THE
COPIE
OF
A
SERMON
PREACHED
AT
GLASCO
;
IN
THE
generall
Assembly
,
1610.
PSAL.
122.
I
reioyced
greatly
when
they
said
vnto
me
,
we
will
goe
into
the
house
of
the
Lord
.
YOV
shall
better
vnderstand
the
occasion
that
induced
the
Prophet
Dauid
to
write
this
Psalme
,
if
you
will
first
remember
certaine
things
written
of
the
Tabernacle
,
in
the
Booke
of
Exodus
and
else-where
.
It
was
called
,
The
Tabernacle
of
the
Congregation
,
because
the
people
did
assemble
together
at
it
for
the
seruice
of
God
:
of
Testimonie
,
because
it
carryed
manifest
euidences
of
Gods
presence
amongst
them
.
It
was
portable
,
and
all
things
belonging
to
it
were
so
,
because
the
people
themselues
had
then
no
setled
place
of
abode
,
but
wandred
like
pilgrimes
in
the
wildernes
by
the
space
of
fortie
yeares
.
And
some
whiles
after
they
came
into
the
Land
of
Promise
,
it
was
carryed
from
place
to
place
:
being
first
pitched
in
Gilgall
,
Iosu
▪
4.
afterward
in
Silo
,
Iosu
.
18.
From
thence
the
Arke
was
brought
into
the
campe
of
the
Israelites
,
1
Sam.
4.
It
was
taken
by
the
Philistimes
,
sent
back
to
Bethshemesh
;
and
last
of
all
,
placed
in
Kiriath-iearim
,
not
in
any
publicke
seate
,
but
in
the
house
of
Abinadab
a
priuate
man
.
So
little
was
the
care
and
respect
that
Saul
had
to
Religion
,
that
the
Arke
of
God
was
neglected
,
and
not
sought
vnto
in
his
dayes
.
1
Chron.
13.3
.
But
good
Dauid
inlarged
it
,
and
with
solempnitie
of
ioy
brought
it
to
Sion
his
owne
Citie
.
Where
first
he
put
it
within
a
tent
or
Tabernacle
.
For
albeit
God
had
foretold
that
he
would
not
alwayes
wander
too
and
fro
,
but
would
finde
out
a
place
of
rest
,
where
his
Sanctuarie
should
abide
:
that
place
being
not
yet
reuealed
to
Dauid
,
he
prouided
curtaines
and
a
tent
,
whereunto
it
had
beene
wonted
almost
a
thousand
yeares
.
But
when
he
vnderstood
that
the
Lord
had
chosen
the
hill
of
Sion
to
be
an
habitation
for
himselfe
,
that
there
should
be
his
rest
for
euer
:
and
that
the
people
with
vnanimitie
did
willingly
entertaine
the
exercises
of
Religion
in
the
same
place
.
As
he
was
abashed
to
dwell
in
a
house
of
Cedar
,
and
to
leaue
the
Arke
of
God
vnder
Curtaines
,
and
thereupon
resolued
to
build
an
house
for
God
,
till
the
charge
thereof
was
committed
ouer
to
Salomon
his
Sonne
:
so
in
testification
of
his
owne
gladnesse
,
that
Religion
should
now
grow
to
a
setled
certaintie
,
hee
conceiued
and
writ
this
Psalme
.
Thus
much
of
the
occasion
.
which
giueth
vs
instruction
;
namely
that
the
supreame
power
and
authoritie
of
setling
Religion
;
and
the
oeconomie
or
disposition
of
the
ceremonies
thereof
belongeth
to
the
King
.
Dauid
performed
both
most
happily
,
without
controulement
:
and
that
could
not
haue
wanted
here
,
more
then
it
did
in
his
faire
purpose
of
building
the
Temple
,
if
the
bounds
of
his
vocation
had
beene
exceeded
in
this
,
as
they
were
in
that
.
God
requireth
double
seruice
from
Kings
:
one
is
of
obedience
,
as
they
be
men
:
the
other
of
prouision
,
by
reason
of
their
office
,
and
as
they
are
Kings
:
therein
they
must
serue
God
extraordinarily
aboue
all
other
men
,
by
making
holy
Lawes
,
not
for
the
ciuill
state
of
their
Kingdomes
alone
,
but
in
matters
also
concerning
diuine
Religion
,
and
government
of
the
Church
.
If
this
were
not
an
incident
of
the
Royall
office
,
the
holy
Ghost
would
not
haue
attributed
the
deformities
of
Religion
,
and
mis-gouernment
of
the
Church
to
the
want
of
a
King
.
It
is
an
vsuall
acclamation
in
the
Booke
of
Iudges
,
and
the
ordinary
censure
of
the
holy
Ghost
in
those
cases
,
Then
there
was
no
King
in
Israel
.
But
how
should
the
want
of
a
King
occasion
disorder
in
religion
,
if
the
rectifying
of
such
things
were
not
within
his
verge
and
charge
?
Dauid
here
held
it
a
part
of
his
duetie
,
so
did
Salomon
his
Sonne
after
him
:
and
(
least
any
should
imagine
that
these
two
were
priuiledged
for
those
affaires
by
particular
warrant
,
)
so
did
Asa
:
so
did
Ichosaphat
:
so
did
Ezechias
:
so
did
Iosias
,
as
appeareth
in
the
Bookes
of
Kings
and
Chronicles
:
so
did
Constantine
the
first
Christian
Emperour
:
so
did
Theodosius
:
so
did
Gratian
:
so
did
Iustinian
:
so
did
Charles
the
great
,
as
the
Ecclesiasticall
Stories
testifie
:
so
Eleutherius
a
Bishop
of
Rome
aduised
Lucius
to
doe
,
that
was
King
of
Britaine
about
150.
yeares
after
Christ
,
and
giueth
this
reason
of
his
aduise
;
Quia
Vicarius
Dei
estis
in
vestro
regno
:
you
(
saith
the
Bishop
of
Rome
vnto
the
King
)
may
make
Lawes
for
religion
,
because
you
are
Gods
Lieutenant
,
Vicar
,
and
Deputie
within
your
owne
Kingdome
:
so
the
municipal
Lawes
of
our
kingdome
intendeth
:
for
they
account
not
the
Prince
a
meere
Ciuill
or
Ecclesiasticall
person
,
as
they
doe
others
,
but
mixt
:
by
reason
of
the
power
that
he
hath
in
both
.
So
Paul
determineth
of
this
point
for
the
new
Testament
,
when
hee
willeth
prayers
to
be
made
for
Kings
and
men
in
authoritie
,
that
we
may
lead
a
quiet
and
peaceable
life
in
all
godlinesse
and
honesty
.
And
what
meanes
can
wee
haue
from
Kings
for
godlinesse
and
honesty
?
none
verily
but
by
their
authoritie
and
power
,
whereby
as
Guardians
of
both
Tables
of
the
Law
of
God
,
they
make
Edicts
for
obseruation
of
the
one
and
other
.
Now
to
the
Psalme
,
which
consisteth
of
three
parts
:
the
first
expresseth
Dauids
ioy
:
the
second
containeth
the
causes
thereof
:
the
third
hath
a
praise
of
Ierusalem
,
and
a
prayer
for
the
same
;
my
purpose
is
to
treat
of
the
two
former
.
Part.
Dauids
ioy
teacheth
vs
that
Gods
children
be
not
Stoiks
:
a
kinde
of
Philosophers
that
desired
to
be
without
affections
.
And
further
it
informeth
vs
,
that
godlinesse
standeth
not
in
solempne
or
sowre
lookes
.
The
most
godly
haue
their
affections
:
God
planted
them
in
man
,
when
he
stood
in
perfect
integritie
vnstained
with
sin
.
And
Christ
himselfe
was
not
without
them
.
Then
it
is
no
part
of
holinesse
to
shake
off
all
affections
:
but
to
subdew
and
temper
the
heate
of
them
,
when
they
are
blowne
with
the
bellowes
of
concupiscence
,
that
no
flame
be
kindled
against
God
,
against
our
neighbours
,
against
our selues
,
against
our
owne
saluation
:
this
is
a
speciall
kinde
of
godlinesse
,
of
pietie
,
of
holinesse
,
of
Christianitie
.
Take
away
sorrow
in
afflictions
,
and
all
chastisement
of
discipline
shall
proue
vaine
.
Where
will
that
godly
sorrow
be
that
worketh
repentance
not
to
be
repented
of
?
Take
away
ioy
in
prosperitie
,
and
no
place
will
be
left
for
thankes-giuing
.
Take
away
both
,
&
the
Apostles
rule
must
cease
,
reioyce
with
them
that
reioyce
,
and
weepe
with
them
that
weepe
.
Seeing
then
the
affection
of
Ioy
is
naturall
,
planted
in
our
hearts
by
the
Creator
,
of
great
vse
and
necessitie
for
performance
of
many
good
offices
,
the
conclusion
followeth
,
that
it
cannot
be
but
lawfull
.
Yet
the
corruption
of
our
nature
doth
peruert
many
things
that
be
good
and
lawfull
,
and
by
our
abuse
we
make
them
euill
and
vnlawfull
.
So
we
doe
in
this
particular
affection
,
when
we
studie
,
when
we
spend
our
thoughts
and
time
in
chearing
vp
our
owne
hearts
,
without
regard
of
our
sinnes
,
without
regard
of
the
afflictions
of
Ioseph
,
without
all
feeling
and
feare
of
Gods
iudgements
.
In
like
sort
a
great
number
peruert
and
change
the
nature
of
this
affection
,
when
they
set
their
whole
ioy
and
delight
in
circumuenting
their
brethren
:
others
when
they
wallow
in
the
mire
of
their
owne
filthinesse
and
sensualitie
:
others
in
heapes
of
their
riches
with
the
foole
in
the
Gospell
:
in
their
surfets
,
drunkennesse
,
and
excessiue
riot
,
with
the
rich
Glutton
:
in
the
venime
and
poyson
of
their
slanderous
tongues
,
with
Dauids
Tyrant
.
Psal.
52.
All
these
and
such
like
,
are
glad
when
they
haue
done
euill
,
and
reioyce
in
the
worst
things
:
therefore
wee
will
call
their
ioy
carnall
.
Christ
pronounceth
a
woe
to
them
;
Woe
vnto
you
that
laugh
now
,
for
you
shall
weepe
:
You
passe
your
dayes
in
ioylities
,
and
in
a
moment
you
shall
goe
downe
into
hell
.
Iob.
20.
Momentaneum
est
quod
delectat
,
aeternum
vero
quod
cruciat
.
O
remember
that
your
pleasures
are
but
transitorie
,
and
your
torments
euerlasting
.
There
is
another
kinde
of
ioy
,
called
Spirituall
,
because
it
proceedeth
from
the
holy
Ghost
,
and
is
reckoned
amongst
the
fruits
of
the
Spirit
.
Gal.
5.
It
is
promised
to
the
faithfull
,
Esay
35.
They
shall
obtaine
ioy
and
gladnesse
,
and
sorrow
and
mourning
shall
flie
away
.
The
Apostles
felt
the
fruit
hereof
,
when
they
departed
from
the
Councill
reioycing
that
they
were
counted
worthy
to
suffer
rebuke
for
his
name
.
The
like
comfort
befell
those
Saints
,
that
the
Apostle
speaketh
to
,
yee
suffred
with
ioy
▪
the
spoiling
of
your
goods
,
knowing
in
your selues
how
that
yee
haue
in
heauen
a
better
and
an
enduring
substance
.
Hebr.
10.
Of
this
sort
was
Dauids
ioy
here
,
as
by
the
causes
thereof
shall
appeare
.
Part.
The
first
cause
of
his
Ioy
was
,
the
readinesse
,
the
alacritie
and
chearefulnesse
that
hee
obserued
in
the
people
,
stirring
vp
one
another
,
with
a
sweete
correspondencie
or
consent
,
and
encouraging
themselues
with
mutuall
exhortations
,
to
go
into
the
house
of
the
Lord
.
This
good
Prince
knowing
the
manifold
graces
of
God
that
be
dispensed
in
the
Church
,
reioyceth
in
spirit
and
heart
to
see
his
people
inflamed
with
a
desire
of
that
place
where
they
might
enioy
them
all
.
By
this
example
hee
doth
teach
and
admonish
vs
to
conceiue
double
ioy
when
God
by
his
holy
spirit
doth
not
onely
frame
euery
one
of
vs
to
the
obedience
of
his
word
,
but
bringeth
others
also
with
vs
into
the
same
obedience
,
that
wee
may
all
hold
a
kinde
of
harmonie
and
fellowship
in
faith
.
Therefore
if
wee
will
be
like
Dauid
,
wee
must
ioy
,
wee
must
take
a
delight
and
pleasure
in
the
pietie
of
our
brethren
:
and
as
euery
one
is
first
called
,
so
to
labour
and
stirre
vp
others
to
the
like
vocation
.
We
ought
to
doe
it
,
first
in
respect
of
Gods
glory
,
which
we
are
commanded
to
aduance
.
And
if
God
be
to
be
glorified
in
all
things
of
vs
that
are
created
for
no
other
purpose
:
How
carefull
should
wee
be
to
seeke
his
glory
in
the
saluation
of
mankinde
,
the
most
pretious
thing
in
the
world
,
if
you
value
it
by
the
price
?
Or
if
the
friends
of
the
woman
did
reioyce
with
her
,
when
shee
found
her
groat
,
how
much
more
worthily
may
we
triumph
in
an
holy
and
spirituall
kinde
of
ioy
at
the
finding
of
that
pretious
groat
which
carryeth
the
stampe
and
Image
of
our
heauenly
King
.
Againe
,
this
care
is
recommended
vnto
vs
in
that
charitie
which
wee
are
commanded
to
yeeld
vnto
our
brethren
.
That
charging
vs
with
a
speciall
care
of
their
temporall
liues
,
their
name
,
and
goods
,
doth
impose
a
more
holy
care
for
their
religion
,
faith
,
soules
,
saluation
,
and
all
things
thereto
belonging
.
Therefore
I
make
that
anther
note
out
of
this
place
and
example
,
that
we
ought
to
call
vpon
our
brethren
,
and
to
exhort
one
another
to
the
exercises
of
religion
.
Despise
not
this
example
,
but
imagine
that
these
words
be
now
no
more
the
speach
of
the
Israelites
incouraging
one
another
,
but
of
the
holy
Ghost
,
rowsing
vs
all
to
the
like
endeauour
.
We
will
goe
into
the
house
of
the
Lord
.
The
benefits
that
God
dispenseth
in
his
house
are
of
such
consequence
that
they
may
well
breed
in
euery
man
a
loue
and
liking
of
the
Church
.
Whether
you
looke
to
the
Tabernacle
,
the
Temple
,
or
the
Church
,
God
promiseth
his
presence
and
propitiation
to
euery
one
of
them
particularly
.
For
the
Tabernacle
,
he
saith
,
Exod.
25.
They
shall
make
me
a
sanctuary
,
and
I
will
dwell
in
the
middest
of
them
.
Of
the
Temple
,
1
Kings
9.
I
haue
heard
thy
prayer
and
supplication
that
thou
hast
made
before
mee
.
I
haue
hallowed
this
house
,
and
my
eyes
,
and
my
eares
,
and
hart
shall
be
there
perpetually
.
Of
the
Church
,
where
two
or
three
he
gathered
together
in
my
name
,
I
am
in
the
midst
of
them
.
Now
where
God
is
present
and
ready
to
help
,
what
good
thing
can
be
,
that
is
not
there
to
be
found
?
Seeing
he
is
the
fountaine
of
all
goodnesse
,
no
good
thing
can
be
lacking
where
he
dwelleth
.
There
is
peace
,
ioy
,
saluation
,
comfort
,
and
happinesse
.
On
the
other
side
,
where
God
is
not
present
,
no
mischiefe
is
wanting
:
nor
anguish
,
nor
affliction
,
nor
heauinesse
,
nor
feare
,
nor
the
worme
that
dyeth
not
,
nor
the
fire
that
cannot
be
quenched
.
How
miserably
was
Saul
distressed
when
God
left
him
?
1
Sam.
18.
euen
so
are
the
godly
,
as
oft
as
they
are
bereaued
of
of
the
Tabernacle
,
of
the
Temple
,
of
the
Church
:
because
they
want
Gods
presence
,
they
thinke
themselues
to
be
in
a
kinde
of
hell
.
Woe
is
mee
that
I
am
constrayned
to
dwell
with
Mesech
,
and
to
haue
my
habitation
amongst
the
tents
of
Kedar
.
Besides
Gods
presence
in
the
Church
wee
haue
Christ
ther
also
our
Mediator
.
Ther
he
exerciseth
the
office
of
his
headship
:
there
he
gouerneth
,
guideth
,
quickneth
,
and
nourisheth
his
members
,
and
as
a
true
head
,
communicateth
his
owne
liuelihood
,
and
happinesse
with
them
.
Furthermore
in
the
Church
the
holy
Ghost
is
inspired
by
the
distribution
and
influence
of
his
graces
vpon
the
faithfull
.
Last
of
all
,
in
the
Church
and
holy
assemblies
,
the
power
of
Gods
word
and
Sacraments
is
most
effectuall
.
And
if
the
Queene
of
Saba
did
account
them
happie
which
attended
King
Salomon
,
to
heare
his
wisedome
:
how
much
greater
is
their
happinesse
,
that
attend
the
places
where
they
heare
wisedome
,
not
of
man
,
but
the
heauenly
wisedome
of
Almightie
God
sounding
effectually
in
his
word
?
If
we
seeke
our
owne
ease
,
we
neede
not
to
goe
far
for
it
,
as
the
Iewes
did
to
Ierusalem
:
it
is
brought
home
to
our
dores
;
euery
man
may
talke
of
it
with
his
neighbour
vnder
his
Vine
and
figge-tree
.
If
we
looke
for
profit
:
it
is
godlinesse
onely
that
hath
promises
of
this
life
,
and
of
the
world
to
come
.
What
would
you
haue
,
that
is
not
in
it
?
Pleasure
?
O
taste
and
see
how
sweet
and
gracious
the
Lord
is
.
The
testimonies
of
the
Lord
are
right
,
and
reioyce
the
heart
:
more
to
be
desired
then
Gold
,
yea
,
then
much
fine
gold
,
sweeter
also
then
hony
and
the
hony
combe
.
If
the
pleasure
that
commeth
out
of
the
Word
be
inestimable
:
such
as
eye
hath
not
seene
,
eare
hath
not
heard
,
and
neuer
entred
into
the
hart
of
man
.
If
godlines
be
great
riches
▪
that
pretious
pearle
which
is
to
be
purchased
of
wise
Marchants
with
the
losse
of
all
we
haue
.
If
nothing
be
more
easie
for
vs
then
to
heare
the
word
of
God
,
and
to
feede
our
soules
,
at
the
Lords
sacred
Table
.
If
this
be
that
one
thing
that
our
Sauiour
Christ
saith
is
necessarie
:
then
I
beseech
you
by
the
mercifulnesse
of
God
,
and
in
the
bowels
of
Iesus
Christ
,
that
yee
come
to
it
henceforth
with
more
preparation
and
diligence
;
heare
it
with
more
heede
and
attention
;
and
practise
it
with
more
zeale
and
obedience
,
then
you
haue
done
formerly
.
And
God
the
father
of
lights
,
from
whom
euery
good
and
perfect
gift
commeth
,
blesse
vs
all
with
the
grace
of
his
holy
spirit
,
that
we
may
so
doe
indeed
.
These
Iewels
and
treasures
,
which
cannot
be
found
out
of
the
casquet
of
the
Church
,
may
kindle
a
burning
flame
of
loue
and
affection
to
it
:
but
the
commandement
of
GOD
doth
increase
it
yet
further
.
Leu.
17.5
.
The
children
of
Israel
shall
bring
their
offrings
(
which
they
would
offer
abroad
in
the
fields
)
and
present
them
at
the
doore
of
the
Tabernacle
of
the
congregation
,
and
he
that
faileth
herein
,
that
man
shall
be
cut
off
from
his
people
.
The
equitie
of
this
law
is
great
,
and
remaineth
still
:
viz.
that
nothing
be
attempted
in
the
worship
of
God
without
speciall
direction
,
and
warrant
of
his
word
Which
equitie
in
this
particular
of
bringing
their
offrings
to
the
doore
of
the
Tabernacle
,
is
grounded
vpon
two
reasons
,
First
,
that
the
Ministers
of
the
Altar
might
thereby
haue
a
due
proportion
of
maintenance
.
Secondly
,
that
by
these
publike
assemblies
the
puritie
of
doctrine
might
be
kept
inviolate
.
As
for
the
first
,
there
is
an
honour
due
vnto
the
Ministers
for
their
intertainment
.
Who
goeth
a
warfare
of
the
owne
cost
?
Who
planteth
a
Vineyard
and
eateth
not
so
the
fruit
thereof
?
Who
feedeth
a
flocke
,
and
eateth
not
of
his
milke
of
the
flocke
?
That
which
was
commanded
in
the
Law
to
be
giuen
,
was
the
Tenth
part
of
all
their
increase
:
which
being
once
sequestred
from
priuate
vses
,
and
consecrated
to
the
worship
of
God
,
may
not
,
for
any
thing
I
see
,
be
altered
.
For
I
take
Tythes
to
be
due
to
the
Ministers
of
the
Word
by
the
lawes
of
God
and
Nature
:
a
matter
that
will
be
thought
hard
to
proue
.
Yet
first
vnderstand
the
errour
of
those
that
suppose
Tythes
to
haue
drawen
their
originall
from
the
Leuiticall
Law
:
and
that
being
abrogated
,
they
imagine
Tythes
also
to
cease
,
or
at
least
to
remaine
by
positiue
law
alone
.
Behold
a
double
misconceit
:
First
,
Tythes
were
payd
amongst
Gods
people
long
before
any
Law
was
giuen
.
As
we
read
of
Abraham
,
Gen.
14.
he
gaue
vnto
Melchisedech
the
tenth
of
all
his
spoyles
.
And
Iacob
vowed
in
Bethel
,
that
hee
would
giue
God
the
Tythe
of
all
he
had
.
Gen.
28.
Againe
,
in
case
the
originall
of
Tythes
had
beene
by
the
Leuiticall
Law
:
yet
Tythes
need
not
cease
,
as
soone
as
that
was
abrogated
.
I
hold
this
for
a
rule
,
that
those
Lawes
are
perpetuall
,
which
haue
a
perpetuall
cause
.
But
the
Law
of
Tythes
hath
a
perpetuall
cause
,
namely
,
the
entertainment
and
maintenance
of
the
seruice
of
God
:
Therefore
the
Law
of
Tythes
is
perpetuall
.
Consider
againe
what
Abraham
did
?
he
gaue
the
tenth
of
all
things
.
To
whom
?
To
Melchisedech
the
Priest
of
the
high
God
.
When
?
Surely
400.
yeares
before
GOD
gaue
any
Law
for
Tythes
.
Whereupon
I
doe
infer
that
this
Law
of
Tythes
was
grauen
in
the
heart
of
man
before
it
was
written
in
Tables
:
And
so
consequently
it
was
the
Law
of
Nature
.
Else
how
came
it
to
passe
,
that
Iacob
did
vow
,
and
Abraham
did
pay
nothing
but
Tythes
?
What
should
we
thinke
?
That
Tythes
were
payd
by
Abraham
,
and
vowed
by
Iacob
at
all
aduenture
?
And
so
they
stumbled
by
chaunce
vpon
that
which
God
afterward
established
by
Law
?
No
,
no
:
these
Patriarches
(
though
they
were
reuerend
and
holy
men
)
gaue
God
no
precedent
to
make
his
Law
by
:
But
God
by
a
secret
instinct
moued
these
holy
men
to
doe
those
things
before
Law
,
which
afterward
he
established
for
Law
.
When
the
Gentiles
hauing
no
Law
,
yet
by
nature
doe
the
workes
of
the
Law
,
are
they
not
(
saith
the
Apostle
)
a
Law
to
themselues
?
And
why
?
because
they
shew
the
worke
of
the
Law
written
in
their
hearts
.
After
this
sort
he
moued
Iudah
to
giue
sentence
against
whoredome
,
before
any
Law
was
written
to
punish
it
.
So
he
moued
Noah
to
condemne
Cham
for
his
vnreuerend
behauiour
,
before
the
commandement
was
giuen
to
honour
father
or
mother
.
So
he
moued
Iacob
to
detest
theft
,
and
to
challenge
Laban
for
his
wrongfull
imputation
,
before
the
Law
had
said
,
thou
shalt
not
steale
.
And
euen
thus
he
moued
Abraham
to
pay
Tythes
to
Melchisedech
the
Priest
of
the
high
God
,
before
the
Law
was
ordayned
to
pay
Tythes
.
And
the
Law
ye
know
ordayned
Tythes
to
be
payd
to
the
children
of
Leuie
:
But
Abraham
payd
Tythes
to
Melchisedech
,
whose
Priesthood
was
of
another
order
,
then
the
children
of
Leuie
were
:
to
giue
vs
to
vnderstand
,
that
Tythes
were
due
to
all
Priests
,
whether
they
were
vnder
the
Law
,
afore
the
Law
,
or
after
the
Law
.
Here
me
thinks
,
I
heare
some
aske
,
how
it
happened
then
,
that
Christ
,
that
the
Apostles
of
Christ
,
made
no
expresse
mention
of
Tythes
to
be
payd
in
the
new
Testament
?
The
answere
is
easie
,
that
whilest
Christ
liued
,
the
Priesthood
of
the
Law
was
not
abrogated
.
And
after
it
continued
some
space
in
the
Apostles
time
,
vntill
the
dissolution
of
that
common-wealth
:
that
the
ceremonies
ordayned
of
God
himselfe
,
might
be
honorably
buried
.
During
which
time
,
it
was
vnseasonable
for
Christ
or
his
Apostles
,
to
snatch
Tythes
vnto
themselues
,
which
by
Law
were
yet
setled
in
the
Leuites
.
But
after
that
legall
Priesthood
was
abolished
,
then
to
whom
Tythes
belonged
,
Christ
himselfe
declareth
,
not
in
words
but
by
his
fact
&
deed
.
Vpon
which
I
build
the
foundation
of
my
argument
,
thus
:
That
which
Christ
receiued
in
right
of
his
Priesthood
of
the
new
Testament
,
is
due
to
all
the
Ministers
that
succeede
him
in
the
same
.
But
Christ
receiued
Tythes
in
right
of
his
Priesthood
of
the
new
Testament
:
Tythes
therefore
are
due
to
all
the
Ministers
of
the
same
.
The
assumption
is
proued
in
the
7.
Chap.
to
the
Hebr.
Ver.
9.
And
to
say
as
the
thing
is
,
Leuie
also
which
receiueth
Tythes
,
payd
Tythes
in
Abraham
:
For
he
was
yet
in
the
loynes
of
his
father
Abraham
when
Melchisedech
met
him
.
The
Apostles
purpose
in
that
place
is
to
proue
the
Priesthood
of
Christ
greater
then
the
Priesthood
of
Aaron
.
He
proues
it
by
two
reasons
.
1.
The
lesse
is
blessed
of
the
greater
.
Christ
in
Melchisedech
blessed
Abraham
and
Leuie
.
Therefore
Abraham
and
Leuie
are
lesse
then
Christ
.
His
second
reason
is
drawne
from
the
matter
that
I
haue
in
hand
.
The
lesse
payeth
Tythe
vnto
the
greater
.
Abraham
the
father
of
Leuie
payd
Tythes
to
Christ
in
Melchisedech
.
Therefore
Leuie
did
acknowledge
Christ
to
be
greater
Priest
.
How
?
because
Leuie
payd
Tythes
that
were
due
to
the
Priest
,
into
the
hand
of
Melchisedech
the
figure
of
Christ
.
Here
two
things
are
remarkable
:
First
,
that
Tythes
were
perpetually
allotted
to
the
Priest
,
else
the
Apostles
argument
had
carried
no
great
soliditie
.
Secondly
,
that
Melchisedech
neither
giueth
the
blessing
,
nor
receiueth
Tythes
in
his
owne
name
:
but
in
the
person
and
right
of
Christ
.
So
as
that
which
Melchisedech
did
in
figure
,
was
in
deed
and
truth
done
by
Christ
.
It
was
Christ
that
gaue
the
blessing
vnto
Abraham
,
as
wee
may
see
by
the
efficacie
thereof
.
It
was
Christ
that
receiued
Tythes
,
as
the
Apostle
doth
conclude
;
not
wrongfully
.
He
commanded
in
particular
termes
to
giue
vnto
Caesar
the
things
that
are
Caesars
:
In
generall
doctrine
,
to
yeeld
euery
man
his
owne
.
Therefore
no
man
can
well
imagine
that
hee
would
forestall
,
or
intercept
any
others
due
,
but
receiued
his
owne
.
By
what
right
?
Sure
,
not
in
the
right
of
his
Godhead
,
whereby
the
supreame
dominion
of
all
things
resteth
in
him
.
But
by
the
title
and
in
the
right
of
his
Priesthood
:
for
so
the
Apostle
argueth
.
You
that
be
hearers
may
make
this
vse
of
my
speech
,
that
seeing
Tythes
were
payd
by
Abraham
,
vowed
by
Iacob
,
prescribed
by
the
instinct
of
nature
,
before
the
Law
:
allotted
to
the
Priests
vnder
the
Law
:
continued
since
the
Law
:
seeing
the
Church
hath
beene
in
iust
and
good
possession
of
them
aboue
4000
yeares
:
seeing
they
were
dedicated
to
the
seruice
of
God
:
seeing
they
were
deuoted
vnto
God
:
And
the
title
or
right
,
that
man
had
before
donation
:
doth
by
the
act
,
and
from
any
such
time
of
donation
,
remaine
the
proper
possession
of
God
,
vntill
the
worlds
end
,
vnlesse
himselfe
renounce
,
or
relinquish
it
.
Yeeld
your
Tythes
willingly
,
because
you
cannot
hold
them
from
your
Ministers
without
impietie
.
In
such
cases
the
Lord
loueth
a
cheerefull
giuer
:
Et
nos
libenter
accipimus
beneficium
quod
profit
danti
.
Nobis
quidem
in
hoc
benefacitis
,
sed
vobis
melius
.
Beatius
est
dare
,
quam
accipere
.
Besides
the
entertainment
of
Ministers
,
there
is
another
reason
for
publique
assemblies
:
that
the
puritie
of
sincere
Doctrine
might
be
kept
inuiolable
by
that
meanes
from
the
corruption
of
Gentilitie
,
the
poyson
of
Heresie
,
and
the
rage
of
Schisme
:
whilest
the
worship
of
God
is
not
left
arbitrarie
,
or
voluntarie
,
but
hath
a
prescript
forme
from
whence
it
is
vnlawfull
to
decline
.
For
that
hath
beene
,
and
alwayes
will
be
dangerous
.
It
is
noted
for
a
special
blemish
and
staine
amongst
the
Israelites
in
the
booke
of
Iudges
;
That
euery
one
did
what
he
thought
good
in
his
owne
eyes
,
without
regard
of
law
,
of
order
,
of
vniformitie
in
Church
or
common-wealth
.
And
where
lawes
eyther
be
not
at
all
,
or
want
due
execution
:
that
our
wauering
mindes
be
not
held
in
a
conformitie
:
It
is
the
easiest
thing
in
the
world
,
for
man
vaine
and
curious
by
nature
,
and
delighted
with
change
,
to
fall
into
confusion
and
grosse
idolatrie
.
Let
Ieroboam
be
the
example
hereof
,
who
had
no
sooner
withdrawne
his
followers
from
those
assemblies
that
were
appointed
by
better
authoritie
,
but
straight-waies
both
himselfe
fell
into
Schisme
,
and
to
Idolatrie
:
and
wrapped
all
his
adherents
in
the
like
offences
.
So
the
Scripture
markes
him
out
euerie
where
.
Ieroboam
that
made
Israell
to
sinne
.
Let
Ieroboam
carry
this
marke
alone
,
and
let
it
neuer
be
found
or
felt
in
this
Church
.
For
if
the
publike
ministerie
be
defaced
by
any
,
not
maintained
by
others
,
but
neglected
:
deceiuers
will
creepe
into
priuate
families
,
and
lead
captiue
simple
women
(
and
men
too
)
laden
with
sinnes
,
and
led
with
diuers
lusts
,
euer
learning
,
and
neuer
able
to
come
to
the
knowledge
of
truth
.
Not
vnlike
to
mothers
which
bring
forth
Monsters
,
which
they
hide
in
corners
and
secret
places
,
shaming
to
shew
them
openly
,
and
yet
priuily
doe
feede
and
nourish
them
.
The
remedie
for
these
inconueniences
is
,
to
cut
off
arbitrarie
worship
,
to
restraine
and
suppresse
whispering
or
corner
diuinitie
.
Therefore
to
the
entent
we
may
not
haue
,
here
is
Christ
,
or
there
is
Christ
,
we
must
all
ioyne
together
in
cherishing
,
intertaining
,
and
frequenting
one
publicke
ministerie
,
one
prescript
and
setled
forme
of
prayers
and
Ecclesiasticall
rites
.
This
is
not
mine
owne
conceit
,
I
learned
it
from
Mr.
Caluin
:
69.
Concerning
the
forme
of
prayer
(
saith
he
)
and
Ecclesiasticall
rites
,
I
doe
very
well
like
that
they
should
be
certaine
in
a
prescript
order
,
and
that
the
Pastors
be
not
sufferd
to
swerue
from
it
:
aswell
for
the
help
of
the
simple
,
as
also
that
a
consent
of
all
Churches
may
be
held
;
and
lastly
,
to
preuent
the
rashnesse
of
those
that
affect
nouelties
.
The
Ministerie
was
ordained
for
this
end
,
as
the
Apostle
doth
teach
vs
,
Ephes.
4.14
.
that
wee
should
no
more
wauer
like
Children
and
be
carried
too
and
fro
with
euery
blast
of
doctrine
:
whereby
it
appeareth
that
the
spirit
of
God
hath
fastned
vs
to
the
publike
ministerie
,
the
better
to
hold
vs
in
a
constant
loue
of
the
truth
.
And
therefore
addressing
our selues
vnto
it
,
let
vs
also
reioyce
to
goe
into
the
house
of
the
Lord
.
A
matter
(
as
some
will
obiect
)
easie
to
be
said
and
done
amongst
the
Israelites
,
because
,
first
,
the
Tabernacle
,
&
afterward
the
Temple
,
were
visible
&
known
to
be
destinated
to
the
worship
of
God
.
Now
the
house
of
God
is
not
so
conspicuous
nor
commonly
knowne
:
doubts
and
questions
are
still
moued
which
is
the
Church
.
That
these
allay
no
part
of
your
forwardnesse
:
heare
I
beseech
you
how
they
may
be
cleared
:
and
heare
it
not
from
me
,
but
from
S.
Augustine
:
Inter
nos
&
Donatist
as
quaestio
est
,
vbi
sit
Ecclesia
?
quid
ergo
facturi
sumus
?
in
verbis
nostris
eam
quaesituri
,
an
in
verbis
capitis
sui
Domini
nostri
Iesu
Christi
?
Puto
quod
in
illius
potius
verbis
eam
quaerere
debemus
,
qui
veritas
est
,
&
optime
nouit
corpus
suum
.
Nouit
enim
Dominus
qui
sunt
sui
.
Nothing
is
sought
for
with
more
endeuor
then
the
Church
,
and
nothing
mistaken
with
greater
error
.
The
cause
is
apparant
,
for
that
wee
seeke
it
in
the
markes
that
wee
frame
of
it
to
our selues
,
and
not
in
the
notes
that
Christ
hath
giuen
vs
to
know
it
by
.
Men
would
haue
the
Church
to
be
conspicuous
and
visible
,
but
wee
cannot
make
that
a
marke
of
the
Church
,
vnlesse
wee
infringe
an
article
of
our
Faith
:
I
beleeue
the
Catholike
Faith
.
When
I
see
a
thing
,
there
needes
no
faith
for
it
:
Faith
in
the
Apostles
doctrine
is
of
things
inuisible
,
that
cannot
be
seene
.
Succession
is
as
much
vrged
for
knowledge
of
the
Church
:
and
it
is
plaine
enough
that
the
ancient
fathers
did
vsually
alledge
their
continued
succession
of
Bishops
against
Heretiques
:
But
the
principall
point
of
their
allegation
consisted
in
the
succession
,
not
of
place
or
person
,
but
of
doctrine
,
which
the
good
Bishops
had
kept
in
a
long
descent
from
the
Apostles
times
.
Amplitude
and
diffusion
is
made
another
marke
of
the
Church
:
and
that
had
beene
a
very
deceiueable
cognisance
,
when
the
Arrian
heresie
ouerswayed
all
.
But
may
it
not
now
be
returned
in
preiudice
of
those
that
alledge
it
?
who
sees
not
the
fall
of
great
Babilon
,
and
the
waine
or
abatement
of
the
Bishop
of
Rome
his
Hierarchie
.
Last
of
all
,
Antiquitie
is
brought
for
a
note
of
the
Church
:
and
if
that
were
a
certaine
or
perpetuall
euidence
,
then
was
the
Church
ancient
as
soone
a●
it
began
.
Augustine
found
the
vncertaintie
and
invaliditie
of
these
markes
that
men
deuise
,
and
saith
,
The
Church
of
Rome
hath
the
Word
of
God
indeed
contained
in
their
Bibles
,
we
deny
it
not
:
but
as
Hierome
saith
of
certaine
Heretiques
,
Heretiques
corrupt
the
truth
of
the
Gospel
with
their
false
constructions
:
and
are
like
our
worst
kind
of
brewers
,
that
make
wine
water
,
whereas
cleane
contrary
,
our
Sauiour
turned
water
into
wine
:
so
they
haue
the
gospell
,
but
not
truely
expounded
,
nor
taught
sincerely
.
First
,
because
they
refer
not
their
constructions
to
the
glory
of
God
,
according
to
the
rule
of
our
Sauiour
,
qui
quaerit
gloriam
meam
verax
est
:
but
the
church
of
Rome
attributing
saluation
to
their
owne
merits
,
aduancing
free-will
,
extenuating
originall
sinne
,
&c.
seeke
not
the
glory
of
God
,
but
their
owne
gaine
:
therefore
they
are
not
true
.
There
is
another
reason
of
their
vntrue
constructions
:
because
they
interpret
not
the
Scripture
according
to
the
proportion
of
faith
,
as
Paul
willeth
,
Rom.
12
Let
him
that
prophesieth
do
it
according
to
the
proportion
of
faith
.
As
all
gold
was
not
holy
,
but
that
only
which
belonged
to
the
temple
:
so
euery
sense
that
is
without
compasse
of
Scripture
,
though
it
shine
and
glister
with
neuer
so
much
sharpnes
of
wit
,
yet
is
it
not
holy
.
By
the
same
spirit
that
the
Scriptures
were
written
,
by
the
same
they
must
be
interpreted
and
vnderstood
:
this
is
the
golden
rule
to
know
truth
from
error
;
Scripture
must
be
interpreted
by
Scripture
;
not
alwayes
literally
,
not
alwayes
allegorically
,
not
alwayes
anagogically
,
not
alwayes
tropologically
;
but
the
darker
places
by
those
that
be
more
plaine
or
easie
.
And
as
Tertul
writeth
,
oportet
secundum
plura
intelligi
pauciora
:
Thou
art
Peter
,
and
vpon
this
rocke
will
I
build
my
Church
:
if
we
looke
to
the
proportion
of
faith
,
Christ
vndoubtedly
is
that
pretious
rocke
,
not
Peter
,
as
they
would
haue
it
:
for
the
Church
cannot
be
built
but
by
faith
,
and
that
may
not
rest
vpon
Peter
,
or
any
other
creature
.
Againe
,
Vnto
thee
will
I
giue
the
Keyes
of
the
kingdome
of
heauen
:
hereupon
they
would
perswade
the
world
,
that
the
power
of
their
Keyes
which
is
Ecclesiasticall
,
should
locke
vp
and
let
loose
the
power
of
the
sword
,
and
ciuill
Magistrate
.
If
you
will
iudge
hereof
by
the
Analogie
of
faith
,
you
shall
see
the
bounds
and
limits
of
both
powers
.
Paul
subiecteth
euery
soule
to
the
Ciuill
power
,
and
excepteth
none
.
Etiamsi
sis
Apostolus
,
though
thou
be
an
Apostle
,
an
Euangelist
,
a
Prophet
,
or
whatsoeuer
else
thou
be
,
thou
must
be
subiect
to
the
ciuill
power
.
For
this
subiection
(
saith
Chrisostome
)
is
no
hinderance
to
godlinesse
.
23.
The
Apostle
perswadeth
this
subiection
,
not
for
humilitie
,
or
by
way
of
curtesie
,
but
inioynes
it
of
necessitie
;
Wee
must
needes
be
subiect
,
idque
propter
conscientiam
:
and
that
which
is
due
of
conscience
,
is
so
necessarie
to
be
done
that
it
cannot
be
omitted
without
hainous
sin
.
Necessitie
and
Conscience
,
be
strong
obligations
for
ciuill
obedience
.
Giue
me
leaue
on
the
other
side
to
let
you
see
the
strength
and
sinewes
of
Ecclesiasticall
power
.
Then
looke
vpon
the
decrees
of
the
Church
,
single
as
they
are
in
themselues
,
and
seuered
from
the
Princes
countenance
.
The
decree
that
the
Gentiles
should
abstaine
from
things
offered
vnto
Idols
,
is
of
that
nature
,
Act.
15.
And
is
it
not
limited
by
the
Apostle
of
the
Gentiles
?
1
Cor.
10.
Whatsoeuer
is
solde
in
the
shambl●s
,
eate
,
and
aske
no
question
for
conscience
sake
:
But
if
any
man
say
vnto
you
,
this
is
sacrificed
vnto
Idols
,
eate
it
not
,
because
of
him
that
shewed
it
,
and
for
conscience
:
the
conscience
I
say
,
not
thine
but
of
the
other
.
Compare
Paul
,
with
Paul
:
power
,
with
power
:
bond
,
with
bond
:
and
Law
,
with
Law
.
Ciuill
authoritie
requireth
a
necessitie
of
obedience
:
Ecclesiasticall
,
giueth
a
libertie
to
the
Conscience
.
The
ciuill
Magistrate
must
be
obayed
simply
:
The
Ecclesiasticall
admits
caution
,
and
respect
.
This
bindes
me
onely
in
case
of
scandall
:
the
other
,
as
well
out
of
offence
,
as
in
offence
.
Though
I
had
Gyges
ring
,
and
liued
without
controlement
of
any
eye
,
yet
am
I
bound
in
conscience
to
obey
the
positiue
Lawes
.
I
am
bound
to
obey
both
powers
,
but
with
disparitie
:
The
ciuill
ordinances
,
for
clearing
mine
owne
conscience
from
sinne
:
and
Ecclesiasticall
decrees
,
for
comelinesse
,
for
order
,
for
sauing
my
brother
from
stumbling
and
offence
.
Iudge
then
whether
authoritie
is
greater
:
the
Myter
,
or
the
Scepter
?
Both
these
offices
are
now
conioyned
in
Christ
:
and
is
he
not
greater
in
his
Kingdome
?
He
stands
at
the
right
hand
of
God
as
an
aduocate
and
Priest
:
he
sitteth
as
a
King
.
This
puts
a
Scepter
,
the
other
giueth
a
Censer
into
his
hand
.
His
Priesthood
reacheth
but
to
the
Elect
:
his
Kingdome
iudgeth
quicke
and
dead
.
He
is
sweet
in
his
Priesthood
,
but
in
his
kingdome
,
high
,
potent
,
and
magnificall
.
This
is
enough
for
the
falshood
of
their
constructions
.
Touching
the
Sacraments
,
which
is
the
second
note
,
the
Church
of
Rome
doth
no
way
rightly
administer
them
:
saue
onely
that
it
retayneth
the
essentiall
forme
of
Baptisme
.
Otherwise
they
prophane
it
most
grosly
,
in
applying
it
to
dead
and
senslesse
things
.
They
mingle
it
with
oyle
,
spettle
,
and
salt
,
which
cannot
be
done
without
sacriledge
.
is
not
the
element
of
water
,
which
Christ
instituted
,
sufficient
to
represent
his
precious
bloud
for
our
regeneration
,
without
these
mixtures
?
The
other
Sacrament
,
namely
the
Supper
of
the
Lord
:
the
Church
of
Rome
hath
not
onely
defiled
,
but
quite
altered
,
&
changed
it
into
a
cursed
,
and
an
abhominable
Idol
of
their
Masse
:
and
so
haue
peruerted
vtterly
,
and
annihilated
Christs
holy
institution
.
1.
For
whereas
two
things
be
necessarie
in
Sacraments
:
the
signe
,
and
the
thing
signified
:
In
this
Sacrament
they
take
away
the
signes
for
establishing
their
transubstantiation
.
2.
That
which
should
be
distributed
vnto
others
,
they
keepe
onely
to
themselues
,
and
so
make
it
a
priuate
banquet
,
whereas
it
should
be
a
common
feast
.
3.
They
keepe
the
Cup
from
the
people
,
which
our
Sauiour
commanded
to
be
giuen
to
all
.
4.
Lastly
,
in
the
Lords
Supper
,
he
offereth
himselfe
to
vs
:
and
they
offer
him
to
GOD
the
Father
:
which
cannot
be
done
but
by
his
eternall
spirit
:
nor
without
his
death
,
that
died
but
once
for
euer
.
Where
these
things
are
done
;
the
Essentiall
parts
of
the
Sacrament
is
not
kept
:
and
therefore
no
Supper
,
no
Sacrament
,
but
an
horrible
prophanation
and
plaine
sacriledge
.
Hereby
it
may
appeare
how
vniustly
they
complaine
of
vs
for
Apostasie
&
forsaking
of
them
.
Nullus
pudor
est
ad
meliora
transire
.
And
if
a
man
do
leaue
and
depart
from
a
particular
Church
in
body
,
and
yet
forsake
not
the
Communion
&
fellowship
of
the
Apostles
doctrine
,
nor
the
Sacraments
rightly
administred
,
but
holdeth
them
with
all
other
sincere
Churches
:
he
cannot
be
Apostata
.
Our
Rhemish
Seminaries
,
say
Luther
,
Caluin
,
&c.
came
out
of
their
Church
,
not
they
out
of
ours
.
And
that
is
the
Catholique
Church
which
is
forsaken
.
But
the
right
Apostasie
is
a
falling
away
from
the
true
Catholique
and
Apostolique
Church
of
Christ
,
and
that
by
reuolting
from
the
Apostles
doctrine
,
&
the
communion
of
the
Catholique
faith
.
We
departed
from
them
vpon
such
occasion
,
and
in
such
sort
,
as
Moses
sometimes
departed
out
of
Egipt
:
or
S.
Augustine
from
the
Manicheis
.
De
vestris
fuimus
(
saith
Tertullian
)
nec
mirum
,
fiunt
enim
non
nascuntur
Christiani
.
The
Church
of
Rome
is
neither
Catholique
,
nor
Apostolique
:
and
therefore
by
leauing
it
we
incurre
no
Apostacie
.
Not
Catholique
because
it
is
particular
as
the
Church
of
Alexandria
,
Milan
,
Ephesus
,
&c.
The
Catholique
Church
is
vniuersall
,
and
wheresoeuer
the
faithfull
be
found
.
It
is
not
pinned
vp
in
one
place
,
but
dispeirced
farre
and
neere
.
Did
the
Gospel
begin
at
Rome
?
was
it
not
brought
from
Ierusalem
,
first
to
the
Grecians
,
and
after
to
the
Romanes
?
So
then
that
Church
was
not
the
first
:
and
if
there
were
a
Catholique
Church
before
Rome
had
any
Church
,
I
see
no
cause
but
there
may
be
still
a
Catholique
Church
without
it
.
An
Apostolique
Church
it
is
not
,
because
it
resteth
not
vpon
the
doctrine
of
the
Apostles
,
but
is
fallen
from
it
,
defending
inuocation
of
Saints
,
that
the
Apostles
taught
not
:
forbidding
marriage
against
the
Apostles
Caueat
.
Anathematizing
the
Apostles
doctrine
of
Iustification
by
faith
onely
.
Denying
the
faith
,
by
aduancing
of
traditions
,
aboue
the
word
.
And
therefore
seeing
we
departed
from
that
Church
,
where
neither
the
word
of
GOD
could
be
purely
taught
,
the
Sacraments
administred
,
nor
God
rightly
worshipped
:
and
haue
forsaken
that
Church
that
now
it
is
:
not
that
which
once
it
was
.
The
Church
of
Rome
is
rather
guilty
of
Apostasie
,
then
we
:
because
it
is
fallen
away
from
them
from
whom
it
receiued
the
Gospell
,
Faith
,
Religion
,
and
their
Church
.
Why
hath
the
Citie
of
Rome
forsaken
her
seauen
hils
,
whereon
that
Citie
was
once
built
:
and
is
now
come
downe
to
the
plaine
?
Happily
they
will
say
that
their
Conduits
and
water
courses
did
faile
them
in
those
hils
,
without
which
they
could
not
well
liue
.
Then
let
them
yeeld
vs
the
like
libertie
for
the
waters
of
life
:
that
they
themselues
haue
taken
for
their
common
water
.
That
water
of
life
began
to
faile
them
in
the
Church
of
Rome
:
They
had
broken
all
the
Conduits
and
Pipes
:
they
had
stopped
vp
all
.
Veines
,
and
had
mingled
the
fountaines
of
water
of
life
with
mire
and
dirt
:
and
so
brought
in
a
thirst
and
hunger
,
not
of
bread
and
water
,
but
of
hearing
the
word
of
God
.
And
was
it
not
then
time
to
leaue
them
?
Let
them
refuse
their
Synagogues
,
forsake
their
broken
Cysternes
that
will
hold
no
water
:
returne
to
that
true
&
auncient
faith
that
was
renowned
through
the
world
:
and
we
will
giue
them
the
right
hands
of
fellowship
.
With
ioy
will
wee
ioyne
together
with
them
,
and
goe
into
the
house
of
the
Lord
.
If
they
will
not
:
I
call
heauen
and
earth
to
record
against
them
this
day
:
that
they
are
fallen
from
the
Gospell
,
from
truth
,
from
word
,
from
Sacraments
,
from
Religion
,
from
the
house
of
God
,
from
God
himselfe
.
And
all
these
our
Churches
studie
with
great
endeuour
to
maintaine
in
their
perfect
integrity
.
O
pray
,
pray
,
forget
not
to
pray
for
that
most
excellent
instrument
of
GOD
that
hath
established
these
things
amongst
vs
by
holy
Lawes
,
and
good
authoritie
:
Peace
be
within
his
walls
,
and
plentiousnesse
within
his
Pallaces
.
Yea
the
God
of
peace
and
plenty
blesse
him
,
for
these
blessings
that
hee
hath
brought
vpon
vs
,
a
thousand
,
and
ten
thousand
fold
,
both
here
,
and
in
the
world
to
come
.
And
beloued
,
cease
not
to
crie
out
vnto
God
to
fill
our
hearts
with
praise
,
and
our
mouthes
with
thankes-giuing
for
these
inestimable
mercies
.
When
Gods
benefits
are
receiued
with
thankfulnes
and
due
account
,
then
hee
doth
multiply
them
exceedingly
.
Seeing
then
that
all
the
enemies
wee
haue
,
cannot
shew
one
point
of
doctrine
maintained
contrarie
to
the
wholesome
forme
set
downe
in
the
word
,
and
proportion
of
faith
:
seeing
they
cannot
iustly
reproue
our
administration
of
the
Sacraments
.
Let
not
these
graces
of
God
towards
our
Churches
be
extenuated
by
scornefull
reproofes
,
or
slaunderous
Pamphlets
:
least
there
follow
questions
,
whether
they
be
the
houses
of
God
,
or
no
?
least
they
be
forsaken
by
fanaticall
and
giddie
spirits
,
as
if
they
were
the
Synagogues
of
Sathan
.
These
be
the
fruits
that
vnaduised
whisperings
wil
bring
forth
:
and
this
vse
the
enemie
of
mankinde
hath
made
of
them
.
They
haue
serued
him
,
as
a
pedagogie
,
an
A
B
C
,
or
introduction
of
Schisme
,
of
frenzie
,
of
Anabaptisticall
confusion
.
Two
errors
I
haue
obserued
that
are
the
grounds
,
and
occasions
of
these
enormities
.
The
first
,
is
an
immoderate
desire
of
Christian
libertie
.
The
second
,
an
importunate
challenge
of
equalitie
in
gouernement
of
the
Church
.
As
to
the
former
,
many
are
deceiued
therein
,
and
deceiue
others
:
whilest
they
set
Christian
libertie
vpon
Tenter-hookes
,
and
stretch
it
further
then
the
nature
thereof
will
beare
:
seeking
not
onely
a
liberty
of
minde
and
conscience
in
things
indifferent
,
but
a
freedome
also
in
their
actions
.
Christian
libertie
hath
place
in
minde
and
conscience
alone
:
It
contenteth
it selfe
if
there
be
no
burthen
of
merit
,
of
iustification
,
of
holinesse
,
or
pleasing
God
vrged
vpon
the
conscience
:
that
is
the
seate
of
Iesus
Christ
,
and
if
that
be
left
free
vnto
him
,
Christian
libertie
is
safe
and
sound
.
It
respecteth
nothing
but
that
which
is
betweene
God
and
thee
.
And
is
not
this
a
goodly
libertie
,
when
we
know
that
such
and
such
things
doe
neither
iustifie
nor
condemne
vs
afore
God
?
If
this
content
you
not
,
vnlesse
you
may
haue
freedome
also
in
your
actions
to
doe
what
you
will
:
you
haue
left
Christian
libertie
,
which
reacheth
not
to
our
actions
,
and
respecteth
not
that
which
is
betweene
thee
,
and
thy
neighbour
:
and
thou
act
come
to
a
licentious
immunitie
.
This
difference
being
obserued
,
may
appease
manie
controuersies
about
indifferent
things
.
Wherein
if
brethren
will
hold
but
that
moderation
which
true
Diuinitie
teacheth
,
and
retaine
this
freedome
,
our
Christian
libertie
in
their
consciences
,
which
is
not
infringed
;
and
conforme
their
actions
,
that
they
doe
not
ouerthwart
good
order
,
to
the
disturbance
of
the
Church
,
and
offence
of
the
Magistrate
:
How
ioyfully
might
we
all
goe
vp
into
the
house
of
the
Lord
,
and
sing
in
the
tune
of
Angels
.
Ecce
quam
bonum
,
&
quam
iucundum
habitare
fratres
in
vnum
?
For
as
much
therefore
as
God
hath
warranted
the
Magistrates
authoritie
in
these
cases
,
and
required
our
obeience
:
let
vs
no
more
thinke
how
to
finde
out
pretences
.
Studia
abeunt
in
mores
.
But
if
there
be
any
consolation
in
Christ
,
any
comfort
of
loue
,
any
fellowship
of
the
spirit
,
any
compassion
and
mercie
,
fulfill
this
ioy
:
that
ye
be
like
minded
,
hauing
the
same
loue
,
being
of
one
accord
and
iudgement
,
that
nothing
be
done
through
contention
,
or
vaine
glory
,
but
that
in
meekenesse
of
minde
euery
one
esteeme
other
better
then
himselfe
.
That
we
may
all
with
one
way
,
and
one
heart
,
goe
vp
into
the
house
of
the
Lord
.
As
for
equalitie
,
which
is
the
other
errour
:
when
one
aduised
Lycurgus
,
to
establish
it
amongst
the
Lacedemonians
,
that
so
the
least
and
meanest
might
beare
like
sway
with
the
greatest
:
The
wise
man
answered
:
that
he
which
called
for
it
should
begin
it
first
at
home
in
his
owne
house
.
And
if
all
men
be
carefull
to
exclude
paritie
out
of
their
priuate
families
:
if
men
experienced
in
policie
and
gouernement
,
will
not
admit
it
into
the
common-wealth
,
because
that
cannot
be
preserued
with
equalitie
,
but
by
authoritie
and
rule
:
Why
are
not
men
as
sensible
of
the
house
of
God
,
as
of
their
owne
houses
?
or
why
should
equalitie
,
that
is
found
intollerable
in
all
other
societies
,
be
obtruded
onely
to
the
Church
?
Because
distinctions
and
inequalitie
of
Pastors
cannot
be
proued
by
Scripture
.
That
is
not
so
.
There
were
diuers
Pastors
vnder
the
Law
:
but
they
were
not
equall
.
For
there
was
one
high
Priest
,
as
it
were
a
transcendent
aboue
them
all
.
But
his
eminencie
was
to
expresse
the
soueraignetie
of
Iesus
Christ
:
Then
there
were
Captaines
of
euery
family
of
the
Leuites
:
and
that
proues
an
inequalitie
.
Last
of
all
,
there
were
two
ioyned
with
the
high
Priest
,
which
are
called
rulers
of
the
house
of
God
,
1
Chro.
24.5
.
In
the
new
Testament
there
was
distinction
and
inequalitie
betweene
the
Apostles
themselues
,
or
else
Paul
would
neuer
haue
called
Peter
and
Iames
,
and
Iohn
,
chiefe
and
pillars
of
the
Apostles
.
There
was
distinction
and
inequalitie
betweene
the
twelue
Apostles
,
and
the
seauentie
Disciples
.
We
reade
of
manie
Pastors
at
Ephesus
,
Act.
20.
And
in
the
Reuelation
Iohn
writeth
to
the
Angel
of
the
Church
of
Ephesus
,
which
euicteth
necessarily
,
that
there
was
one
greater
then
the
rest
Par
in
parem
non
habet
imperium
.
But
Paul
gaue
Timothie
authoritie
ouer
Pastors
:
Therefore
hee
ordayned
and
intended
an
inequalitie
,
and
no
paritie
amongst
the
Pastors
of
the
Church
.
The
reasons
of
those
that
call
for
equalitie
in
the
Ministers
,
are
not
made
to
build
vp
,
and
they
are
too
weake
to
pull
downe
.
Abraham
saith
grauely
vnto
Lot
:
Let
there
be
no
contention
betweene
mee
and
thee
;
for
wee
are
brethren
▪
that
is
one
reason
.
Againe
,
the
Cananite
and
the
Pherizite
are
yet
in
the
Land
:
another
motiue
.
In
which
case
who
knowes
not
,
that
the
aduersaries
of
our
doctrine
,
will
sooner
be
ouercome
with
vnited
then
distracted
forces
?
and
so
we
that
fight
the
Lords
battailes
cannot
disioyne
our selues
without
preuarication
and
bootie
.
Away
then
with
all
singularitie
and
admiring
of
our
owne
opinions
.
Know
yee
not
that
it
is
the
seminarie
of
inward
contention
?
the
Spirit
of
the
Prophets
must
be
subiect
to
the
Prophets
.
Let
vs
haue
but
one
heart
,
and
one
way
,
that
wee
may
fill
the
Lords
house
with
garlands
of
victories
:
that
wee
may
beate
our
aduersaries
from
humane
merits
,
and
bring
them
to
the
diuine
mercies
:
from
free-will
,
and
the
possibilities
of
Nature
,
to
the
grace
of
God
:
from
traditions
,
to
the
written
Word
:
from
elauation
,
adoration
,
circumgestation
,
transubstantiation
of
the
Sacrament
,
to
the
commemoration
of
Christs
death
,
and
a
sweet
fruition
thereof
by
faith
.
From
their
Hierarchie
and
visible
Monarchie
,
to
the
headship
of
our
Lord
Iesus
Christ
.
From
superstition
,
to
the
true
worship
of
GOD
.
O
how
glorious
are
these
holy
triumphs
?
how
instantly
doe
they
call
vpon
vs
to
combine
our selues
together
,
that
the
conuersion
and
offering
vp
of
the
Papists
may
be
acceptable
and
sanctified
.
I
will
not
dismisse
you
of
the
Laitie
without
some
short
exhortation
to
peace
.
The
very
name
of
peace
is
a
sweet
word
,
but
the
work
is
sweeter
.
I
cannot
alwayes
speake
of
it
:
But
that
which
I
cannot
alwayes
speake
of
,
that
you
may
keepe
alwayes
.
As
for
example
.
He
that
praiseth
God
,
with
his
tongue
cannot
doe
it
euer
:
but
he
that
praiseth
God
with
his
life
and
conuersation
,
may
euer
doe
it
.
Euen
so
doe
I
commend
the
words
and
works
of
peace
vnto
you
.
Or
if
you
thinke
me
vnworthie
to
commend
such
a
diuine
blessing
:
looke
if
it
be
not
the
word
of
our
great
and
worthiest
King
.
He
commandeth
it
vnto
vs
from
the
Author
of
peace
.
Beati
pacifici
.
Not
pacidici
,
but
pacifici
.
Blessed
are
,
not
the
praisers
,
but
the
practisers
of
peace
.
Let
the
mountaines
bring
peace
,
and
the
little
hils
righteousnesse
vnto
thy
people
,
O
thou
Prince
of
peace
.
And
so
the
God
of
peace
that
brought
againe
from
the
dead
our
Lord
Iesus
,
the
great
Shepheard
of
the
sheepe
,
through
the
bloud
of
the
euerlasting
Testament
,
make
you
perfect
in
all
good
works
,
workking
in
you
that
which
is
pleasant
in
his
sight
through
Iesus
Christ
,
to
whom
be
praise
for
euer
and
euer
,
Amen
.
FJNJS
.