
Quaere
made
in
defence
of
those
laymen
who
possesse
sacred
tithes
such
as
were
at
first
consecrated
to
Gods
glory
in
the
reward
of
the
Churches
Pastors
.
A
second
now
followes
,
&
it
is
fram'd
by
those
who
are
fellonious
vniust
detainers
of
tithes
by
customes
;
What
(
say
they
)
doe
you
stampe
the
letter
R.
on
our
fore-heads
aswell
as
on
the
Impropriators
?
Doe
you
make
vs
theeues
and
robbers
too
?
Yes
verily
,
you
likewise
fall
within
the
verge
of
the
same
censure
,
As
for
your
allegation
,
that
you
pay
somethinge
in
lieu
of
your
tithes
,
two
pence
peradventure
for
two
shilling
,
it
is
no
better
an
excuse
then
his
might
bee
,
who
having
stolne
a
Goose
,
should
say
,
I
brought
backe
the
wings
and
feathers
,
or
his
,
who
after
hee
hath
conveyed
away
the
body
of
a
fatt
Wether
,
should
plead
,
O
but
I
left
the
skinne
behind
for
the
right
owner
;
Nay
it
would
be
a
worse
excuse
then
that
of
Dionisius
of
Syracusa
,
when
he
tooke
from
the
statue
of
Iupiter
Olympus
a
Cloake
of
gold
,
and
left
one
of
Cloath
,
saying
that
of
gold
was
too
heauy
for
sommer
,
and
cold
for
winter
;
it
is
an
axiome
,
Gradus
non
variant
species
,
though
one
theft
be
greater
then
another
,
yet
the
least
is
still
theft
.
I
must
confesse
if
two
things
were
once
well
proved
,
neither
of
which
is
possible
to
be
done
,
no
not
by
the
helpe
of
those
cunning
Tutors
of
Sacriledge
,
the
Divells
of
Hell
,
then
Custom-pleaders
and
Enioyers
,
might
goe
free
from
the
guilt
of
Church-robbery
,
the
one
,
that
tithes
are
not
due
to
the
Priest-hood
of
the
Gospell
iure
diuino
morali
,
the
other
that
Patrons
who
at
first
endowed
the
Churches
with
tithes
,
appointed
lesse
to
be
payed
then
the
tenth
of
all
increase
;
As
for
the
last
,
if
you
consult
our
supposed
adversary
,
M.
Selden
in
the
8.
Chapter
of
his
History
,
you
shall
finde
there
a
congeries
,
and
heape
of
Donations
and
Graunts
of
all
tithes
in
kinde
in
this
kingdome
,
as
also
edicts
of
state
for
due
performance
,
according
to
those
consecrations
and
Graunts
;
And
yet
least
you
might
imagine
I
goe
too
much
alone
in
this
path
,
let
me
here
acquaint
you
with
what
the
whole
current
of
Casuists
&
Canonists
say
concerning
this
poynt
of
customes
;
In
briese
when
the
question
is
made
whether
custome
may
iustly
carry
with
it
the
force
and
strength
of
a
law
;
I
find
they
distinguish
of
Customes
,
and
tell
the
Readers
there
is
one
which
is
vicious
and
naught
,
as
beeing
contrary
to
reason
,
which
though
vnconsionable
men
will
pleade
,
yet
doth
it
not
excuse
,
much
lesse
obteyne
the
force
of
a
law
which
is
according
to
that
no
lesse
true
then
common
saying
,
multitudo
errantium
nonfacit
patrocinium
,
the
multitude
of
those
who
erre
is
no
patronage
of
the
error
nisi
consuetudo
ratione
munita
sit
,
non
est
consuetudo
,
sed
corruptela
vnlesse
Custome
bee
backt
by
reason
it
is
not
custome
,
but
a
crept
in
abuse
or
corruption
;
Agreeable
to
which
,
is
likewise
that
of
S.
Cyprian
,
they
doe
in
vaine
cry
Custome
Custome
who
are
ouercome
&
conuinced
by
reason
,
otherwise
saith
hee
Custome
would
bee
greater
then
truth
.
Another
Custome
there
is
(
say
they
)
which
is
laudable
and
no
way
repugnant
to
the
rectitude
of
Reason
,
and
such
an
on
they
allow
to
bee
of
as
much
force
and
vertue
as
a
law
,
if
not
repeald
by
the
supreme
Magistrate
,
yea
to
differ
from
a
law
only
in
modo
in
the
manner
of
its
being
A
law
being
deliuered
by
writing
,
but
Custome
only
by
vse
,
And
in
this
sense
is
that
of
Iulianus
the
Civlian
to
bee
taken
,
inueterata
consuetudo
pro
lege
non
immerito
custoditur
,
Now
to
apply
this
distinction
to
the
businesse
in
hand
,
tell
mee
,
can
any
one
of
you
who
heares
mee
this
day
,
say
,
without
giuing
the
lye
to
his
Conscience
,
that
a
Custome
of
paying
a
peny
for
a
shilling
falls
vnder
the
head
of
a
good
and
laudable
on
?
you
heard
even
now
,
that
custome
is
only
good
,
which
is
reasonable
;
Answere
mee
then
,
doth
it
stand
with
reason
,
any
man
should
enforce
his
brother
,
nay
more
his
father
)
for
so
each
Pastor
is
to
his
flocck
)
to
take
either
nothing
,
or
but
a
peny
in
lieu
of
that
which
is
well
worth
a
shilling
?
Is
this
(
I
pray
)
a
reasonable
&
an
honest
satisfaction
?
Nor
can
any
man
without
putting
on
the
vizard
of
impudencie
,
produce
here
the
Statute
either
of
the
27.
or
the
32.
of
Hcn.
the
8.
or
the
2.
of
Edward
the
6.
For
albeit
those
at
the
first
blush
may
seeme
to
ratify
and
make
good
all
customes
in
payment
of
tithes
,
yet
for
certeyne
they
say
no
more
then
what
I
haue
already
told
you
from
an
vnanimous
consent
of
Classique
Authors
.
Namely
that
no
other
Customes
are
to
bee
allowed
in
discharge
of
tithes
,
then
what
are
laudable
and
lawfull
,
which
Epithites
you
shal
bee
sure
to
meete
withall
,
in
those
Statutes
,
whereby
it
euidently
appeares
,
they
approue
not
of
all
those
Customes
,
which
in
case
of
tithes
the
desperate
corruption
of
this
Mammon-seruing
age
,
calles
and
cryes
for
,
Blessed
then
is
the
Councell
of
Isiodor
(
hee
was
a
father
of
the
Church
in
his
time
)
consuetudo
authoritati
cedat
,
prauum
vsum
lex
et
ratio
vincat
.
Let
custome
(
saith
hee
)
giue
place
to
authority
,
and
let
law
and
reason
conquer
a
bad
vse
,
where
by
law
hee
meanes
(
saith
Aquinas
)
that
of
nature
,
that
which
preacheth
to
euery
sonne
of
Adam
,
doe
as
thou
wouldest
bee
done
by
;
That
which
in
substance
is
all
on
with
the
Decalogue
,
that
lastly
the
transgression
whereof
God
complaynes
of
in
the
verse
before
the
text
,
and
that
with
a
kind
of
admiration
.
Will
a
man
rob
his
God
?
this
being
a
fact
almost
incredible
because
it
slatly
goes
against
the
very
light
of
nature
.
And
so
much
in
answere
to
the
Second
Quaere
.
A
third
apologizing
on
is
this
;
What
is
it
not
a
sufficient
reason
for
a
state
to
alienate
tithes
and
offerings
because
consecrated
vnder
superstition
and
Idolatry
?
Surely
no
,
nor
will
the
Appropriator
,
(
I
knowe
)
vpon
due
balanceing
of
the
businesse
bee
of
another
opinion
;
For
if
the
donations
of
tithes
,
may
de
iure
of
right
bee
disannulled
by
a
State
,
because
made
vnder
Superstition
,
then
why
may
not
the
same
power
by
the
same
right
now
make
void
all
their
grants
and
patents
of
Tithes
and
other
Church
reuenewes
,
because
conueyed
vnto
them
when
superstition
no
lesse
ruled
&
raigned
,
yea
to
lay
such
a
foundation
for
Hen:
the
8.
his
confiscation
of
Tithes
,
glebes
and
the
like
sacred
Incomes
,
were
to
bring
into
question
at
this
day
the
right
of
most
mens
possessions
,
and
so
by
consequent
turne
the
Common
wealth
into
a
wofull
Chaos
of
confusion
:
And
yet
least
this
pretext
against
Tithes
should
for
all
this
,
receiue
a
glad
welcome
amongest
many
,
let
mee
further
giue
you
to
vnderstand
,
that
to
suppose
tithes
as
consecrated
vnder
Romish
superstition
in
this
Kingdome
,
is
to
build
an
Eutopia
,
to
lay
a
foundation
in
ipso
vacuo
;
For
tithes
were
generally
dedicated
to
the
worship
of
God
when
first
the
glorious
vncorrupted
light
of
the
Gospell
did
shine
amongst
vs
,
before
ever
true
popery
was
in
rerum
natura
,
before
those
times
came
,
which
lost
the
primitiue
faith
of
Rome
.
Mr
Selden
may
serue
as
a
spectacle
to
help
the
dimme
ignorance
of
most
men
in
this
point
,
Nor
is
yet
the
Impropriator
quiet
,
hee
hath
on
obiection
more
,
by
which
hee
hopes
to
set
the
broad
seale
of
the
worlds
wide
applause
,
to
that
of
their
patents
from
Hen.
the
8.
It
is
thus
proposed
.
But
may
not
those
things
bee
iustly
confiscated
which
were
giuen
as
supporting
pillers
to
superstition
,
might
not
those
tithes
bee
ad
placitum
Senatus
at
the
disposition
of
a
Parliament
,
which
were
found
to
haue
been
imployed
to
superstition
,
euen
to
the
maintenance
of
Masses
for
the
quick
and
dead
?
I
say
confidently
No
,
And
that
for
two
reasons
chiefely
;
The
one
is
drawne
from
that
precept
which
God
gaue
concerning
the
Censers
of
those
250.
Rebells
in
the
16.
of
Numbers
,
which
was
,
they
should
bee
beaten
into
Plates
for
the
Alter
,
though
they
had
lately
been
abusd
to
his
dishonor
.
If
then
the
all-wise
God
thought
it
fit
that
those
Censers
should
bee
imployed
to
a
holy
vse
which
now
had
been
deuoted
to
rebellion
,
shall
our
ignorance
bee
so
proud
as
to
inuent
a
newe
plat
forme
of
disposing
abused
tithes
?
shall
wee
deeme
it
fit
to
alienate
them
for
ever
from
all
holy
and
pious
vses
?
Doubtlesse
a
stander
by
,
on
not
engaged
in
the
quarrell
will
call
this
by
no
better
name
then
a
mishapen
brat
,
framed
partly
of
coue
.
tousnesse
,
and
partly
fond
selfe
conceite
;
The
other
lyes
in
that
reason
which
transcendently
iudicious
Austine
gaue
in
this
very
point
,
It
is
in
his
15.
Epistle
to
Publicula
,
where
speaking
of
the
euersion
of
Idolls
,
and
their
Groues
and
Temples
,
iudged
they
were
not
to
bee
conuerted
to
priuate
vses
,
but
to
publique
,
and
that
(
saith
hee
)
least
it
should
seeme
to
haue
been
done
rather
by
auarice
then
deuotion
;
Nor
doth
that
Imperiall
decree
any
way
make
good
a
Kingdomes
transposing
of
holy
places
and
Reuenues
,
The
words
of
it
bee
these
.
Omnia
loca
&c.
Wee
command
that
all
places
de
Paga●
&
sacrifi
tit.
14.
which
the
error
of
the
Antients
assigned
to
Sacrifices
to
bee
appropriated
to
our
estate
,
which
assertion
of
mine
wil
easily
be
receiued
for
a
truth
by
al
those
who
will
be
pleased
to
consider
what
places
the
Emperors
willed
to
bee
appropriated
,
Namly
such
only
as
were
assigned
to
the
Idolatrous
sacrifices
of
Heathens
and
Pagans
.
Now
who
is
there
so
bat-sighted
,
as
not
to
discerne
what
difference
there
is
betweene
houses
and
lands
dedicated
to
Pagan
superstition
,
and
tithes
which
were
at
first
deuoted
as
a
salary
of
the
spirituall
Pastors
paines
,
and
afterwards
only
through
the
boundlesse
authority
of
the
Pope
to
superstition
.
And
what
more
euident
demonstration
can
there
bee
,
that
those
very
Emperors
Honorius
and
Theodosius
,
put
a
great
Chasme
of
difference
betweene
things
dedicated
vnto
paganisme
,
&
those
which
had
beene
amisse
consecrated
vnro
Christianisme
,
then
that
they
are
so
farre
from
confiscating
both
kinds
,
as
to
decree
the
conuerting
of
the
on
to
holy
vses
though
not
the
other
.
In
the
Code
of
Theodotius
it
is
thus
enacted
.
Let
Contra
Donatistas
.
those
possessions
where
direfull
superstition
hath
hitherto
raigned
bee
annexed
to
the
venerable
Catholique
Church
,
and
in
the
same
place
wee
find
a
Decree
of
those
Emperors
against
the
Montanists
in
these
words
If
there
bee
any
of
their
edifices
standing
which
are
rather
to
bee
termed
the
dennes
of
wild
beasts
then
Churches
let
them
with
their
reuenues
bee
appropriated
to
the
sacred
Churches
of
the
orthodox
faith
:
And
for
ampler
proofe
that
godly
Emperors
when
they
expelld
the
hereticall
party
did
not
spoile
their
Churches
of
theire
possessions
,
but
restored
them
to
the
true
Professors
,
I
call
S.
Austine
to
witnesse
in
his
50.
Epistle
to
Bonifacius
a
Souldiour
;
his
words
bee
these
;
Quicquid
ergo
nomine
ecclesiarum
partis
donati
posside
batur
,
Christiani
Imperatores
legibus
religiosis
cum
ipsis
Fcclesiis
,
ad
Catholicam
transire
iusserunt
.
And
who
needs
spectacles
to
see
how
it
was
only
filthy
auarice
which
made
this
state
to
doe
otherwise
at
that
great
day
of
dissolution
of
religious
houses
?
For
if
it
had
been
sanctified
zeale
,
why
did
they
not
at
the
same
time
pull
downe
an
dispose
of
the
very
stones
and
timber
of
their
Churches
,
whenas
they
had
been
as
fully
dedicated
and
more
abused
to
superstition
then
ever
the
tithes
which
belonged
vnto
them
?
But
in
promtu
ratio
,
the
reason
is
playne
,
because
then
their
purses
must
haue
prouided
new
ones
without
a
dispensation
from
Amsterdam
freely
to
vse
their
Barnes
or
other
roomes
in
their
priuat
houses
instead
of
temples
,
To
summe
vp
then
my
answere
to
this
quaere
,
Wee
ought
not
so
much
to
loocke
to
the
prophanition
of
tithes
as
to
their
first
donation
,
which
was
to
a
pious
end
,
euen
to
the
reward
of
the
sacred
ministery
of
the
Church
.
So
that
when
the
superstitious
&
idolatrous
vse
was
abolished
,
they
ought
to
haue
been
returnd
to
their
primitiue
and
lawfull
vse
.
A
leading
paterne
to
which
discreete
Act
,
wee
haue
in
the
practice
of
the
Iewes
,
First
towards
the
Arke
,
which
though
it
had
beene
taken
and
abused
by
the
Philistins
did
not
,
after
it
was
sent
home
,
imagine
the
former
consecration
to
bee
expired
and
lost
,
but
honored
and
reuerenced
it
as
much
as
euer
they
did
before
;
And
secondly
towards
the
vessells
and
ornaments
of
the
Temple
,
which
though
they
had
bin
carried
by
Nebuchadnezzar
to
Babilon
and
there
abused
by
being
put
into
the
Temple
of
his
Gods
,
yet
were
they
afterwards
admitted
to
the
same
holy
vse
as
they
were
before
in
the
seruice
of
their
true
God
;
Nor
as
yet
haue
I
done
with
this
Accusation
of
God
,
the
pronoune
(
me
)
yee
haue
robbed
mee
,
offers
on
note
more
worthy
your
attentiue
obseruation
,
and
that
's
this
,
God
reckons
of
all
as
of
theeues
and
Robbers
of
himselfe
,
who
any
way
rob
and
spoile
his
Priests
,
the
word
Priest
I
rather
vse
then
any
other
,
both
because
it
is
a
name
which
properly
belongs
to
none
but
those
who
serue
at
Gods
Alter
,
when
as
that
of
Minister
without
some
addition
is
common
to
vs
with
Coblers
,
Tinkers
,
or
men
of
any
other
inferiour
office
,
As
also
,
because
it
is
that
name
whose
very
sound
works
as
strange
an
effect
on
the
Sacrilegist
his
guilty
conscience
,
as
that
which
stories
tell
vs
the
sound
of
a
drumme
couered
with
a
woulfes
skinne
doth
on
silly
sheepe
,
euen
the
distemper
of
feare
and
horror
.
The
note
cannot
bee
though
lesse
then
legitinate
as
long
as
the
(
mee
)
stands
in
the
Text.
Neither
wants
there
pressing
and
vrgent
reason
to
beleeue
that
the
Lord
is
so
tender
of
the
wronges
which
are
done
to
vs
the
Pastors
of
soules
,
First
wee
are
his
Ambassadours
,
and
therefore
hee
takes
whatsoeuer
positiue
disgraces
,
or
but
priuatiue
neglects
are
showne
vnto
vs
,
to
reflect
and
redound
directly
on
his
sacred
Magiestie
.
Secondly
seeing
tithes
&
offerings
are
all
the
wages
hee
hath
allotted
vs
for
the
paines
wee
take
in
his
vineyard
,
how
can
hee
account
it
lesse
then
an
affront
to
him selfe
,
when
we
are
robed
of
those
his
pensions
.
Thirdly
seing
hee
by
the
cleare
perspectiue
of
his
omniscient
wisedome
lookes
into
mens
hearts
,
and
there
finds
the
chiefe
cause
of
their
hard
measure
to
vs
to
arrise
from
our
faithfull
execution
of
his
roiall
Commissions
,
how
can
so
iust
a
Iudge
but
take
those
iniuries
to
heart
?
Many
parralells
to
this
zeale
of
Gods
,
wee
meete
withall
in
the
Scriptures
,
witnes
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
why
persecutest
thou
mee
?
Acts
the
9.
where
our
Sauiour
accounts
himselfe
as
persecuted
,
though
in
Heauen
,
when
his
Church
is
so
on
earth
.
Againe
witnesse
that
his
bill
of
inditement
against
the
wicked
at
the
last
day
Mathew
the
25.
I
was
hungry
,
and
yee
gaue
mee
not
to
eate
,
I
was
thirsty
and
yee
gaue
mee
not
to
drinke
,
To
which
when
the
wicked
shall
tremblingly
reply
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
when
Lord
did
wee
see
thee
so
?
hee
shall
plainly
tell
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
In
as
much
as
yee
haue
not
done
it
to
my
poore
members
,
yee
haue
not
done
it
vnto
mee
.
Witnesse
lastly
that
of
Iudges
the
5.
Where
the
Angell
of
the
Lord
commands
the
Citty
of
Merosh
to
bee
cursed
bitterly
,
and
that
because
they
came
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Iehovah
,
to
the
help
of
the
Lord
where
the
Lord
takes
their
flinty
hard
heartednesse
towards
their
brethren
as
showne
to
himselfe
,
Tell
mee
then
,
O
thou
who
makest
thy selfe
an
embleme
of
wretchednesse
by
defrauding
any
Pastor
through
Customes
or
otherwise
,
Are
not
thy
thoughts
troubled
?
Are
not
the
ioynts
of
thy
loynes
loosened
?
And
doe
not
thy
knees
smite
on
against
another
at
the
hearing
of
this
.
The
Prophet
Daniell
sets
before
vs
Baltaser
in
that
wofull
plight
inflicted
as
a
due
reward
of
his
prophaning
the
consecrated
vessells
of
the
temple
,
how
then
canst
thou
bee
free
from
an
earthquake
of
feare
and
dread
,
who
daily
deuourest
that
which
is
holy
,
who
daily
conuerts
that
to
thine
owne
vse
,
which
thy
blessed
forefathers
frely
deuoted
to
God
in
the
perpetuall
mayntenance
of
his
seruice
?
And
so
I
hasten
to
my
last
generall
circumstance
,
which
is
the
vniuersality
of
the
sinne
,
Gens
tota
,
euen
the
whole
Nation
,
That
is
saith
Ribera
,
your
Princes
and
rich
men
are
Robbers
,
of
mee
aswell
as
your
poore
&
priuate
on
s
,
yea
it
is
as
much
as
if
he
had
said
in
more
words
thus
,
It
is
true
O
yee
men
of
Iudah
the
Lord
blames
you
by
me
for
many
sins
,
for
adultery
sorcery
,
false
swearing
,
&
diuers
others
yet
not
so
,
as
if
all
these
were
committed
by
you
all
,
but
for
the
sin
of
sacriledge
he
condemns
you
all
,
being
generally
the
Act
of
you
all
;
So
Vatablas
,
whence
I
may
well
inferre
this
conclusion
.
It
is
possible
that
a
whole
Nation
may
at
once
make
a
defection
from
God
by
some
one
transgression
,
that
that
sin
which
heretofore
hath
bin
but
personall
or
at
most
but
common
to
fewe
,
may
at
length
become
Nationall
,
Experience
prompts
vnto
vs
that
the
sonne
which
now
is
ecclepsed
but
in
part
,
may
at
another
time
be
wholy
,
That
a
sound
member
of
the
true
Church
of
God
may
ere
long
become
a
synagogue
of
Sathan
;
May
not
Conspiracy
and
treason
at
length
possesse
the
brests
of
those
who
are
now
most
faithfull
and
loyall
subiects
?
May
it
not
befall
a
Kingdome
in
respect
of
spirituall
fruitfullnesse
,
as
it
did
Sodom
and
Gomorrah
in
respect
of
earthly
?
For
as
that
tract
of
ground
became
from
on
of
the
worlds
paradises
,
the
Center
as
it
were
of
desolate
barrennesse
,
so
may
not
a
Kingdome
which
now
is
another
Alcinous
garden
full
of
herbs
of
grace
,
and
fruits
of
pleasure
,
become
a
wildernesse
of
nothing
but
stincking
weeds
,
and
hurtfull
briars
and
brambles
?
If
the
old
world
did
wholly
fall
from
God
,
may
not
one
little
territory
of
the
new
?
And
if
the
whole
Christian
vniuerse
did
once
lye
groueling
vnder
the
cursed
apostasy
of
Arianisme
,
&
thereby
did
seeme
(
as
Reuerend
Hooker
speakes
)
to
haue
giuen
vp
the
very
ghost
of
true
beleefe
,
then
why
may
not
one
part
of
it
lye
bedridden
(
as
it
were
)
with
the
Cramp
of
Sacriledge
?
Surely
the
defection
of
one
Kingdome
in
point
of
fact
,
is
farre
more
easy
then
a
Christian
worlds
in
point
of
tenent
and
beleefe
.
But
here
some
one
may
demand
of
mee
was
there
none
in
the
populous
tribe
of
Iudah
who
made
a
conscience
of
following
the
very
dictate
of
nature
in
paying
God
tithes
and
offerings
in
his
Priests
?
Did
each
wilfully
put
out
that
light
of
Knoledge
the
seeds
whereof
they
brought
into
the
world
with
them
?
Surely
no
,
Charity
teaches
mee
to
enterpret
this
Gens
tota
the
whole
Nation
by
that
distinction
of
the
Scholes
,
made
by
reason
of
the
word
omnes
all
.
This
all
(
say
they
)
is
put
sometimes
to
signify
singula
generum
.
each
of
euery
Kind
:
and
sometimes
genera
tantum
singulorum
only
the
seuerall
Kinds
and
species
,
and
so
,
though
this
gens
tota
make
some
of
euery
Kind
and
state
of
Iudah
guilty
,
yet
doth
it
not
each
in
euery
kinde
.
Such
phrases
are
but
hyperboles
,
involuing
the
most
and
not
all
;
It
is
sufficient
the
denomination
is
after
the
greater
part
,
Hee
that
makes
Italy
the
Nursery
of
villaines
,
drunkennesse
the
badge
of
a
Dutchman
,
and
pride
the
shadowe
of
a
Spaniard
,
sayes
not
each
in
these
places
is
so
qualified
,
at
the
most
,
his
words
can
bee
screwed
no
higher
then
that
the
greater
part
is
so
.
Or
yet
if
you
will
you
may
take
this
gens
tota
to
bee
meant
as
it
sounds
,
euen
to
includ
each
particular
in
Iudah
,
and
to
inferre
that
the
leauen
of
Sacriledge
was
found
vnder
euery
ones
roofe
,
and
that
thus
,
The
most
of
them
might
bee
delinquents
in
Act
,
the
remainder
in
desire
and
wish
,
the
most
by
the
theft
of
the
hand
and
heart
,
the
rest
by
the
theft
of
the
heart
only
.
you
well
know
all
the
Commandements
are
as
well
broken
by
secret
wishes
and
purposes
,
as
by
visible
and
open
Acts
,
feare
of
incurring
some
temporall
punishment
might
hold
back
some
from
doing
of
that
which
conscience
could
not
;
yea
the
hope
of
some
aduantage
which
might
arrise
,
might
make
those
iust
in
payment
of
their
tithes
,
who
otherwise
would
haue
had
as
deep
a
hand
in
robbery
as
the
worst
,
God
the
maker
,
and
therfore
searcher
of
the
heart
condemnes
or
iustifies
by
the
workes
of
the
heart
,
Abishai
is
ioyned
with
his
brother
in
killing
of
Abner
though
wee
find
Ioab
only
stroke
him
,
and
that
because
his
heart
stroke
him
aswell
as
Ioabs
hand
;
Cain
(
saith
Philo
Iudaeus
)
was
not
only
cursed
afrer
hee
had
murdered
his
brother
but
before
,
euen
as
soone
as
euer
hee
had
hatched
such
a
thought
he
giues
the
reason
voluntate
profacto
aestimata
his
will
and
purpose
being
taken
for
the
deede
,
It
was
a
grosse
error
of
Iosephus
the
Iewe
,
when
hee
reprehended
Polibius
the
heathen
,
for
saying
Antiocus
died
miserably
because
hee
had
resolu'd
with
himselfe
to
haue
spoiled
the
temple
of
Diana
;
Excellent
to
this
purpose
is
that
of
Austine
,
nemo
inuitus
benefacit
,
etiamsi
bonum
est
quod
facit
.
No
man
who
is
vnwilling
doth
good
though
the
thing
bee
good
which
hee
doth
;
To
which
let
mee
add
that
of
Seneca
to
Serenus
,
Potest
aliquis
nocens
fieri
,
quamuis
non
nocuerit
,
A
man
may
bee
a
nocent
when
hee
hurts
not
;
hee
proues
it
by
instances
,
A
man
saith
hee
though
hee
lyes
with
his
owne
wife
commits
adultery
,
if
hee
take
her
to
bee
another
,
and
hee
is
guilty
of
murther
who
runnes
a
sword
against
his
brest
,
who
by
chance
hath
a
coate
of
Male
on
,
so
doubtles
may
they
bee
well
stiled
Robbers
,
who
in
heart
contriue
and
plot
how
to
embeazell
those
tithes
and
offerings
which
yet
peraduenture
they
still
misse
of
compassing
And
thus
haue
I
Ionas-like
passed
through
the
streets
and
quarters
of
the
text
,
and
yet
haue
I
not
finished
my
intended
taske
;
I
should
now
parralell
this
our
Iudah
of
England
with
that
of
the
Iewes
,
and
shew
you
that
as
wee
haue
been
made
like
to
them
in
enioying
showers
of
fauours
beyond
other
Nations
,
so
haue
wee
already
with
them
,
and
shall
hereafter
farre
more
bee
cursed
,
if
wee
like
them
continue
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
greedy
deuourers
&
cunning
Substractors
of
spirituall
goods
;
Say
I
but
like
them
,
yea
farr
more
then
euer
they
,
and
that
in
that
gens
tota
diminisheth
our
tithes
by
vnlawfull
(
because
vnconscionable
)
customes
,
a
thing
neuer
dreamd
of
amongst
the
Iewes
,
much
lesse
made
good
by
seting
false
and
counterfeit
glosses
on
the
lawes
iust
intents
,
But
I
perceiue
your
patience
is
so
farre
spent
,
that
the
worke
of
my
tongue
must
proue
a
lame
Giles
by
falling
short
of
the
intention
of
my
heart
,
only
let
mee
add
one
word
of
exhortation
,
and
so
an
end
.
I
beseech
all
you
beloued
who
haue
heard
mee
this
day
,
and
that
in
the
name
of
Iesus
Christ
that
you
deale
not
by
what
you
haue
heard
as
you
vse
to
do
by
your
old
apparrell
when
worne
to
ragges
,
that
is
not
to
lay
it
aside
with
a
purpose
neuer
more
to
think
of
it
,
but
meditate
and
ponder
on
it
with
resolution
of
preferring
heauens
euerlasting
ioyes
before
this
worlds
vanishing
trifles
,
And
thou
O
Omnipotent
Lord
who
gauest
such
power
and
efficacy
to
one
Sermon
of
St
Peters
,
as
thereby
to
add
about
three
thousand
soules
to
the
visible
number
of
the
faithfull
,
add
(
I
most
humbly
beseech
thee
)
by
my
this
dayes
ministery
,
at
least
one
soule
to
thy
inuisible
flock
,
and
that
for
thy
sonne
Iesus
Christ
his
sake
&c.
FINIS
.