THE
ORDER
OF
Equalitie
.
CHAP.
1.
Of
the
Signification
and
sundrie
Acceptions
of
the
word
Equalitie
.
EQVALL
is
not
vnfitly
deriued
of
aequus
right
or
iust
,
to
signifie
that
there
can
be
no
equitie
without
equalitie
,
in
this
sense
it
is
taken
in
the
scripture
,
doe
that
which
is
iust
and
equall
Collos.
4.
1.
which
wordes
are
but
voces
conuertibiles
:
for
the
copulatiue
(
and
)
doth
shew
that
they
accord
in
sense
though
they
differ
in
sound
,
and
that
like
relatiues
one
cannot
be
well
without
an
other
.
To
be
equall
,
doth
import
asmuch
as
to
be
euen
,
it
is
so
accepted
in
Gen.
44.
18.
where
Iudah
perceiuing
the
dignitie
&
deportment
of
his
brother
Ioseph
,
said
by
way
of
insinuation
to
him
,
thou
art
euen
as
Pharaoh
,
intending
thereby
that
he
was
equall
in
authoritie
to
him
,
as
it
is
well
quoted
in
the
marginall
note
thereupon
.
It
is
common
amongst
the
Latines
as
they
terme
it
euphoniae
gratia
for
the
better
sound
to
contract
two
wordes
into
one
,
as
for
equall
qualitie
,
to
saie
aequalitas
,
and
for
equall
abilitie
to
saie
aequabilitas
,
which
wordes
although
they
be
confounded
in
our
common
speech
and
are
taken
promiscuè
one
for
an
other
,
yet
they
somewhat
dissent
in
signification
.
Equalitie
is
so
called
of
aequali
qualitate
of
equall
qualitie
;
because
it
hath
speciall
reference
to
qualities
and
conditions
,
and
therefore
the
word
is
taken
sometime
for
vnitie
,
sometime
for
paritie
or
likenes
.
Equalitie
is
taken
for
vnitie
,
when
many
are
of
one
mutuall
consent
,
they
are
said
to
be
Monanthropos
,
one
man
,
as
it
was
said
of
the
Israelites
in
Iudg.
20.
10.
they
were
knit
together
as
one
man
,
&
so
in
affections
,
when
many
are
of
mutuall
mindes
they
are
said
to
be
vnaenimi
,
knit
together
in
one
minde
as
the
Apostle
phraiseth
it
.
1.
Cor.
1.
10.
according
to
that
which
is
said
of
the
beleeuing
companie
in
the
Acts.
4.
32.
they
were
of
one
heart
and
of
one
soule
.
Equalitie
is
sometime
taken
for
à
paritie
or
likenes
:
when
the
Apostle
would
haue
vs
to
be
equally
affected
,
he
willeth
vs
to
be
like
minded
one
to
another
.
Rom.
15.
5.
&
not
to
beare
the
proud
mind
of
the
insulting
Pharise
to
saie
,
I
am
not
like
others
,
or
the
ambitious
mind
of
Pompey
to
admit
none
to
be
his
equall
,
but
as
we
are
taught
to
make
our selues
equall
to
them
of
the
lower
sort
,
Rom.
12.
16.
(
not
in
titles
and
degrees
as
some
vrge
equalitie
,
or
in
possessions
or
goodes
as
many
pretend
community
where
God
hath
put
à
difference
)
but
in
lowlines
of
mind
,
as
one
commentes
vpon
that
place
,
by
imitating
him
which
saith
,
learne
of
me
I
am
meeke
and
lowly
:
Math.
11.
29.
Equabilitie
is
so
called
of
aequali
habilitate
,
of
equall
abilitie
;
because
it
doth
most
properly
extend
to
Abilities
by
the
naturall
etymologie
of
the
word
.
What
Ability
&
Non-abilitie
is
in
our
common
lawes
,
I
will
omit
,
but
in
the
scriptures
it
is
most
commonly
taken
for
à
temporall
state
of
liuing
,
to
signifie
that
as
there
ought
to
be
an
vnity
in
profession
,
an
vnanimitie
in
affection
,
a
sympathy
in
affliction
,
so
there
ought
to
be
an
equalitie
in
outward
affaires
,
that
where
men
are
of
equabilitie
or
equall
value
in
abilitie
,
they
should
be
equiualent
in
all
good
actions
;
both
by
the
prescript
rule
of
God
.
Let
euery
one
minister
according
to
his
abilitie
.
1.
Pet
4.
11.
and
by
president
in
the
godly
,
we
according
to
our
abilities
doe
.
Neh.
5.
8.
Thus
in
some
transparent
sort
I
haue
giuen
some
light
and
introduction
to
the
matter
:
for
by
the
sundry
acceptions
of
the
word
you
may
see
that
to
be
euen
,
all
one
,
equall
,
&
like
,
are
but
synonomies
or
wordes
of
like
sense
and
signification
,
and
by
the
deriuation
of
the
word
you
may
perceiue
the
signification
of
the
subiect
:
for
as
in
the
beginning
Adam
gaue
names
agreeable
to
the
nature
of
euery
creature
,
so
in
the
first
inuention
of
wordes
Etymologicians
gaue
denomination
according
to
the
signification
of
euery
word
,
which
might
be
deriued
from
some
language
by
exquisite
linguistes
,
although
now
where
we
want
reason
to
deriue
a
word
,
we
are
inforced
to
call
it
primitiue
.
For
as
much
as
this
is
no
probleme
or
disputable
question
to
controuert
,
before
I
enter
into
the
definition
and
diuision
of
this
subiect
,
I
will
first
(
omitting
the
order
of
disputants
)
illustrate
and
set
forth
the
excellencie
,
generalitie
,
and
necessitie
thereof
,
that
it
may
appeare
to
be
a
fit
argument
for
this
age
,
as
an
instigation
to
mooue
euery
one
to
make
more
care
and
conscience
of
equalitie
in
all
their
actions
.
Chap.
2.
Of
the
Excellencie
of
Equalitie
.
TO
beginne
with
him
,
who
gaue
beginning
to
all
,
and
yet
is
without
beginning
himselfe
,
if
we
enter
into
that
metaphysicall
and
diuine
misterie
of
the
Deitie
,
there
appeares
to
be
an
apparent
vnion
of
equalitie
:
for
though
there
be
a
trinitie
in
persons
,
there
is
an
vnitie
and
equalitie
in
godhead
,
although
the
father
is
said
to
be
greater
,
Ioh.
14.
28.
then
the
sonne
,
as
he
was
man
.
In
the
first
creation
of
man
,
he
was
a
kind
of
Microcosme
or
little
world
,
not
because
he
is
circular
or
sphericall
,
as
the
Philosophers
hold
,
but
for
that
there
was
some
likenesse
and
similitude
of
the
Creator
resplendent
in
the
creature
,
for
it
is
said
,
Let
vs
make
man
to
our
owne
image
and
likenesse
:
behold
(
saith
god
)
the
man
is
become
as
one
of
vs
,
Gen.
3.
22.
Yet
none
must
hereby
thinke
himselfe
equall
to
God
as
Tyrus
did
,
Ezech.
28.
6.
least
he
become
a
beast
,
as
Nabuchadnezzar
was
:
for
God
can
indure
no
equall
vpon
earth
,
To
whome
will
you
compare
or
make
me
equall
?
saith
God
,
Isaiah
,
46.
5.
In
the
Redemption
of
mankind
,
he
which
was
deified
and
equall
with
God
,
did
vouchsafe
to
be
homified
,
by
assuming
vpon
him
,
the
very
flesh
and
forme
of
man
,
by
participating
with
man
in
eating
,
drinking
,
sleeping
,
talking
,
walking
,
beeing
passible
as
man
,
in
hungring
,
thirsting
,
watching
,
weeping
;
in
a
word
,
he
was
equall
to
man
in
all
things
sauing
sinne
,
as
Ioseph
was
to
Pharaoh
,
sauing
the
scepter
.
In
the
dignifying
of
man
,
God
did
not
onely
impart
to
him
his
owne
image
in
puritie
of
minde
,
and
impose
humane
shape
in
habite
of
his
person
,
but
he
doeth
further
grace
and
adorne
him
with
his
owne
equall
titles
,
by
tearming
of
him
a
God
,
est
animata
imago
Dei
,
as
one
saith
,
he
is
the
liuely
image
of
God
:
for
as
Lactantius
saith
,
though
he
be
but
a
man
before
God
,
yet
he
is
a
God
amongest
men
:
it
was
this
that
made
the
Egyptians
affirme
that
man
was
a
terrestriall
God
;
but
yet
least
he
should
haue
too
sublimious
a
conceit
of
his
singularitie
,
it
is
not
amisse
to
remember
what
the
Cynicall
person
said
to
Alexander
,
though
he
were
a
God
vpon
earth
,
yet
he
was
but
a
God
of
earth
;
and
as
the
Phoenix
beeing
bred
of
ashes
doth
burne
to
ashes
,
so
he
beeing
made
of
earth
must
yeild
to
earth
.
In
the
Dissolution
of
man
,
god
doeth
still
grace
him
with
his
small
glorie
:
for
if
he
dieth
well
,
he
will
deuide
his
glorie
to
him
:
Haman
thought
it
was
the
greatest
honour
to
man
in
this
life
,
to
haue
the
kings
royall
apparrell
put
vpon
him
;
to
ride
vpon
his
owne
horse
,
and
to
haue
his
crowne
set
vpon
his
head
,
Ester
,
6.
8.
then
howe
great
glorie
is
it
to
man
in
the
life
to
come
,
to
be
made
like
him
that
is
most
glorious
?
1.
Ioh.
3.
2.
to
sit
vpon
the
throne
with
him
that
shall
iudge
vs
?
Apoc.
3.
21.
&
to
be
partaker
both
of
a
crowne
and
a
kingdome
?
In
the
taking
of
Eue
from
Adam
there
is
shewed
a
coequalitie
betweene
man
and
woman
;
for
they
were
equall
euery
way
vntill
the
sinne
made
man
her
superiour
,
and
therefore
subiection
was
one
part
of
her
punishment
,
as
may
appeare
in
Gen.
3.
16.
In
the
estates
of
men
although
they
be
different
in
respect
of
prosperitie
and
pouertie
,
yet
God
hath
shewed
therein
an
excellent
patterne
of
parilitie
:
for
if
he
had
made
all
rich
,
one
would
not
care
for
another
▪
if
all
poore
,
one
could
not
helpe
another
;
so
that
rich
and
poore
haue
neede
one
of
another
,
2.
Cor.
8.
14.
In
the
Regiment
of
a
common
wealth
,
God
hath
ordained
equalitie
amongst
many
vnequalls
:
for
if
all
were
Rulers
,
then
it
were
monstrous
,
for
one
head
is
enough
for
one
bodie
,
as
one
sunne
is
sufficient
for
the
whole
world
.
If
there
were
no
ruler
,
then
were
it
confused
,
as
it
is
said
of
the
Israelites
when
they
were
without
a
King
,
euery
man
did
that
which
was
good
in
his
owne
eies
,
Iudg.
17.
6.
for
in
extremities
it
is
better
to
haue
a
tyrant
(
as
the
heathen
man
saith
)
then
no
ruler
:
and
therefore
for
one
to
Rule
and
the
rest
to
obey
is
the
onely
square
of
equalitie
.
What
should
I
speake
more
of
equalitie
?
seeing
it
is
of
such
excellencie
that
the
very
Ethnickes
did
honour
equalitie
,
because
it
doeth
combine
the
good
with
the
good
,
saith
Xenophon
,
and
doth
conserue
cities
in
tranquilitie
,
saith
Aristotle
,
2.
polit.
whereas
inequalitie
is
said
to
be
seditionis
seminarium
,
the
verie
seed
of
sedition
,
as
Plutarke
tearms
it
.
To
end
all
with
this
epiphonema
,
seeing
equalitie
is
deitatis
Idea
,
the
expresse
Idea
of
the
indiuisible
Deitie
in
heauen
,
and
vnitatis
causa
,
the
instrumentall
cause
of
vniuersall
vnitie
vpon
earth
,
what
is
of
greater
excellencie
then
equalitie
?
Chap.
3.
Of
the
Generalitie
of
Equalitie
.
IN
the
olde
lawe
Lex
talionis
was
ordained
to
no
other
ende
,
but
that
an
euill
action
might
haue
an
equall
punishment
,
as
an
eie
for
an
eie
,
a
tooth
for
a
tooth
,
life
for
life
;
the
validitie
of
which
lawe
is
in
some
cases
yet
recent
amongst
vs
:
for
by
our
positiue
lawe
,
he
that
of
malice
prepensed
taketh
away
another
mans
life
,
looseth
his
owne
life
.
It
is
commonly
seene
in
this
life
that
where
the
parents
care
not
howe
they
gather
their
goods
togither
with
the
rake
,
the
children
care
not
howe
they
cast
them
abroad
with
the
forke
,
so
that
olde
saying
is
iustly
verified
,
goods
euill
gotten
are
euill
spent
.
Hemingius
reports
a
thing
of
his
owne
experience
,
of
one
that
was
capax
,
rapax
,
and
tenax
in
getting
of
his
goods
by
oppression
,
he
afterward
left
them
to
his
children
,
who
plaid
the
prodigal
sonnes
,
and
went
vp
and
downe
a
begging
:
so
true
it
is
,
ex
male
quaesitis
non
gaudet
tertius
haeres
,
that
the
third
heire
shall
neuer
come
to
inioy
them
▪
Such
therefore
as
by
extorting
and
griping
make
a
gaine
,
should
doe
well
to
remember
non
male
lucreris
,
mala
lucra
aequalia
damna
,
that
their
euill
lucre
will
haue
equall
losse
,
sometime
or
other
.
It
is
a
generall
note
in
the
scriptures
,
that
malum
culpae
and
malum
poenae
haue
commonly
concourse
togither
in
some
equall
proportion
betweene
the
malefactor
and
the
misdeede
,
according
to
that
olde
verse
,
Qualia
vir
faciet
tali
quoque
fine
peribit
,
that
which
a
man
practiseth
to
others
,
he
shall
perish
by
himselfe
;
whereof
there
are
many
examples
in
the
scriptures
.
Pharaoh
caused
the
children
to
be
cast
into
the
riuer
,
he
himselfe
was
ouercome
in
the
red
sea
.
Haman
made
a
gallowes
to
hang
Mordecai
,
he
himselfe
was
hanged
on
the
same
gallowes
:
the
Rulers
caused
Daniel
to
be
cast
into
the
denne
of
Lyons
,
they
themselues
were
deuoured
with
the
Lyons
.
Adoni-bezek
did
cut
of
the
thumbs
and
the
feete
of
seauentie
Kings
,
he
himselfe
had
his
thumbes
and
feete
cut
off
by
others
,
Iudg.
1.
6.
The
prodigall
sonne
because
he
liued
in
filthinesse
like
a
swine
,
he
did
afterward
eate
huskes
with
the
swine
.
It
is
the
iudgment
of
the
Almightie
in
the
life
to
come
,
to
inflict
equall
punishment
according
to
the
qualitie
of
the
delinquent
,
and
that
may
be
probably
collected
out
of
Esay
,
26.
17.
where
it
is
said
,
Iudgement
will
I
lay
to
the
Rule
,
and
righteousnes
to
the
Ballance
.
By
the
Rule
is
vnderstood
the
euen
measure
that
shall
be
betweene
the
partie
and
the
punishment
:
and
by
the
Ballance
is
signified
,
the
equal
weight
that
shall
be
betweene
the
torment
and
the
sinner
,
according
to
that
saying
in
the
Apocalyps
,
18.
7.
For
as
much
as
shee
(
meaning
the
Babylonian
whore
)
hath
glorified
her selfe
,
and
liued
in
pleasure
,
so
much
giue
her
torment
and
sorrowe
.
We
read
that
Diues
because
he
would
not
giue
Lazarus
a
crumme
of
bread
to
quench
his
hunger
vpon
earth
,
he
himselfe
could
not
haue
a
droppe
of
water
to
coole
his
tongue
in
hell
.
To
come
to
a
more
generall
and
vniuersall
instance
of
equalitie
,
though
Pompey
would
suffer
none
to
be
his
superior
amongest
men
,
though
Tyrus
affirmed
that
he
was
a
God
,
Ezech.
28.
2.
though
Nabuchadnezzar
exalted
himselfe
aboue
God
,
though
Kings
are
as
gods
vpon
earth
;
yet
howesoeuer
men
differ
in
humors
and
affections
,
or
in
degrees
or
dignities
in
this
world
,
if
they
come
to
this
memento
,
to
consider
in
man
,
that
his
creation
is
of
earth
,
his
dissolution
is
to
earth
,
his
resurrection
is
from
earth
;
may
not
euery
one
say
,
he
is
conceiued
in
sinne
with
Dauid
?
he
is
a
miserable
sinner
with
the
Publican
?
he
is
the
greatest
sinner
with
Paul
?
1.
Tim.
1.
15.
Is
not
God
father
to
vs
all
by
faith
?
Sauiour
to
vs
all
by
grace
?
then
what
doth
this
intimate
vnto
vs
all
,
but
a
generall
Equalitie
in
state
and
condition
.
When
we
shall
all
be
arraigned
before
that
great
Iudge
of
that
high
Star-chamber
in
heauen
,
when
the
tares
must
be
taken
from
the
wheat
,
and
the
goates
seperated
from
the
sheepe
,
and
this
generall
Eccho
shall
sound
in
the
eares
of
al
Ite
,
Venite
,
what
other
difference
shall
be
there
then
this
?
such
as
haue
wrought
in
the
vineyard
shall
haue
all
one
price
,
and
such
as
haue
no
oyle
in
their
lampes
shall
haue
all
one
punishment
,
that
is
such
as
haue
done
well
shall
be
coheires
in
heauen
,
and
such
as
haue
done
ill
shall
be
copartners
in
hell
,
whether
they
be
Emperous
,
kinges
,
keysers
,
beggers
,
without
exception
of
any
:
for
God
will
deale
equally
without
respect
of
persons
.
The
generality
of
equality
is
so
copious
that
they
are
not
to
be
contained
in
a
nut
shell
like
Homers
Iliades
,
but
they
would
rather
require
a
large
Tome
then
a
short
Tractat
:
I
will
therefore
refer
you
to
the
particulers
in
the
next
chapter
for
further
illustration
hereof
.
Chap.
4.
Of
the
Necessitie
of
Equalite
.
IN
naturall
causes
,
by
the
opinion
of
Naturalists
,
if
all
partes
&
members
of
the
bodie
be
not
proportionable
and
equall
,
there
cannot
be
that
perfect
Symmetry
which
is
required
in
nature
,
and
therefore
such
as
be
of
goodly
partes
and
lyneamentes
of
body
doe
carrie
a
king
of
encomion
in
the
scriptures
:
it
is
said
of
Saul
,
that
he
was
a
goodly
yong
man
,
1.
Sam.
9.
2.
and
of
Dauid
,
that
he
was
a
comlie
person
1.
Sam.
16.
18
,
and
of
Christ
,
that
he
was
of
a
meane
composition
and
stature
,
as
Publius
Lentulus
reporteth
:
the
poet
giueth
a
reason
hereof
,
gratior
est
pulchro
veniens
è
corpore
virtus
,
those
gifts
are
more
gracious
that
proceede
from
a
comly
person
:
for
oftentimes
a
deformed
bodie
doth
argue
a
deformed
mind
,
and
therefore
Aristotle
in
his
booke
of
gouernment
would
haue
conly
men
called
to
office
&
not
mishapen
&
deformed
;
for
which
cause
such
as
had
a
blēish
might
not
enter
the
order
of
preisthood
by
the
old
lawe
.
And
by
the
ciuill
lawe
this
composition
and
habitude
of
bodie
is
so
estimable
,
that
it
alloweth
the
sonne
an
action
of
the
cause
against
him
that
shall
deface
the
portract
of
his
father
.
In
the
constitution
and
state
of
mans
bodie
good
proportion
and
equalitie
of
humors
and
qualities
causeth
health
,
and
therefore
health
is
defined
by
the
philosphers
to
be
nothing
els
but
a
well
proportioned
vnion
of
many
humors
together
:
for
where
one
qualitie
and
humor
doth
exceede
another
,
they
are
the
very
symptoms
of
some
naturall
defect
by
iudgment
of
physitions
.
In
Aeconomicall
matters
if
that
coniugiall
bond
betweene
man
and
woman
be
not
equall
,
the
coniunction
is
inconuenient
:
if
parties
dissent
in
religion
,
then
will
follow
prophanes
of
life
:
as
Salomon
was
drawne
to
Idolatrie
by
marrying
of
strange
women
:
and
therefore
the
Apostle
saith
,
be
not
vnequally
yoked
,
2.
Cor.
6.
14.
If
they
differ
in
lynage
,
then
there
will
be
vpbrayding
by
birth
:
it
was
this
that
made
Dauid
say
,
seeme●
it
a
light
thing
to
marry
a
kings
daughter
,
seeing
I
am
a
poore
man
and
of
small
reputation
.
1.
Sam.
18.
23
,
therefore
Plutarke
saith
,
marry
a
wife
of
thine
owne
degree
.
If
they
disagree
in
conditions
and
manners
,
then
will
be
nothing
but
contentions
and
malice
:
hereof
one
saith
there
is
ill
agreement
in
that
house
in
qua
gallina
eantat
,
gallus
tacet
:
where
the
hen
doth
crowe
,
and
the
cocke
holds
his
peace
,
alluding
to
that
saying
in
the
prouerbs
.
27.
a
continuall
dropping
in
the
day
of
rayne
and
a
contentious
woman
are
alike
.
If
they
vary
much
in
yeares
then
their
braynes
will
be
busied
with
ielousie
and
they
shall
be
constrained
to
exclame
with
Terence
O
me
miserum
duxi
vxorem
that
he
was
miserable
by
marrying
a
wife
:
for
age
and
youth
are
as
repugnant
in
qualitie
as
frost
&
fyre
.
So
that
from
hence
euery
one
may
learne
to
make
equall
election
in
nuptials
,
&
to
indeuour
to
match
with
a
meete
wife
,
as
God
made
Adam
a
meete
helper
:
for
as
bordes
if
they
be
not
euen
ioyned
can
neuer
hold
:
so
men
and
women
if
they
be
not
equally
ioyned
can
neuer
agree
,
and
therefore
remember
that
poeticall
verse
of
Ouid
Siqua
voles
aptè
nubere
,
nube
pari
,
if
thou
willt
fitly
marrie
,
marrie
thy
equall
.
In
Families
where
there
is
no
equality
vsed
by
masters
to
seruants
,
there
is
meere
tyranny
:
hereof
it
is
said
,
giue
to
your
seruants
that
which
is
iust
and
equall
.
Col.
4.
1.
that
is
aequabilitatem
legis
analogicè
as
Aristotle
termeth
it
:
it
is
not
so
to
be
interpreted
that
masters
should
make
themselues
equall
to
their
seruants
in
condition
and
degree
,
but
sub
hoc
nomine
,
as
Marlorat
noteth
,
is
vnderstood
the
humanity
,
clemency
,
and
gentle
intreating
masters
ought
,
to
vse
,
without
too
much
rigor
:
Leu.
25.
43.
for
albeit
they
are
masters
amongest
men
,
yet
they
are
but
seruants
before
God
,
who
seeth
the
dooings
of
all
,
because
he
is
cheife
master
of
all
:
and
earthly
masters
can
in
nothing
more
liuelie
represent
their
heauenly
master
,
then
in
shewing
of
mercy
.
In
politicall
causes
,
in
all
contractes
,
if
there
be
not
some
analogie
and
equall
proportion
in
the
price
betweene
the
venditor
and
the
emptor
,
it
is
no
better
then
oppression
,
therefore
Abraham
when
he
should
purchase
the
field
of
Ephron
gaue
him
the
value
of
it
;
Gen.
23.
13.
and
Melancthon
saith
ex
naturali
aequalitate
nemo
locupletetur
cum
alterius
iniuria
,
euen
from
natural
equalitie
or
iustice
there
is
no
reason
why
one
man
should
inrich
himselfe
by
hindering
of
an
other
:
Mel.
in
lib.
definit
.
appellat
.
In
partition
of
possessions
there
is
meere
iniury
without
equality
,
and
therefore
the
ordinance
of
lottes
were
vsed
to
that
end
in
causes
ciuill
and
diuisorie
:
and
it
was
this
that
made
the
copartener
come
to
Christ
to
haue
him
deuide
the
inheritance
betweene
the
two
brethren
,
for
no
other
end
,
but
that
the
partition
might
be
equall
:
as
Bullinger
obserueth
in
his
Decades
:
or
ad
iustam
patrimonij
diuisionem
for
a
iust
diuision
,
as
Aretius
interpreteth
that
place
in
Luke
.
12.
13.
In
buying
and
selling
,
if
the
weights
and
measures
be
not
iust
and
equall
,
it
is
abhominable
before
God
Deut
;
25.
&
punishable
by
the
lawes
of
men
:
for
as
Chytraeus
saith
aequalitas
precij
&
mercis
seruanda
est
equalitie
must
be
vsed
aswell
in
the
price
as
the
ware
,
least
it
be
said
of
such
as
the
prophet
reporteth
;
there
is
like
buyer
and
like
sellar
▪
Esa.
24.
2.
In
Military
affaires
,
where
the
aduersaries
be
not
equall
,
the
conflict
is
dangerous
:
when
Ioshua
sent
thirty
thousand
men
to
incounter
with
the
Citizens
of
Ai
,
the
Citie
was
soone
sacked
,
because
the
enemies
were
not
equall
.
In
Duell
,
where
combatantes
be
not
equall
,
the
inconuenience
is
great
:
what
was
Dauid
to
deale
with
Goliah
,
if
God
had
not
assisted
him
?
ne
Hercules
contra
duos
:
he
must
be
a
strong
man
that
is
able
to
withstand
two
.
In
Spirituall
warfare
,
where
the
enemies
exceede
,
how
doe
they
insult
ouer
the
spirit
?
in
what
case
was
Iob
,
when
he
saith
,
he
was
assaulted
with
whole
armies
of
sorrowes
?
Iob.
10.
17.
In
Musick
,
where
there
is
no
equall
proportion
of
soundes
there
can
be
no
perfect
symphonie
.
In
Arithmeticke
,
without
the
vse
of
equall
nombers
there
can
be
no
exact
computation
.
In
Architecture
,
where
there
is
no
equall
proportion
in
the
worke
,
it
can
be
no
exquisite
building
.
Doe
we
not
see
by
experience
,
that
in
Vegetatiue
creatures
,
where
trees
are
vnequally
planted
in
the
orchyard
,
they
neuer
prosper
well
?
that
in
Sensitiue
creatures
,
where
oxen
are
vnequally
yoked
in
the
plough
,
they
neuer
draw
well
?
that
in
Senseles
creatures
,
where
stones
are
vnequally
laid
in
masonrie
,
they
neuer
couch
well
?
then
much
lesse
among
rationall
creatures
can
there
be
any
concordance
without
the
vse
of
equalitie
.
To
conclude
,
let
this
suffice
,
that
all
lawes
,
all
creatures
in
their
kind
,
yea
all
artes
and
sciences
for
the
most
part
are
ordained
and
doe
aime
at
this
ende
,
to
reduce
thinges
to
a
generall
vniformitie
and
equalitie
.
Chap.
5.
What
equalitie
is
.
IF
I
should
discourse
of
Equalitie
according
to
the
curious
definitions
and
diuisions
of
philosophers
,
as
they
controuert
their
aequaliae
and
inaequalia
in
logicall
manner
,
it
were
tedious
and
friuolous
;
seeing
my
purpose
is
summarily
to
intreat
only
of
that
equalitie
which
tendeth
to
the
taxing
and
rating
of
common
impositions
&
charges
lyable
to
Cities
.
Townes
,
Villages
:
&c.
because
this
may
conuict
the
conscience
of
such
as
vse
no
equalitie
at
all
in
these
actions
.
Equalitie
(
thus
considered
)
is
nothing
els
but
a
Necessarie
Charge
imposed
in
some
equall
proportion
vpon
euery
one
respectiuely
.
In
this
definition
or
rather
description
we
may
obserue
4.
things
concurring
in
the
words
.
-
1.
The
Charge
-
2.
The
Imposition
-
3.
The
Proportion
-
4.
The
Collection
that
it
be
-
Necessary
-
Lawfull
-
Equall
-
Generall
must
haue
reference
to
-
the
Cause
-
Authoritie
.
-
Abilities
.
-
Persons
.
Chap.
6.
1.
What
Charge
signifieth
.
2.
howe
Charges
ought
to
be
necessarie
.
3.
What
Charge
is
necessarie
.
CHarge
may
be
said
to
be
a
departing
from
something
to
the
benefit
or
vse
of
others
from
the
dominion
of
the
owener
;
and
this
may
be
done
either
as
the
Lawyers
say
,
in
pecunijs
numeratis
,
in
ready
money
;
or
as
the
Schoolemen
say
,
pecunia
mensurabile
,
of
that
which
may
be
valued
for
money
.
This
Charge
is
according
to
the
occasion
said
to
be
impensae
mitior
aut
acerbior
,
lesser
or
greater
:
it
is
called
a
charge
of
onus
which
commeth
of
ones
an
asse
,
to
signifie
that
heauie
burdens
are
fit
for
the
asse
,
but
necessarie
burdens
are
fit
for
men
:
and
therefore
heauie
burdens
are
condemned
in
the
scriptures
.
You
lay
heauie
burdens
,
Matth.
23.
4.
As
there
is
a
logicall
necessitie
in
the
precepts
of
Art
▪
a
physicall
necessitie
in
the
order
of
nature
,
so
there
is
a
politicall
necessitie
in
disbursing
of
charges
;
to
worke
vpon
the
Sabboth
if
it
be
necessarie
it
is
tollerable
,
to
giue
almes
where
it
is
necessarie
,
it
is
charitable
;
and
so
to
pay
charges
if
they
be
necessarie
,
it
is
profitable
,
which
the
heathen
man
obserueth
when
he
said
,
emas
non
quod
opus
est
,
sed
quod
necesse
,
Seneca
,
lib.
14.
Epist.
34.
he
would
haue
vs
to
lay
out
money
,
not
for
all
things
we
need
,
but
for
those
which
are
most
needefull
and
necessarie
.
Charges
ought
to
be
necessarie
for
these
reasons
:
It
is
farre
more
difficult
,
capere
quàm
fundere
,
to
get
goods
,
then
to
giue
them
away
,
as
the
Philosopher
saith
,
and
therefore
it
is
no
lesse
discretion
quam
querere
partae
tueri
,
after
they
be
once
gotten
,
to
be
carefull
in
the
disposing
of
them
,
as
the
Poet
saith
:
so
true
is
it
that
Tacitus
saith
,
Many
knowe
howe
to
dispend
,
but
not
to
dispose
.
Tacit.
lib.
1.
hist.
The
wiseman
saith
,
the
Riches
of
the
godly
are
pretious
,
Prou.
12.
17.
and
therefore
as
we
will
not
vse
a
pearle
like
a
pebble
,
so
we
must
regard
howe
we
impart
our
riches
,
seeing
they
are
so
pretious
,
euen
as
Naboth
was
loath
to
depart
with
his
patrimonie
,
&
we
must
not
abuse
them
with
the
prodigall
sonne
,
but
vse
them
as
Gods
blessings
in
all
necessarie
occasions
.
When
the
generall
Auditor
of
the
whole
world
shall
take
a
computation
of
all
his
stewards
howe
they
haue
bestowed
his
goods
(
for
the
gold
is
mine
saith
he
,
Hag.
2.
9.
)
this
will
be
a
lawfull
discharge
for
such
as
impose
and
pay
charges
,
to
plead
they
were
necessarie
,
and
that
may
be
inferred
from
that
saying
in
Math.
25.
40.
For
as
much
as
ye
haue
done
these
things
,
come
and
enter
,
&c.
Those
charges
are
said
to
be
necessarie
which
concerne
a
common
wealth
:
In
the
charge
of
a
common
wealth
,
respect
must
be
had
vnto
the
Prince
,
the
Countrie
,
the
Poore
,
&c.
The
Prince
is
called
Princeps
quasi
Principalis
;
because
he
is
the
principall
person
amongest
the
people
,
as
the
head
is
the
principall
part
of
the
bodie
:
nowe
as
the
head
in
some
naturall
sort
prouideth
for
the
bodie
,
so
ought
the
subiects
in
a
reciprocall
sort
to
prouide
for
their
prince
:
for
he
that
is
Princeps
ought
to
be
particeps
boni
;
for
this
cause
we
are
commanded
to
giue
to
Caesar
that
which
is
Caesars
,
aliud
est
sceptrum
,
aliud
est
plectrum
;
it
was
this
made
king
Seleucus
say
,
he
that
knew
what
a
diademe
were
would
not
take
it
from
the
ground
to
set
vpon
his
head
:
for
a
crowne
is
accompanied
with
many
cares
and
combrances
,
Dauid
had
lesse
trouble
with
his
sheephooke
,
than
his
scepter
,
and
therefore
euery
Prince
in
this
case
may
say
to
his
subiects
as
Moses
did
,
Howe
can
I
alone
beare
your
combrances
and
your
charge
?
Deut.
1.
12.
for
which
cause
he
was
the
first
that
ordained
Magistrates
vnder
him
to
extenuate
his
troubles
:
and
the
first
that
inuented
Tributes
amongest
the
Israelites
to
support
his
charge
,
as
Polidor
:
Virgil
reporteth
.
It
was
first
called
Tribute
à
Tribu
,
because
it
was
imposed
vpon
all
the
Tribes
of
Israel
,
to
signifie
that
all
men
ought
to
contribute
to
their
Prince
,
according
to
that
saying
in
Rom.
13.
5.
Giue
tribute
to
whome
tribute
belongeth
,
and
therefore
Subsidies
and
such
like
charges
are
necessarily
graunted
by
the
Commons
,
quasi
subsidium
,
as
a
helpe
to
vphold
their
Prince
,
which
euery
one
ought
to
beare
,
because
he
is
partaker
of
the
benefit
commeth
by
it
.
Bullinger
Decad.
6
,
praecept
.
One
demanding
of
Diogenes
what
countrie
man
he
was
,
said
,
he
was
Ciuis
mundi
,
a
citizen
of
the
world
:
Paul
said
he
was
no
citizen
but
a
soiourner
in
the
world
;
yet
commonly
we
account
that
our
Countrie
where
we
haue
our
birth
,
bringing
vp
,
and
abode
,
and
therefore
it
is
called
our
Nation
à
natu
,
because
it
is
as
it
were
natale
solum
,
our
natiue
countrie
:
but
more
properly
it
is
called
our
countrie
à
patriae
,
which
is
deriued
of
pater
,
to
signifie
that
in
both
kinds
our
Countrie
is
the
father
and
the
mother
of
vs
all
.
And
this
should
make
vs
regard
our
natiue
countrie
,
as
our
naturall
parents
.
Hence
it
is
that
Pythagoras
beeing
asked
howe
he
should
demeane
himselfe
to
his
countrie
;
he
answered
,
vt
ergamatrem
,
as
to
my
mother
.
And
Phocion
said
that
he
would
haue
a
sonne
tam
patriae
quam
patri
,
euery
way
as
loyall
and
dutifull
to
his
countrie
as
his
father
:
the
examples
are
infinit
of
such
as
haue
lost
their
liues
for
their
countrie
,
it
was
euer
deemed
so
honourable
a
seruice
,
pro
patria
magnum
decus
est
profundere
vitam
,
saith
Homer
.
Nowe
such
charges
as
are
for
the
defence
of
our
countrie
,
as
charges
of
chiualrie
or
such
like
,
are
necessarie
:
for
we
should
not
inioy
our
liues
,
wiues
,
or
liuings
without
them
.
Hereof
that
mellifluous
Father
saith
,
Sumptus
pro
militia
honorabilis
est
,
the
charge
for
warres
is
honourable
.
The
Poore
man
is
called
Pauper
,
as
one
saith
,
quasi
parum
potens
,
putans
,
aut
imperans
,
because
he
possesseth
,
thinketh
,
or
commandeth
little
,
yet
pouertie
is
the
subiect
to
prouoke
mercie
,
when
riches
are
but
obiects
to
procure
enuie
:
therefore
one
saith
,
Viuitur
paruo
bene
,
a
man
liues
best
of
a
little
,
if
he
can
be
content
with
his
lotte
;
according
to
the
verse
,
Qui
placidè
sortem
ferre
scit
,
ille
sapit
.
To
be
poore
by
Grace
,
diuinum
est
,
it
is
heauenly
,
which
Christ
noteth
in
the
Gospel
after
Matthew
,
19.
29.
for
this
voluntarie
pouertie
is
a
kinde
of
Martyrdome
,
as
S.
Bernard
saith
.
To
be
poore
by
Nature
humanum
est
,
it
is
incident
to
mankind
,
for
all
the
Apostles
,
yea
Christ
himselfe
was
so
:
and
therfore
Seneca
saith
,
Quemcumque
miserum
vides
hominem
scias
,
Whome
thou
seest
to
be
miserable
,
thou
maiest
knowe
he
is
a
man
.
To
be
poore
by
Follie
belluinum
est
,
it
is
bruitish
,
as
appeares
by
the
prodigall
sonne
;
howesoeuer
men
come
to
pouertie
,
we
are
not
to
dispute
,
but
to
dispence
,
because
ciuill
humanitie
(
as
Lactantius
saith
)
bindes
vs
to
doe
good
to
a
man
,
because
he
is
a
man
,
Lact.
lib.
6.
cap.
11.
and
as
the
moone
sheweth
her
light
shee
receiueth
from
the
sunne
,
so
should
men
shewe
their
liberalitie
of
that
they
receiue
from
God
:
but
seeing
all
creatures
in
their
kinde
are
compassionate
one
to
another
,
and
all
lawes
in
commiseration
prouide
for
the
releife
of
the
poore
;
I
shall
not
neede
to
vrge
the
necessitie
of
this
charge
by
multiplicitie
of
arguments
.
There
be
diuers
other
necessarie
charges
which
for
breuity
I
forbeare
,
but
all
the
rest
may
be
reduced
and
comprehended
vnder
these
heads
:
for
if
the
Prince
be
our
father
,
the
Countrie
our
mother
,
and
the
poore
our
brethren
,
we
ought
to
supply
their
deficiencie
in
such
sort
as
may
designe
our
natures
,
and
serue
their
necessities
.
Chap.
7.
1.
What
is
meant
by
Imposition
of
Charge
.
2.
Howe
Charges
imposed
differ
from
others
.
THere
are
many
Charges
necessarie
which
are
called
Voluntarie
,
because
euery
one
as
he
hath
any
naturall
sympathie
or
instigation
to
good
,
doth
depart
with
all
of
benevolence
or
willingly
,
according
to
his
free
disposition
,
but
because
the
great
Schooleman
saith
,
Volenti
non
fit
iniuria
,
there
is
no
wrong
done
to
the
willing
;
it
were
impertinent
to
speake
prolixly
of
these
charges
,
the
rather
,
because
this
Charge
is
more
properly
said
to
be
exhibitio
,
then
Impositio
,
a
gift
of
good
will
,
then
a
charge
against
will
,
which
being
left
to
a
mans
own
liberty
,
cannot
be
said
to
be
done
of
necessity
,
but
willingly
.
Philemon
.
14.
There
be
other
charges
called
Compulsatorie
,
because
they
are
imposed
by
the
Magistrate
of
euery
Citie
,
Towne
,
village
,
&c.
which
charg
differeth
from
the
former
,
for
that
is
done
of
beneuolence
,
this
is
to
be
paid
volens
nolens
,
whether
a
man
wil
or
nill
,
hereof
it
is
called
an
Imposition
quafi
in
populum
impositum
because
it
is
imposed
vpon
the
people
by
order
of
mandatum
,
praecept
,
commaundement
,
warrant
,
or
otherwise
;
charges
thus
imposed
are
to
be
paid
auctoritatis
causa
thogh
there
were
no
necessity
to
vrge
it
,
as
D.
Chytraeus
saith
,
for
we
are
taught
to
obey
the
magistrate
;
and
he
that
doth
thus
pay
it
non
peccat
,
qui
iniuriam
patitur
doth
not
offend
.
I
remember
a
prety
saying
of
Saint
Augustine
Da
quod
iubes
&
iube
quod
velis
,
seeing
these
doe
aswell
impart
as
impose
charge
,
the
common
sort
must
by
supposition
deeme
these
charges
to
be
necessary
.
D.
P.
Martir
reporteth
in
his
commentary
vpon
the
Romans
that
magistrats
had
wont
to
be
called
patres
conscripti
appointed
fathers
,
and
so
in
many
places
in
the
scriptures
they
are
phrased
by
the
name
of
fathers
,
to
no
other
end
but
that
their
denomination
might
giue
them
information
velle
bonum
non
diuellere
to
helpe
and
not
hinder
,
but
to
shew
themselues
as
louing
to
the
people
euen
as
fathers
are
to
their
children
,
hereof
Xenophon
saith
bonus
magistratus
nihil
a
bono
patre
differt
;
a
good
magistrate
doth
litle
differ
from
a
good
father
;
which
if
they
doe
,
then
will
they
not
impose
any
impertinent
charge
,
but
that
which
is
instant
for
the
necessitie
,
conuenient
for
the
persons
,
and
expedient
for
the
place
,
considering
there
is
a
father
in
heauen
which
ouerseeth
and
obserueth
the
actions
of
all
the
fathers
vpon
earth
.
Chap.
8.
1.
Of
Equall
proportion
.
2.
howe
many
waies
it
is
to
be
taken
.
3.
that
euery
one
is
to
be
taxed
in
some
equality
to
his
ability
.
Equall
proportion
is
to
be
taken
3.
waies
;
properly
,
comparatiuely
,
respectiuely
.
Properly
it
is
that
charge
which
is
imposed
vpon
any
according
to
his
owne
abilitie
:
comparatiuely
is
that
charge
laid
vpon
one
which
agreeth
in
some
equall
proportion
to
the
generall
taxation
of
others
.
Respectiuely
is
that
charge
which
is
exacted
of
any
sortable
to
the
quality
of
the
Sessment
in
landes
or
goods
.
That
portion
which
is
proper
to
a
mans
owner
estate
ought
to
be
taxed
in
some
measure
equall
to
his
estate
according
to
the
common
course
and
custome
of
the
country
,
and
this
is
called
a
proportion
properly
,
the
reasons
followe
.
You
shall
reade
that
in
cases
of
redemption
the
Priests
were
to
proportion
the
prices
according
to
the
estate
of
the
persons
,
as
appeares
in
Leuit.
27.
8.
where
it
is
written
.
If
he
be
poorer
then
thou
hast
esteemed
him
,
then
shall
he
present
himselfe
vnto
the
priest
,
and
the
priest
shall
value
him
according
to
his
ability
,
nowe
the
priest
he
is
called
presbiter
quasi
praebens
alijs
iter
of
shewing
others
the
way
,
and
therefore
his
action
ought
to
giue
example
to
others
in
all
charges
to
make
an
equall
taxation
in
some
proportion
to
the
abilitie
of
the
person
.
It
is
noted
in
the
people
of
Hierusalem
that
in
a
generall
charge
for
the
common
good
they
did
not
presse
themselues
beyond
their
powers
:
for
(
say
they
)
we
according
to
our
Abilities
haue
done
it
.
Neh.
5.
8.
which
is
a
good
president
to
be
obserued
of
all
sessors
to
rate
men
according
to
their
abilities
.
In
dispencing
to
the
poore
,
men
are
willed
to
minister
but
according
to
their
Abilities
.
1.
Pet.
4.
11.
so
,
it
ought
to
be
in
al
other
charges
:
men
are
not
to
be
vrged
beyond
their
abilities
:
for
in
giuing
away
and
in
paying
away
there
is
no
difference
in
the
worke
but
in
the
will
:
for
there
is
a
departing
from
something
in
both
,
sauing
one
is
a
free
cōmmutatiō
,
the
other
is
a
kind
of
coaction
.
If
the
saddle
be
not
set
right
on
the
horse-backe
it
will
wring
him
,
if
the
ballance
be
not
equall
in
weight
,
it
will
wrong
one
,
so
if
a
man
be
not
taxed
equally
to
his
portion
it
will
iniury
him
,
and
that
is
against
the
word
which
saith
,
thou
shalt
not
doe
thy
neighbour
wrong
Leuit.
19.
13.
Men
vse
to
lade
the
Camell
when
he
lieth
downe
as
he
may
rise
vp
with
his
burden
,
he
that
will
haue
his
beast
to
hold
out
in
trauell
must
not
ouerburden
him
:
the
like
course
must
be
taken
with
men
,
so
to
taxe
them
as
they
may
continue
in
vndergoing
charges
,
and
not
to
make
impositions
become
oppressions
.
To
this
purpose
Bruson
reporteth
a
matter
of
one
Aemylius
a
ruler
in
Egipt
,
who
beeing
complained
of
to
Tiberius
Caesar
by
the
people
for
oppressing
them
with
paiments
,
he
wrote
to
Aemylius
se
tondere
velle
suas
oues
non
deglubere
,
that
he
would
haue
him
to
sheare
his
sheepe
but
not
to
slea
them
,
meaning
thereby
that
he
would
haue
men
assessed
indifferently
and
not
surcharged
extreamely
.
In
all
Taxations
euery
man
should
remember
this
golden
rule
To
doe
as
he
would
be
done
to
,
that
is
to
taxe
others
as
he
would
be
taxed
himselfe
by
others
,
nowe
as
the
string
ouerstraind
in
the
lute
will
neuer
sound
well
,
or
cloth
too
much
stretched
on
the
tayntors
will
neuer
weare
well
;
so
if
he
himselfe
be
taxed
aboue
his
state
he
will
neuer
take
it
well
:
then
consider
what
Seleucus
the
Emperor
said
,
which
Gualter
obserueth
to
that
ende
quod
tibi
non
vis
fieri
alteri
ne
feceris
that
thou
wilt
not
haue
done
to
thy selfe
doe
not
to
others
:
but
as
in
martiall
diuisions
the
Quartermaster
sets
out
euery
one
his
share
according
to
his
place
and
degree
,
so
in
politicall
impositions
the
Sessor
should
taxe
and
set
euery
one
his
rate
according
to
his
state
and
portion
.
Chap.
9.
That
euery
man
is
to
be
taxed
equallie
in
some
comparatiue
and
proportionale
sort
agreeable
to
the
generall
traxation
of
others
.
THe
grashopper
is
a
burden
to
one
,
Eccles.
12.
5.
when
a
bull
was
but
a
burden
to
Milo
:
a
myte
is
asmuch
to
the
widowe
,
as
a
talent
was
to
Alexander
,
and
therefore
seeing
the
abilities
of
men
are
not
equall
,
it
is
not
ment
hereby
that
al
men
should
be
equall
in
taxation
,
which
are
vnequall
in
estate
,
but
that
euery
one
may
haue
as
indifferent
valuation
as
another
by
comparing
their
portions
together
:
for
as
the
heathen
man
saith
he
is
an
euill
man
cui
non
satis
est
id
quod
caeteris
est
satis
to
whome
that
is
not
enough
to
one
that
is
enough
to
others
:
if
Esau
could
say
I
haue
enough
when
he
should
take
,
men
must
not
vrge
more
then
enough
when
they
doe
taxe
.
Gen.
33.
9.
Where
one
buyeth
cloth
he
wil
looke
to
haue
as
good
measure
as
the
other
,
where
one
buyeth
Iron
he
will
looke
to
haue
as
good
weight
as
an
other
:
where
one
buyeth
ware
he
lookes
to
haue
as
good
a
penny-worth
as
an
other
:
and
therefore
why
should
not
one
man
that
is
taxed
in
charges
looke
to
be
aswell
vsed
as
an
other
?
and
if
there
be
required
such
proportion
in
giuing
that
one
must
not
be
greiued
when
an
other
is
eased
,
as
Paul
saith
,
the
same
reason
may
stand
in
the
proportion
of
taxing
,
that
one
must
not
be
racked
when
another
is
remitted
,
but
that
there
must
be
equality
in
both
.
2.
Cor.
8.
13.
If
there
were
a
suruey
of
generall
sessements
,
in
some
places
it
will
appeare
that
there
is
inaequalium
Catalogus
a
catalogue
of
confused
inequalities
:
you
shall
find
that
Beniamin
shall
haue
fiue
times
more
to
his
messe
;
Gen.
43.
34.
when
Lazarus
shall
haue
hardly
a
crum
,
Naboth
with
his
vyneyard
shall
be
asmuch
as
Naball
with
all
his
reuenues
,
and
as
in
India
there
are
antes
as
big
as
mastiues
,
and
mise
as
hie
as
Camells
,
as
Pomponiue
Mela
reportes
,
so
in
England
you
shall
find
poore-men
asmuch
as
rich-men
,
and
meane
men
asmuch
as
gentlemen
.
All
rates
for
the
most
part
are
either
par
,
Suppar
,
or
Impar
,
that
is
the
lesser
part
are
like
one
an
other
,
the
greater
part
are
somewhat
like
others
,
but
the
most
part
are
nothing
like
others
:
are
not
many
worth
sixe
hundreth
poundes
taxed
at
xx
.
in
terris
,
when
an
other
not
worth
an
hundred
is
as
much
,
and
an
other
of
equall
value
is
VI.
in
bonist
is
there
not
some
worth
sixe
thousand
poundes
,
set
at
IIII.
p.
when
an
other
vnder
a
thousand
is
rated
at
VIII
.
p.
and
another
that
may
dispend
three
thousand
is
but
VIII
.
p.
and
yet
able
to
buy
or
countermaine
Twenty
three
pound
men
?
what
should
I
dilate
these
endles
inequalities
,
as
Protogenes
knew
Apelles
by
the
draught
of
one
line
,
and
Hercules
proportion
was
perceiued
by
the
size
of
his
foote
,
so
you
may
iudge
the
generall
by
these
particulars
,
seeing
it
is
no
more
seen
then
the
monstrous
heads
were
of
Hydra
,
the
deformed
body
was
of
Esope
,
or
the
infamous
marke
was
of
Cayne
.
Plato
resembleth
mans
life
to
a
chaunce
at
dyce
,
and
so
may
our
sessmentes
,
therefore
it
is
growne
to
a
prouerbe
that
men
are
charged
as
the
dice
chance
,
deuce
ace
cannot
,
sise
sinke
will
not
,
but
quater
trey
he
must
pay
:
this
is
no
matter
of
noueltie
,
but
antiquitie
;
for
it
is
obserued
in
that
generall
charge
about
Ierusalem
in
Nehem.
2.
The
poore
were
vnable
and
could
doe
nothing
,
for
vltra
posse
,
non
est
esse
,
and
we
can
haue
no
more
of
a
catte
but
her
skinne
;
the
best
sort
were
vnwilling
and
would
do
nothing
:
so
it
is
noted
,
The
great
men
would
not
put
their
neckes
to
it
,
Nehem.
3.
5.
but
the
middle
sort
they
bare
most
of
the
burden
,
and
so
it
is
in
most
of
these
rates
:
as
the
sunne
mooueth
slowest
when
it
is
highest
in
the
zodiacke
,
so
men
are
euer
slackest
that
are
highest
in
estate
:
and
as
the
lighter
ballance
euer
mounteth
hiest
,
so
the
meaner
sort
are
commonly
taxed
heauiest
.
This
Inequalitie
is
meere
iniquitie
in
the
agents
that
impose
it
,
and
manifest
iniurie
to
the
patient
that
pay
it
,
and
therefore
it
is
condemned
by
the
example
of
God
himselfe
,
and
by
the
lawes
of
God
and
man
.
Inequalitie
is
condemned
by
the
example
of
God
himselfe
;
for
God
is
equall
,
and
he
deales
equally
with
euery
man
,
to
the
ende
one
man
should
deale
equally
by
another
:
vt
sementem
feceris
it
a
metes
:
for
such
measure
as
we
mete
shall
be
met
to
vs
.
Inequalitie
is
by
inference
condemned
by
the
word
of
god
,
in
this
sort
if
false
weights
and
measures
which
are
vnequall
&
vniust
are
said
to
be
abhominable
,
these
vnequall
rates
of
charges
cannot
be
tollerable
:
for
in
both
there
is
but
a
defrauding
of
a
due
:
and
therefore
it
is
condemned
as
well
as
the
other
.
Deut.
25.
16.
Where
many
of
equall
state
are
vnequally
taxed
,
it
argueth
partialitie
,
because
there
is
respect
of
persons
,
tribuere
aqualibus
inaequalia
&
inaequalibus
aequalia
est
personarum
acceptio
:
for
as
D.
Chytraeus
vpon
the
Commandements
saith
,
To
giue
to
equall
persons
vnequall
things
,
and
to
vnequall
persons
equall
things
is
respect
of
persons
,
which
is
a
sinne
generally
condemned
in
the
lawe
of
God
.
Inequalitie
is
condemned
by
positiue
and
nationall
lawes
,
if
you
haue
recourse
to
the
Statute
made
in
Anno
43.
of
our
late
soueraigne
Lady
of
famous
memorie
,
Queene
Elizabeth
,
there
is
a
clause
concerning
the
Sessement
of
subsidy
inserted
in
these
words
,
The
said
Commissioners
to
whome
it
shall
appertaine
,
shall
Indifferently
set
,
taxe
,
and
sesse
themselues
,
and
the
said
Assessors
.
This
is
spoken
demonstratiuely
to
shewe
that
indifferencie
&
not
inequalitie
should
be
vsed
in
all
Sessements
to
all
persons
:
for
indifference
est
quasi
non
differens
,
that
is
,
there
ought
to
be
no
difference
in
these
dealings
,
in
regard
of
persons
,
but
that
euery
one
should
haue
a
proportionable
penniworth
according
to
his
portion
as
well
as
another
.
What
should
I
speake
more
of
Inequalitie
?
doe
we
not
see
that
as
Cockes
cannot
fight
well
that
are
vnequally
matched
,
so
men
can
neuer
agree
wel
that
are
vnequally
charged
▪
for
wheras
Equalitie
is
the
cause
of
loue
,
and
is
therefore
called
vnitatis
nutrix
,
the
nource
of
vnitie
;
this
Inequality
is
nothing
els
but
the
cause
of
discontent
,
and
is
therefore
called
seditionis
altrix
,
the
nource
of
sedition
:
for
as
wheeles
going
vpon
vnequall
ground
will
make
a
rumbling
,
so
men
pressed
with
vnequall
rates
will
make
a
murmuring
,
as
appeares
by
the
labourers
in
the
Vineyard
:
for
if
they
did
murmure
in
receiuing
of
money
,
because
their
wages
was
equall
when
their
worke
was
vnequal
;
what
will
they
doe
in
departing
from
money
where
their
estates
are
equall
,
if
they
be
vnequally
taxed
?
Chap.
10.
That
euery
one
is
to
be
charged
respectiuely
according
to
the
Qualitie
of
the
Sessement
,
whether
it
be
in
lands
or
goods
.
AS
euery
one
ought
to
be
taxed
properly
according
to
his
owne
estate
,
comparatiuely
according
to
generall
taxations
,
so
he
must
be
vsed
respectiuely
according
to
the
qualitie
of
the
Sessement
,
whether
it
be
in
terris
or
bonis
,
or
els
it
is
no
better
then
inequalitie
.
If
a
leuie
be
made
for
a
common
charge
in
money
,
and
the
direction
or
warrant
be
generall
to
collect
sixe
pence
in
the
pound
as
well
of
lands
as
goods
without
difference
,
this
is
meere
iniurie
;
because
that
proportion
is
not
obserued
which
aimeth
at
equalitie
.
For
the
Statute
it selfe
concerning
Sessement
of
subsidies
doth
make
a
diaphora
or
distinction
therein
;
for
landes
bee
at
foure
shillings
,
and
goods
at
two
shillings
and
eight
pence
the
pound
:
and
therefore
to
make
lands
and
goods
all
at
one
rate
in
other
charges
is
repugnant
to
the
equalitie
and
equitie
of
the
lawe
;
aequalitas
quam
Magistratus
statuit
seruanda
,
which
as
Hemingius
saith
,
ought
to
be
obserued
:
but
yet
this
is
made
but
a
superficiall
and
light
matter
in
many
places
,
amongest
such
(
no
doubt
)
as
are
more
forward
to
impose
then
to
pay
charges
,
which
that
learned
man
D.
Chytraeus
noted
in
his
time
,
and
therefore
he
left
this
sentence
to
all
Sessors
,
Quae
alijs
praecipis
ipse
facere
primus
videare
,
That
which
thou
doest
command
others
to
doe
,
see
that
thou
thy selfe
first
doest
it
:
for
that
common
wealth
must
needs
doe
well
,
where
precepts
and
presidents
goe
togither
,
as
Plato
saith
.
The
rate
of
the
Subsidie
is
,
or
ought
to
be
,
aequabilitatis
Normam
,
the
very
rule
of
equalitie
to
deriue
and
direct
all
other
charges
by
:
for
this
cause
many
respect
not
altogether
the
proportion
obserued
in
the
Subsidie
:
but
because
in
most
places
,
especially
in
cities
or
great
townes
,
collections
are
made
commonly
by
the
rate
of
the
subsidie
,
such
as
are
therein
vnequally
taxed
,
are
made
subiect
to
infinit
inequalities
and
iniuries
in
all
other
charges
.
In
common
charges
to
see
one
that
is
set
at
twentie
shillings
,
to
pay
foure
pence
,
when
another
of
his
value
paieth
two
shillings
by
the
rate
of
the
subsidie
;
to
see
one
that
may
dispend
in
annuall
reuenews
two
hundred
pounds
,
taxed
at
two
shillings
,
when
another
that
hath
not
the
tythe
of
his
liuing
,
laid
as
much
by
the
rate
of
the
subsidie
;
what
greater
inequalitie
and
iniury
can
there
be
,
that
these
which
disdaine
to
consort
with
the
lowest
in
cases
of
countenance
,
should
be
linked
with
the
lowest
in
matters
of
charge
?
so
the
old
prouerbe
is
still
approoued
,
The
weakest
must
to
the
wall
.
For
as
wormes
breed
soonest
in
the
softest
wood
,
so
wrongs
are
soonest
offered
to
the
weakest
person
.
These
Inequalities
are
so
apparent
that
in
most
places
when
a
Charge
is
imposed
,
the
better
sort
with
the
Constables
of
the
towne
assemble
together
,
about
the
equall
taxation
and
collection
of
it
:
if
it
be
in
Hundreds
they
deuide
themselues
into
Villages
:
if
in
great
towns
,
they
deuide
themselues
into
Wards
,
and
so
taxe
men
not
according
to
the
rates
in
the
Subsidie
,
but
in
some
measure
according
to
their
abilities
agreeable
to
the
generall
proportion
of
others
,
which
must
needs
be
a
very
indifferent
and
discreet
course
for
the
conseruation
of
the
people
in
much
vnitie
,
where
there
is
so
great
circumspection
to
equalitie
:
and
sithence
it
is
plebeiae
&
publica
expensa
,
the
common
charge
of
the
vulgar
sort
,
it
is
great
reason
they
should
proportion
their
owne
rates
,
so
the
charge
which
is
imposed
be
discharged
,
as
Bullinger
deliuereth
in
his
Decades
.
Chap.
11.
The
probable
causes
and
coniectures
why
men
are
so
vnequally
taxed
in
common
Impositions
and
charges
,
repugnant
to
generall
proportions
.
THese
vnequall
proportions
are
committed
by
the
Sessors
,
either
of
negligence
for
want
of
dutie
,
or
of
indiscretion
for
want
of
iudgement
,
or
of
ignorance
by
way
of
Apologie
,
or
of
wilfulnesse
by
way
of
affection
.
These
inequalities
are
committed
of
Negligence
for
want
of
dutie
:
for
there
are
some
which
rate
men
vpon
rumors
and
reports
;
nowe
as
it
is
a
maxim
amongest
Philosophers
in
vniversalibus
versatur
dolus
,
so
it
is
a
principle
of
experience
in
the
world
,
that
generall
relations
are
but
common
fallations
.
I
will
not
say
but
that
sometime
vox
vulgatis
veritatis
est
,
the
vulgar
voice
may
be
verified
:
but
yet
as
the
Phisition
in
some
cases
saith
,
that
Vrina
est
fallax
;
so
in
these
cases
I
would
haue
men
thinke
that
fama
est
mendax
,
rumor
is
but
a
flatuous
eccho
of
idle
tongues
:
and
therefore
Thales
Milesius
beeing
demanded
howe
much
trueth
did
differ
from
rumors
?
so
much
(
said
he
)
as
the
eies
are
distant
from
the
eares
,
noting
thereby
that
men
ought
to
be
oculer
and
not
auriculer
agents
,
if
they
wil
know
the
trueth
:
for
many
are
blazond
to
be
persons
of
great
liuing
,
which
when
they
come
to
be
founded
,
it
appeares
but
a
false
allarum
,
and
thus
are
many
hindred
by
heare-say
.
It
was
well
said
of
one
melius
est
,
it
is
farre
better
to
fall
into
the
hands
of
the
iudge
,
then
into
the
mouthes
of
the
common
people
:
for
hee
will
not
sentence
any
without
examination
&
proofe
,
when
the
other
will
censure
euery
one
by
rumors
and
reportes
.
If
you
looke
into
all
our
statutes
concerning
the
sesment
of
subsidies
and
taxes
,
there
is
a
prouision
made
for
the
appointing
of
certaine
persons
with
the
Constables
of
euery
Towne
to
be
sessors
of
their
neighbours
,
and
this
is
done
to
preuent
iniury
by
reportes
that
the
sessors
should
by
their
owne
personall
inquiery
take
inteeligence
of
euery
mans
estate
,
&
not
rely
vpon
relations
of
others
,
and
therefore
this
may
be
one
cause
why
many
are
wronged
by
inequality
if
the
sessors
neglect
their
duties
in
the
order
of
equality
.
These
inequalities
are
committed
of
Indiscretion
for
want
o
Iudgement
:
for
as
Seneca
saith
quidam
homines
duplo
plus
vident
quàm
alij
;
some
men
can
see
twice
asmuch
as
others
,
&
there
be
some
as
wise
as
Choraebus
that
would
vndertake
to
tell
the
waues
of
the
sea
,
and
yet
he
could
not
nomber
aboue
fiue
,
thereof
came
the
prouerbe
stultior
Choraebo
.
And
this
is
sometime
the
ouersight
of
the
sessors
,
they
can
prie
into
mens
estates
what
they
haue
to
liue
on
,
but
they
neuer
expend
their
charge
which
is
to
liue
of
them
,
and
so
they
ayme
at
men
in
these
matters
as
the
blind
man
doth
at
the
crowe
.
The
marchant
recounteth
his
charges
and
detriments
before
he
can
resolue
what
he
gaynes
by
his
ware
,
the
vintner
defrayeth
the
losse
of
leckage
before
he
can
set
downe
what
he
saues
by
his
wine
,
the
husbandman
respecteth
the
charge
of
sowing
and
reaping
before
he
can
see
what
he
getts
by
his
haruest
,
&
soe
sessors
ought
to
looke
into
the
charge
of
a
mans
familie
before
they
can
well
tell
howe
to
charge
him
by
his
ability
:
for
as
it
is
noted
in
Summa
Angelica
,
lucrum
non
dicitur
nisi
deductis
expensis
,
it
is
not
properly
called
gaine
vntill
expences
be
deducted
,
so
it
is
to
be
obserued
in
the
estates
of
men
,
vnlesse
there
be
consideration
of
their
charge
,
there
can
be
no
information
of
their
estate
.
It
is
reported
by
historians
,
that
in
Florence
he
that
was
father
of
fiue
children
was
exempted
from
all
impositions
;
Amongest
the
Lacedemonians
,
he
that
was
father
of
three
children
was
freed
from
watches
,
he
that
was
father
of
foure
children
,
was
released
ab
omni
onere
,
of
all
charges
,
Amongest
the
Womans
he
that
was
father
of
three
children
was
neuer
inforced
to
any
ambassage
,
if
he
were
father
to
fiue
children
,
he
was
freed
from
common
charges
,
but
if
he
were
father
of
thirteene
children
,
he
might
challenge
immunity
from
all
charge
,
as
Vlpian
saith
.
I
note
these
examples
to
this
end
,
not
that
any
should
be
priuiledged
from
charges
which
are
able
to
pay
,
but
that
in
common
taxations
there
should
be
some
regard
of
euery
mans
estate
by
his
charge
,
and
to
haue
the
more
fauour
in
respect
of
his
family
:
as
for
instance
where
one
is
worth
a
thousand
pounds
and
hath
none
but
his
wife
and
himselfe
to
prouide
for
,
and
being
a
Man
yet
liueth
not
like
a
man
but
feedeth
like
Diogenes
with
a
roote
,
and
goeth
like
Lazarus
with
a
ragge
,
such
a
miser
as
this
(
if
he
be
compared
with
another
of
equall
portion
which
hath
seauen
or
eight
children
&
maintaines
his
charge
in
some
ciuill
&
credible
sort
)
is
to
be
called
to
quadruple
charge
more
then
the
other
,
or
else
in
all
reason
it
can
be
no
equality
but
iniury
.
These
inequalities
are
commonly
excused
by
way
of
Apologie
deduced
from
the
example
of
the
labourers
in
the
Vyneyard
,
who
beeing
male-content
because
they
had
equall
pay
for
vnequall
paines
,
the
master
reprooued
them
and
said
,
Is
thy
eye
euill
because
mine
is
good
?
Vnder
this
pretext
many
doe
apologize
inequalitie
.
When
any
complaine
and
pleade
for
equall
ease
of
charge
aswell
as
others
,
what
is
that
to
you
(
say
they
)
doe
you
enuy
an
others
good
seeing
you
are
taxed
but
according
to
your
worth
,
are
you
any
way
wronged
?
Maledicta
glossa
quae
corrumpit
textum
as
one
saith
;
it
is
a
cursed
glosse
that
mars
the
text
,
and
this
is
nothing
but
a
retrouerting
of
the
text
for
a
mans
owne
turne
as
the
deuill
did
wrest
the
scriptures
to
supply
his
purpose
:
for
first
it
is
not
fit
to
mixe
spirituall
and
temporall
matters
in
one
sence
,
no
more
then
it
was
allowed
in
the
ould
lawe
to
weare
lynsey
both
in
one
garment
:
secondly
,
it
was
lawfull
for
the
master
of
the
vyneyarde
to
dispose
his
owne
goodes
at
his
pleasure
,
but
it
is
not
lawfull
for
a
sessor
to
vse
reipublice
bonis
at
his
pleasure
:
and
although
the
master
did
them
no
iniury
,
because
he
compounded
for
equall
salarie
,
yet
these
are
offered
wrong
which
are
vsed
without
equalitie
according
to
generall
proportions
,
as
in
the
9.
chapter
appeareth
very
pregnantly
.
These
inequalities
are
for
the
most
part
lead
by
swaie
of
affection
,
either
in
loue
or
hatred
,
fauour
or
displeasure
:
for
in
these
cases
,
as
one
saith
,
voluntas
&
amicum
&
inimicum
fait
,
it
is
the
will
that
doth
make
equality
and
inequalitie
:
for
if
men
were
all
beloued
a
like
then
should
they
be
charged
alike
respecting
their
portions
,
but
whether
they
be
loued
or
hated
in
these
generall
actions
of
inequalitie
,
the
Poets
wordes
prooue
true
,
Sic
volo
,
sic
iubeo
,
stat
pro
ratione
voluntas
,
the
will
beareth
the
greatest
sway
amongest
sessors
,
who
are
as
skilfull
in
substraction
and
Addition
as
the
best
Arithmetitians
,
and
they
can
as
closely
vent
their
willes
vnder
a
visor
,
as
Thamar
did
her
vice
vnder
a
vaile
,
for
this
Cymmerian
darknes
cannot
indure
the
sunne
no
more
then
owles
can
the
light
:
yet
as
the
Steward
when
he
had
a
sinister
pretence
could
readily
conceiue
and
say
,
I
knowe
what
to
doe
.
Luke
.
16
:
so
these
men
are
not
to
seeke
of
a
secret
conueyance
when
they
intend
what
to
doe
as
by
the
sequele
you
may
obserue
:
for
as
Paul
.
said
of
the
Ephesians
,
so
doe
I
of
these
sessors
,
it
is
shame
to
speake
of
the
things
are
done
oft
them
in
secret
,
Eph.
5.
1.
Such
as
haue
ease
vpon
Fauour
or
Affection
are
for
the
most
part
spared
in
these
respectes
.
It
is
my
kinsman
(
saith
one
)
I
must
vse
him
kindly
in
regard
of
aliance
,
affinitas
est
quasi
immunitas
:
for
one
saith
,
affinity
is
a
kind
of
immunity
.
It
is
my
friend
(
saith
another
)
I
must
gratify
him
because
of
his
good
remembrances
,
munus
amicos
parit
:
for
giftes
will
beget
frendes
.
It
is
my
customer
(
saith
another
)
I
will
ease
him
because
I
take
his
money
.
Quid
non
perunia
potest
?
for
what
will
not
mony
doe
?
It
is
my
man
(
saith
another
)
I
will
spare
him
in
respect
of
his
seruice
,
est
vir
palliatus
:
for
a
cloake
is
good
for
the
raine
.
It
is
my
tenant
(
saith
another
)
I
must
forbeare
him
because
I
am
his
Landlord
:
for
he
had
need
of
an
easy
rate
that
payes
an
hard
rent
.
This
may
well
be
said
to
be
a
Fauour
:
for
such
as
are
thus
set
at
a
lowe
rate
in
the
subsidy
,
are
the
lesse
subiect
to
priuie
seales
,
to
millitarie
munition
,
to
multiplicine
of
charges
,
&
therfore
amongest
the
Scithians
he
was
accounted
the
happiest
man
that
had
the
best
freindes
as
Lucian
reporteth
thereof
:
came
the
prouerbe
,
vbi
amici
ibi
opes
,
where
there
are
frendes
there
are
riches
;
yet
this
is
called
a
Fauour
but
abusiuely
as
Christ
was
called
sinne
:
for
that
cannot
be
deemed
gratious
which
occasioneth
a
double
disgrace
both
in
the
sessor
and
the
receptor
.
That
may
be
said
of
the
sessor
which
Nehemiah
said
of
such
persons
,
that
which
you
doe
is
not
good
;
Neh.
5.
9.
for
according
to
the
prouerbe
,
you
doe
but
cut
large
thonges
of
other
mens
leather
,
such
as
these
which
can
frankely
effuse
an
other
mans
goodes
as
the
wastfull
steward
did
,
Math.
16.
for
their
owne
pleasures
,
if
they
were
to
doe
good
with
their
owne
goodes
they
would
be
as
neere
as
Naball
was
,
loath
to
part
from
a
penny
;
if
you
will
afforde
a
fauour
where
you
affect
,
you
should
doe
well
to
effect
it
with
your
owne
:
for
these
are
Reipublicae
Bona
and
therefore
this
dooing
is
not
worth
gramercie
,
seeing
it
is
rather
to
be
deemed
a
fault
then
a
fauour
.
Those
which
are
thus
taxed
with
Fauour
it
is
but
an
ecclips
to
their
credites
by
exposing
themselues
to
all
opprobrie
:
for
flesh
and
bloude
cannot
brooke
to
see
such
as
haue
wealth
and
possessions
like
Diues
,
that
looke
to
be
called
Rabbi
with
obsequious
congies
,
and
to
haue
the
highest
places
with
the
proud
Pharisies
,
that
such
as
these
should
pay
no
more
than
the
Publican
,
towards
publike
charges
,
and
such
as
these
are
no
better
then
Impostors
to
their
prince
:
for
he
that
is
rated
most
according
to
his
portion
is
a
better
subiect
to
his
prince
then
such
an
one
as
exceedes
him
in
common
sessements
and
yet
is
taxed
far
vnder
his
substance
,
as
the
myte
of
the
poore
wydowe
was
farre
better
to
the
treasurie
then
the
offerings
of
the
rich
.
As
those
which
are
taxed
with
fauour
,
it
is
perceiued
by
a
kinde
of
substraction
in
taking
somewhat
from
assessements
without
equality
,
so
such
as
are
rated
vpon
displeasure
,
as
the
stone
is
said
to
growe
per
additamentum
by
a
kind
of
adding
to
,
so
that
will
appeare
by
a
kinde
of
Addition
or
putting
to
more
with
in
equality
,
which
may
be
apparantly
discerned
vpon
these
or
such
like
occasions
.
He
hath
set
vp
his
trade
(
saith
one
)
in
the
towne
to
hinder
me
,
I
will
nowe
helpe
him
forward
in
this
,
figulus
figulum
odit
:
for
it
is
a
common
thing
to
see
howe
one
mechanicke
will
maligne
another
.
He
would
not
giue
(
saith
another
)
to
such
a
voluntary
charge
when
he
was
mooued
;
I
will
nowe
meete
with
him
in
this
:
for
he
which
is
in
office
can
doe
much
ex
officio
,
vnder
colour
of
his
office
,
if
he
feareth
not
confusion
of
face
.
He
would
not
doe
me
such
a
pleasure
(
saith
another
)
when
I
had
occasion
to
vse
him
,
I
will
now
remember
him
in
this
:
I
haue
a
way
(
saith
Iesabell
)
when
shee
could
not
haue
her
wil
another
way
.
He
hath
done
me
much
iniurie
(
saith
another
)
by
suites
and
speeches
;
I
will
now
somewhat
requite
him
in
this
:
for
priuate
grudges
are
easily
protected
vnder
publike
businesse
.
He
is
very
thriftie
in
the
world
(
saith
another
)
I
will
nowe
crop
his
living
a
little
in
this
,
as
the
Egyptians
did
oppresse
the
Israelites
with
burdens
,
because
they
did
multiply
and
increase
.
This
may
well
be
said
to
be
a
Displeasure
:
for
vnius
compendium
alterius
dispendium
,
that
which
the
other
of
Fauour
doth
prevent
,
this
of
Displeasure
must
vndergoe
,
in
extremities
Symon
must
needs
beare
the
crosse
.
It
is
too
odious
in
this
age
to
see
howe
such
as
dare
not
play
the
lyon
,
will
play
the
Foxe
,
and
when
they
can
no
way
quite
themselues
in
their
owne
matters
,
they
will
cloake
it
sub
officio
,
vnder
their
office
,
or
pretence
of
some
legall
or
regall
busines
;
and
because
this
shall
not
seeme
to
be
a
paradoxe
,
I
referre
you
to
scripturall
instances
for
proofe
.
When
the
Rulers
had
a
spite
against
Daniel
because
he
was
seconded
by
the
king
,
they
could
no
way
tell
howe
to
be
reuenged
,
but
by
soliciting
the
king
to
make
a
decree
,
that
by
colour
thereof
,
they
might
worke
their
wills
vpon
good
Daniel
.
When
Haman
did
malice
Mordecai
because
he
would
not
mooue
his
hatte
,
he
durst
not
openly
be
reuenged
of
him
,
but
by
suggesting
the
king
to
write
letters
,
that
vnder
pretext
therof
,
he
might
haue
his
mind
of
good
Mordecai
.
It
is
so
generall
a
note
in
the
nature
of
man
,
that
such
as
haue
their
minds
cauterized
with
malice
,
care
not
with
what
weapons
they
fight
,
so
they
may
haue
their
wils
.
These
kinde
of
Sessors
should
consider
this
saying
,
posse
&
nolle
nobile
,
it
is
the
part
of
a
wiseman
sometime
to
sequester
his
will
from
his
power
,
and
in
some
cases
not
to
doe
,
what
he
might
doe
,
is
held
for
a
true
type
of
nobilitie
;
this
were
a
good
course
to
kirbe
in
men
of
these
conditions
,
that
in
their
taxations
they
deale
not
as
their
wils
and
affections
carrie
them
,
but
as
Cicero
saith
,
quid
lex
&
religio
cogat
,
what
lawe
and
religion
compell
them
,
and
to
doe
what
is
meete
to
be
done
,
and
not
that
which
they
may
doe
:
for
who
knowes
not
what
a
man
in
office
may
doe
pretextu
officij
by
colour
of
his
office
,
where
there
is
no
care
or
conscience
in
the
execution
of
it
?
The
Philosopher
saith
,
iniquus
est
qui
inuidet
aut
fauet
,
that
he
is
a
wicked
person
that
doeth
enuie
or
fauour
especially
in
publique
cases
where
there
ought
to
be
some
proportion
in
equalitie
without
respect
of
partialitie
:
therefore
Sessors
should
doe
wel
to
obserue
what
a
great
reproch
it
is
to
be
reputed
partiall
,
it
is
to
their
names
farre
worse
them
a
myte
to
the
cheese
,
or
a
moath
to
the
cloth
;
and
who
would
be
branded
for
bad
dealing
,
either
with
the
blacke
cole
as
a
marke
of
infamie
to
the
world
,
or
by
casting
of
the
blacke
stone
(
in
signe
of
ignominie
)
into
the
water
,
as
it
had
woont
to
be
an
auncient
custome
amongest
the
heathens
,
to
excuse
or
accuse
men
by
casting
of
white
and
blacke
stones
into
the
water
,
which
Ouid
reporteth
,
Mos
erat
antiquis
,
niueis
,
atrisque
lapillis
,
his
damnare
rees
,
illis
absoluere
culpa
.
Metamorph.
lib.
15.
Such
Sessors
which
seeke
to
reuenge
their
priuate
wrongs
or
wils
vnder
publicke
businesse
,
should
feare
by
following
the
former
presidents
,
least
they
incurre
the
like
punishments
.
If
your
Statutes
punish
those
which
vse
false
weights
&
measures
to
deceiue
others
,
God
wil
not
spare
those
which
vse
false
and
vnequall
rates
to
iniure
others
,
and
if
Iurors
are
bound
by
oath
to
present
such
as
vse
false
weights
,
all
men
are
bound
by
allegeance
to
discouer
such
as
make
false
rates
:
for
by
the
ciuill
lawe
,
peccata
nocentium
expedit
esse
nota
,
it
is
deemed
a
sinne
to
conceale
any
sinister
dealings
.
Chap.
12.
What
persons
are
liable
and
ought
to
be
taxed
towards
common
Impositions
and
Charges
.
ALL
persons
of
abilitie
as
well
subsidie
men
as
others
cohabiting
within
any
citie
,
towne
,
village
,
&c.
are
to
be
taxed
towards
common
impositions
and
charges
.
Charges
are
said
to
be
a
burden
,
and
we
are
taught
to
beare
one
anothers
burden
:
for
a
burden
beeing
borne
by
many
,
though
it
be
heauie
,
it
will
seeme
light
,
according
to
the
olde
saying
,
many
hands
make
light
worke
.
It
is
noted
amongest
swine
,
that
one
hogge
will
succour
an
other
that
is
baited
,
then
amongest
Christians
one
man
ought
to
helpe
another
that
is
burdened
.
It
is
the
nature
of
dogges
in
fighting
,
not
to
rescue
,
but
to
fall
vpon
him
that
is
beaten
:
men
doe
not
differ
from
dogges
,
if
they
will
not
releiue
him
that
is
vnder
a
burden
,
and
if
a
good
man
will
be
mercifull
to
his
beast
,
he
is
worse
then
a
beast
that
will
not
be
mercifull
to
his
brother
.
It
is
reported
of
that
godly
gouernour
Nehemiah
,
howe
in
a
common
wealth
cause
,
to
animate
others
,
he
made
himselfe
the
first
example
;
Euen
I
(
saith
he
)
doe
it
,
Nehem.
5.
10.
the
magistrate
is
called
Magistratus
,
either
of
magis
&
stratus
,
because
he
is
of
more
dignitie
and
authoritie
then
others
;
or
of
magis
&
status
,
because
he
is
of
greater
state
and
abilitie
then
others
:
and
therefore
such
as
be
Magistrates
will
rather
addere
then
adimere
,
that
is
,
they
will
be
as
readie
to
conioyne
as
to
inioyne
any
charge
;
for
the
office
cannot
priuiledge
any
from
expence
,
but
as
the
Poet
saith
,
Si
quaratur
honos
non
fugiatur
onus
,
if
any
will
get
honour
by
his
office
,
he
must
not
eschewe
the
burden
:
and
such
as
are
readie
to
command
and
will
not
commute
with
others
,
est
onus
non
honos
,
as
one
saith
,
it
is
chargeable
but
not
honourable
:
for
as
Peter
said
to
Christ
,
Master
pittie
thy selfe
,
so
it
will
be
reported
of
these
,
they
are
of
Peters
minde
,
they
will
pittie
themselues
though
they
oppresse
others
,
but
by
reason
of
authoritie
they
will
not
put
their
neckes
to
it
,
as
it
was
said
of
the
great
men
of
Ierusalem
,
Nehem.
3.
5.
nay
they
will
not
put
so
much
as
their
finger
to
it
,
as
it
was
noted
in
the
Scribes
and
Pharises
,
Math.
23.
4.
It
is
obserued
in
the
Preists
&
Leuites
that
in
these
common
charges
they
were
presidents
to
the
common
people
:
for
they
are
first
placed
to
commend
their
forwardnes
as
you
may
read
in
Neh.
3.
1.
which
is
a
good
memento
to
all
ministers
of
the
word
:
for
a
minister
is
so
called
à
ministrando
of
ministring
,
to
shew
that
there
is
required
as
well
exhibition
with
the
hand
,
as
exhortation
with
the
tongue
,
which
S.
Gregorie
noteth
when
he
saith
qui
alios
ad
bene
operandum
excitat
ad
bene
agendum
seipsum
ligat
:
he
that
exciteth
others
to
welldooing
doth
bind
himselfe
to
the
like
,
otherwise
as
Cato
saith
,
turpe
est
doctori
it
is
a
shameful
thing
to
the
teacher
if
his
deedes
reprooue
his
doctrine
,
as
it
was
in
the
Preist
and
Leuit
who
could
shew
others
the
way
,
&
yet
themselues
did
shun
the
way
when
they
should
compassionate
the
wounded
man
.
Thus
when
the
magistrate
doth
prodesse
aswell
as
praesse
and
the
minister
dare
as
well
as
fari
,
it
must
needes
be
a
great
incouragement
to
the
common
sort
to
followe
:
for
similitude
and
example
doe
mooue
much
,
faith
Cicero
,
&
S.
Austine
saith
that
examples
are
as
sermons
to
the
vulgar
people
,
and
therefore
as
many
horses
which
trauell
together
goe
more
willingly
in
the
way
,
so
many
men
participating
together
,
pay
the
more
cherefully
their
charges
.
There
be
some
which
vnder
colour
of
office
doe
challenge
a
kind
of
immunity
from
common
charges
:
for
it
is
a
common
practise
of
Constables
in
some
places
in
respect
of
their
paines
to
saue
their
purses
.
In
taking
of
paynes
they
doe
but
their
office
,
the
very
word
officium
doth
signify
duty
,
to
teach
such
as
are
in
office
to
doe
their
duties
,
which
cannot
be
without
paines
.
This
duty
and
paines
is
required
by
the
lawes
of
god
&
man
.
The
word
of
God
commandeth
euery
one
that
is
in
office
to
be
diligent
therein
,
hereof
it
is
written
,
let
him
that
hath
an
office
waite
of
it
,
Rom.
12.
7.
and
therefore
it
is
obserued
in
such
officers
as
feare
God
that
they
would
performe
their
duties
with
al
sedulitie
euen
for
conscience
sake
without
commodity
,
they
deemed
it
so
odible
to
saue
by
their
office
.
Neh.
5.
15.
The
lawes
of
men
doe
not
only
compell
Constables
to
be
diligent
&
attendant
in
the
execution
of
their
office
,
as
appeares
in
the
Statutes
made
in
the
33.
Hen.
8.
cap.
10.
37.
Hen.
8.
cap.
8.
and
in
diuers
others
,
but
there
is
inflicted
punishments
vpon
Constables
for
negligence
in
their
office
,
in
some
cases
,
with
the
losse
of
fiue
poundes
,
14.
Eliz.
5.
in
other
cases
with
the
losse
of
twenty
poundes
.
23.
Hen.
6.
cap.
14
,
yea
and
in
some
cases
with
the
losse
of
all
their
goods
.
11.
Hen.
4.
cap.
12.
so
that
paines
is
vrged
as
a
thing
penall
.
If
we
should
reason
a
pari
by
comparing
the
Constables
paines
with
others
that
are
in
office
,
if
you
consider
the
office
of
ouerseers
for
the
poore
,
they
take
triple
paines
to
the
constables
and
neglect
their
owne
priuate
busines
for
a
publique
benefit
,
and
yet
they
are
contributors
as
well
as
others
,
and
shall
Constables
be
paid
for
their
paines
?
de
similibus
simile
debet
esse
iudicium
,
I
can
see
no
reason
for
it
in
equity
or
equality
.
If
we
should
respect
the
losse
of
their
time
,
why
?
in
dooing
of
their
duties
they
doe
redeeme
the
time
,
when
in
their
idle
pastimes
and
sportes
they
doe
but
mispend
the
time
,
and
seeing
as
Plato
saith
,
Nascimur
pro
patria
,
how
can
they
better
improue
their
time
then
for
the
common
good
of
their
country
,
whereunto
we
ought
to
dedicate
our
paines
,
purses
,
and
persons
if
occasion
constraineth
?
In
Citties
and
in
great
townes
where
there
are
many
Constables
,
their
paines
are
the
lesser
,
but
their
sauings
are
the
greater
.
In
a
leuie
of
twenty
poundes
,
if
Constables
may
be
suffered
to
reserue
their
owne
payments
,
how
soone
may
they
saue
aboue
thirty
shillings
according
to
ordinary
rates
,
which
is
vnreasonable
?
considering
it
far
exceedeth
princely
allowance
:
for
the
Constable
or
other
officer
in
subcoliecting
of
the
subsidy
hath
but
two
pence
in
the
pound
allowed
him
,
and
shall
the
Constables
saue
aboue
eighteene
pence
in
the
pound
for
the
collection
of
all
other
common
charges
?
nominatim
aliquos
referre
possum
:
I
feare
there
be
too
too
many
,
I
will
not
maligne
them
,
but
God
amend
them
.
If
you
search
all
the
statutes
you
shall
not
find
(
vnlesse
it
be
in
the
subcollection
of
the
subsidy
)
that
constables
are
to
make
a
profit
of
their
paines
:
for
then
it
were
rather
an
occupation
then
an
office
;
and
therefore
this
kind
of
sauing
is
not
to
be
suffered
in
a
common
welth
:
for
it
is
condemned
in
the
scriptures
by
an
argument
drawen
à
maiori
ad
minue
from
the
greater
to
the
lesser
in
this
sort
;
such
as
were
couetous
were
not
to
be
called
to
office
by
the
word
of
god
Exod
,
18.
21.
but
these
which
saue
their
owne
charges
vnder
coulour
of
their
office
are
couetous
,
ergo
&c.
This
vnderhand
sauing
may
by
circumstance
be
condemned
by
our
positiue
lawes
,
in
this
manner
.
Sauing
is
secret
kind
of
getting
,
he
that
secretly
getteth
by
sinister
meanes
is
no
better
then
a
theefe
,
and
therefore
if
he
be
deemed
a
felon
by
our
lawes
which
taketh
aboue
fiue
shillings
from
a
priuat
person
what
shall
we
terme
these
that
defraud
the
Common-welth
of
so
much
mony
in
a
publique
charge
?
It
makes
me
remember
that
pretie
allusion
of
M.
Cato
sitting
to
this
purpose
,
fures
tenues
the
lesser
theeues
(
saith
he
)
are
restrained
with
shackells
&
linckes
of
iron
about
their
legges
,
but
the
greater
theeues
,
doe
gestare
in
colo
Catenas
aureas
,
iett
vp
and
downe
with
chaines
of
gould
about
their
neckes
,
and
costly
induments
vpon
their
bodie
.
I
pray
god
these
kind
of
sauers
be
not
such
,
if
they
be
they
are
no
better
then
caterpillers
to
a
common-welth
.
There
be
others
that
plead
a
priuiledge
from
common
charges
;
because
they
are
out
of
the
Subsidy
booke
;
if
they
be
of
any
competent
ability
,
this
is
rather
a
reason
of
some
emphasis
to
make
them
capable
of
other
charges
:
for
seeing
they
neither
pay
subsidy
,
or
finde
armor
as
others
doe
which
are
in
the
subsidy
,
they
may
the
better
contribute
to
other
charges
.
Who
knowes
not
that
many
are
spared
out
of
the
subsidie
for
many
respectes
and
yet
they
are
(
or
ought
to
be
)
lyable
to
the
charge
of
puruey
for
the
prince
,
prouision
for
the
poore
,
impositions
of
a
towne
?
the
widowe
gaue
her
myte
,
aswell
as
others
that
gaue
more
,
he
liueth
like
a
hogge
that
doth
no
good
while
he
liueth
,
nay
as
Seneca
saith
,
Non
viuit
qui
nemini
viuit
he
liueth
not
at
all
,
that
liueth
for
none
but
himselfe
.
He
that
will
haue
the
rose
must
away
aswell
with
the
pricke
as
the
sauour
,
the
philosopher
could
say
qui
sentit
commodum
debet
sentire
onus
,
he
that
receiueth
profit
must
not
refuse
expence
:
for
such
as
cohabit
together
to
reape
a
benefit
,
must
be
coadiutors
together
for
ease
of
a
burden
,
otherwise
they
deserue
not
the
name
of
a
neighbour
,
but
are
fit
to
be
secluded
from
humane
societie
.
FINIS
.