A
Sermon
preached
at
Paules
Crosse
,
the
21.
of
May
1598.
vpon
the
21.
of
Mathew
,
the
12.
and
13.
verses
,
by
Iohn
Howson
,
Student
of
Christs-Church
in
Oxford
.
The
Text.
And
said
vnto
them
,
it
is
written
,
Mine
house
shall
be
called
the
house
of
prayer
;
but
ye
haue
made
it
a
denne
of
theeues
.
MATH.
21.
verse
13.
OVR
blessed
Sauiour
in
the
12.
By
the
measure
of
wheate
saith
S.
Greg.
exprimitur
modus
verbi
;
I
am
full
of
matter
,
nor
with
the
Spouse
in
the
Cant.
my
belly
is
as
an
heape
of
wheate
;
so
that
I
should
be
faine
to
cry
with
Ieremy
,
ventrem
meum
doleo
,
ventrem
meum
doleo
:
oh
my
belly
,
my
belly
,
or
with
Iob
,
my
belly
is
like
the
wine
which
hath
no
vent
,
and
like
new
bottles
which
breake
:
I
haue
reaped
a
little
wheate
in
the
valley
,
where
though
I
haue
not
seene
so
much
as
the
back
parts
of
God
,
as
Moyses
did
(
for
that
was
on
a
mountayne
)
yet
with
them
of
Bethshemeth
I
haue
seene
his
Arke
,
that
is
his
Gospell
,
which
hath
in
it
both
Manna
,
a
word
of
comfort
,
and
Aarons
rod
,
a
word
of
reproofe
:
which
how
I
haue
dispensed
vnto
you
here
to fore
,
either
in
regard
of
the
due
season
,
or
in
respect
of
the
qualitie
of
the
wheate
or
sustenance
,
vos
ipsi
iudicate
,
vbi
finis
non
erat
,
S.
Barn
.
did
,
and
all
other
Stewards
haue
bin
forced
to
do
,
Multa
habeo
dicere
quae
non
potestis
portare
modo
,
I
haue
yet
many
things
to
say
vnto
you
,
but
ye
cannot
bare
them
now
;
not
by
reason
of
the
depth
of
any
mysteries
I
had
to
deliuer
,
or
in
regard
of
the
weaknes
of
your
vnderstanding
(
as
he
was
straightned
)
but
because
with
somewhat
long
speaking
,
you
were
made
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Greg.
past
.
li.
3.
cap.
5.
weake
or
weary
with
hearing
:
for
as
S.
Greg.
saith
,
dum
auditoris
animus
plus
quam
valet
tenditur
,
mentis
chorda
rumpitur
,
When
the
eares
of
our
auditors
are
strained
beyond
their
accustomed
compasse
,
the
strings
of
their
attention
will
breake
asunder
.
Wherefore
seeing
they
which
haue
power
and
authority
to
commaund
,
haue
said
vnto
me
as
it
is
in
the
17.
of
the
Acts
,
Act.
17.
Bern.
de
const.
lib.
1.
we
will
heare
you
againe
vpon
this
text
,
recurrat
stilus
ad
suam
materiam
,
as
S.
Bern.
said
,
I
will
returne
to
that
part
of
my
text
where
I
left
,
without
repeating
that
which
is
past
,
sauing
only
thus
farre
,
that
it
may
please
you
to
remember
,
that
I
deuided
this
text
in
factum
,
&
dictum
;
into
a
deede
of
our
Sauiours
,
and
into
a
speech
of
his
;
into
an
action
of
his
,
and
the
reason
of
it
;
the
action
was
contained
in
the
former
verse
,
and
was
a
reformation
of
certaine
abuses
in
the
temple
,
in
which
I
obserued
fiue
circumstances
,
first
,
the
author
who
,
secondly
,
the
time
when
,
thirdly
,
the
place
where
,
fourthly
,
the
matter
what
,
fiftly
,
the
manner
how
this
reformation
was
performed
.
It
remaineth
now
that
by
your
accustomed
patience
I
should
speake
of
his
speech
,
which
contained
the
reason
of
this
action
.
The
reason
why
he
exercised
this
whip
,
this
extraordinary
and
miraculous
violence
against
them
,
was
because
they
had
abused
the
temple
and
prophaned
it
;
which
he
proueth
by
two
texts
of
scriptures
,
the
former
taken
out
of
the
56.
chap.
of
Esay
,
which
sheweth
the
lawfull
vse
of
the
temple
,
and
the
chiefe
end
of
erecting
it
,
My
house
shall
be
called
the
house
of
prayer
:
the
latter
is
taken
out
of
the
7.
of
Ieremy
,
and
sheweth
the
abuse
and
prophanation
of
it
;
Ye
haue
made
it
a
denne
of
theeues
.
But
before
I
intreate
of
these
particulars
somwhat
in
generalitie
of
this
speech
of
our
Sauiours
;
I
deuided
this
parcell
of
scripture
into
factum
,
and
dictum
,
an
action
,
and
a
speech
,
Audientes
admirabantur
in
sermone
eius
,
They
that
heard
him
were
in
admiration
at
his
doctrine
,
that
is
,
thought
it
miraculous
;
saying
,
from
whence
hath
he
these
things
,
and
what
wisedome
is
this
which
is
giuen
vnto
him
?
All
gaue
testimonie
vnto
him
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wondered
at
the
gratious
words
which
proceeded
out
of
his
mouth
:
when
Iesus
had
ended
his
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
multitude
were
astonied
vpon
his
doctrine
;
for
he
taught
them
as
one
hauing
power
,
and
not
as
the
Scribes
.
If
he
plaid
the
respondent
in
disputation
,
his
answeres
were
admirable
,
and
put
the
disputer
to
a
non
plus
:
When
the
Pharises
and
Herodians
disputed
about
tribute
to
be
giuen
to
Caesar
,
they
maruailed
at
his
answere
,
and
held
their
peace
;
when
the
Saduces
disputed
against
the
resurrection
,
the
Scribes
wondered
at
his
answere
,
and
one
of
the
Scribes
said
,
Master
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
thou
hast
said
excellently
well
;
and
when
the
Lawyer
disputed
with
him
about
the
greatest
commandement
,
after
he
had
receiued
his
answere
,
he
confessed
and
said
,
well
master
thou
hast
said
the
truth
,
and
no
man
after
that
durst
aske
him
any
question
.
If
he
vndertooke
the
opposers
part
,
and
disputed
with
them
,
he
vtterly
confounded
the
wisest
of
them
:
When
he
demaunded
of
the
high
Priests
and
the
Scribes
,
who
were
the
most
learned
among
the
Iewes
,
whether
the
baptisme
of
Iohn
were
from
heauen
or
from
men
;
they
answered
plainely
,
they
knew
not
whence
it
was
:
and
when
he
proposed
this
question
to
the
Pharises
whose
sonne
Christ
should
be
,
and
they
answered
him
Dauids
,
that
none
could
answere
him
a
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
whereas
he
was
a
carpenters
sonne
reputed
,
Matt.
13.
a
carpenter
,
Mark
.
6.
nay
,
ille
faber
,
a
man
noted
by
that
trade
:
grammaton
isagogos
,
Aug.
de
ci.
Dei
lib.
18.
ca.
39.
Deut.
ca.
29.
&
31.
the
Septuagint
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Deut.
cap.
29.
&
31.
so
called
,
because
they
taught
the
grammaticall
&
historicall
sence
of
the
scriptures
)
could
testifie
that
he
had
not
bin
instructed
by
them
:
whereas
the
Pharises
,
who
were
the
chiefe
expounders
of
the
mysteries
&
secrets
of
the
lawe
,
and
therfore
sate
in
Moyses
chaire
,
could
truly
affirme
that
he
was
none
of
their
auditor
;
and
therefore
the
Iewes
could
say
with
admiration
quomodo
hic
literas
scit
cum
non
didicerit
?
how
knowes
this
man
letters
when
he
is
not
learned
?
7.
Luke
.
4.
as
also
his
Apostles
,
and
that
only
:
Euseb.
de
demonstrat
.
euang.
lib.
3.
cap.
7.
he
could
alledge
a
long
text
out
of
the
61.
of
Esay
in
the
Hebrew
tongue
,
wherewith
onely
the
learned
were
acquainted
(
as
now
adayes
)
and
expound
it
and
the
most
hidden
and
secret
mysteries
of
the
holy
scriptures
farre
beyond
the
expectation
,
nay
beyond
the
capacitie
and
vnderstanding
of
the
Scribes
&
Pharises
:
and
he
that
is
well
conuersant
in
the
holy
scriptures
,
may
perceiue
that
all
the
speeches
of
our
Sauiour
Christ
,
haue
either
the
perfect
forme
of
a
Cabala
(
as
they
call
it
)
containing
a
most
simple
,
most
true
,
most
deepe
,
most
certaine
exposition
of
mysticall
things
in
the
scriptures
;
or
else
an
auouching
of
scriptures
themselues
;
as
in
this
place
,
where
alledging
a
reason
of
his
fact
or
action
,
he
auoucheth
the
true
vse
,
and
condemneth
their
abuse
by
the
scriptures
themselues
;
not
without
astonishment
to
the
auditors
both
Scribes
and
Pharises
,
who
as
it
should
seeme
,
could
not
reply
,
or
durst
not
make
answere
.
Another
note
I
obserue
before
I
come
to
intreate
of
his
speech
in
particular
is
this
,
that
our
Sauiour
Christ
performing
this
action
not
as
a
man
,
but
myraculously
as
he
was
God
(
as
I
shewed
you
before
)
would
neuerthelesse
giue
a
reason
of
his
action
;
whereas
commonly
with
God
Tota
ratio
facti
est
potentia
facientis
,
voluntas
facientis
:
The
reason
of
Gods
actions
are
,
sometimes
his
power
,
sometimes
his
will
:
and
as
humana
consuetudo
verbis
,
ita
diuina
potentia
factis
loquitur
,
As
we
vse
words
to
expresse
our
mindes
,
so
God
by
his
actions
sheweth
his
power
and
his
will
also
:
and
as
new
words
or
not
ordinary
phrases
,
splendorem
addunt
,
do
make
them
more
pleasing
;
so
in
Gods
extraordinary
and
miraculous
actions
,
which
euer
in
congruitie
are
very
significant
,
quodammodo
luculentior
est
diuina
eloquentia
:
God
speakes
vnto
vs
more
eloquently
and
significantly
then
by
other
meanes
;
and
the
husbandman
in
the
20.
Volo
huic
nouissimo
dare
sicut
tibi
:
I
will
giue
vnto
this
last
as
vnto
thee
,
vers.
14.
and
againe
vers.
15.
Is
it
not
lawfull
for
me
to
do
what
I
will
?
and
it
is
said
of
God
the
holy
Ghost
,
euen
as
he
will
;
whereupon
Caietan
notes
,
voluntas
spiritus
sancti
pro
ratione
redditur
:
Now
what
might
be
the
cause
why
our
Sauiour
being
God
,
and
equal
to
the
Father
and
the
holy
Ghost
in
deitie
,
would
not
haue
his
will
only
stand
for
a
reason
,
and
when
the
great
Lords
and
mightie
Potentates
of
the
world
say
sic
volo
,
sic
facio
,
stet
pro
ratione
voluntas
,
would
render
a
reason
of
this
his
action
?
was
it
because
he
had
to
deale
with
men
who
were
docile
,
and
reasonable
,
and
of
good
capacitie
,
and
not
with
wilfull
and
stubborne
men
?
For
Theophilact
hath
this
kinde
of
rule
,
Solere
Deum
,
I
cannot
define
this
to
be
the
reason
,
but
it
is
not
altogether
improbable
;
for
to
graunt
that
both
the
Scribes
and
Pharises
and
the
Priests
too
were
obstinate
and
malicious
:
yet
(
though
they
were
very
many
of
them
)
they
were
a
small
number
being
compared
with
them
who
were
then
present
when
this
action
was
done
;
for
it
may
be
collected
probably
out
of
the
Gospell
,
that
our
Sauiour
had
most
commonly
attending
vpon
him
to
heare
his
doctrine
and
see
his
miracles
,
eight
or
ten
thousand
people
:
for
he
had
in
the
desart
one
time
5000.
another
time
4000.
Origen
contra
Celsum
lib.
2.
Euseb.
lib.
3.
ca.
6.
de
demonst
.
euang
.
For
if
he
had
so
many
in
the
desart
places
where
they
could
haue
no
sustenance
,
what
companies
may
be
imagined
did
follow
,
But
this
ordinary
number
of
followers
,
of
4000.
or
5000.
or
10000.
was
nothing
to
the
multitude
of
people
which
were
gathered
together
at
this
feast
of
the
Passeouer
,
from
all
the
countries
of
Iudaea
,
and
in
likelyhood
were
present
at
this
miracle
.
For
Cestius
Gallus
the
President
of
Syria
,
Now
to
admit
that
the
Scribes
&
Pharises
and
Priests
,
&c.
were
stubborne
and
obstinate
,
and
therefore
according
to
Theophil
.
rule
deserued
not
,
that
God
should
giue
them
a
reason
of
his
action
:
yet
the
number
of
the
people
assembled
being
almost
infinite
in
comparison
of
them
,
who
loued
him
so
that
in
respect
of
them
the
Pharises
feared
to
offer
him
wrong
,
Math.
26.
who
hung
vpon
him
to
heare
him
,
Luke
.
19.
pendebat
velut
inhians
,
reioysed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
all
the
glorious
things
that
were
wrought
by
him
,
Luke
13.
his
speech
was
with
authoritie
and
power
,
not
like
the
speech
of
other
men
,
&
ad
commouendum
parum
efficax
:
colde
,
and
not
effectual
to
moue
;
where
as
our
Sauiours
was
full
of
force
&
efficacie
,
mouing
the
hearts
of
the
auditors
to
faith
and
repentance
:
it
is
not
improbable
to
be
for
this
cause
.
Or
was
it
because
,
seeing
the
Scribes
and
Pharises
did
most
especially
assault
him
,
and
seeke
to
confound
him
with
questions
and
interrogations
vpon
the
chiefe
feasts
,
when
the
people
were
assembled
together
,
S.
Chrysostom
,
Cyrill
,
and
Theophil
.
interpret
it
though
it
be
not
named
)
he
would
also
in
this
great
solemne
feast
and
assembly
at
Easter
,
or
the
Passeouer
,
try
how
they
could
defend
that
abuse
of
the
temple
,
which
he
proued
out
of
the
prophets
to
be
against
the
end
&
the
institution
of
it
?
Whereunto
when
they
made
no
answere
,
he
replied
no
farther
:
Greg.
Moral.
23.9
.
for
Finis
esse
locutionis
sapientium
solet
,
vt
eousque
dicant
quò
aduersarijs
silentium
imponant
:
The
end
of
a
wisemans
speech
is
by
good
reason
to
put
his
aduersaries
to
silence
,
and
then
vrge
them
no
farther
.
Non
enim
se
ostendere
,
sed
praua
docentes
compescere
student
:
For
they
speake
not
to
ostentation
but
to
confute
or
confound
them
that
teach
or
do
amisse
.
Or
was
it
done
for
our
instruction
?
as
euery
action
of
his
is
some
instruction
for
vs
,
humane
reason
,
which
is
regula
propinqua
,
&
homogenea
,
as
the
Scholemen
call
it
,
a
rule
which
is
naturall
,
bred
within
vs
,
neere
vnto
vs
,
in
our
mouthes
,
and
in
our
harts
,
word
of
God
which
is
regula
remota
&
heterogenea
,
a
rule
hid
from
vs
,
farre
off
from
vs
,
in
heauen
,
in
the
bosome
of
God
,
quasi
ratio
Dei
,
but
yet
made
knowen
vnto
vs
by
the
holy
Scriptures
.
Which
rule
and
instruction
the
holy
Fathers
and
men
of
God
haue
euer
obserued
,
Nos
affirmare
nolumus
quod
apertis
testimonijs
non
approbamus
:
we
will
affirme
nothing
but
what
we
can
proue
by
reason
and
authoritie
;
and
submitting
themselues
and
their
iudgements
to
reason
and
authoritie
:
Arguant
me
ratione
velauthoritate
,
&
ego
vel
ad
inimici
vocem
non
refugiē
emendari
:
Let
it
be
grounded
on
reason
or
authoritie
,
&
I
wil
giue
eare
to
the
reproofe
of
an
enemy
.
And
this
patterne
of
our
Sauiour
not
only
priuat
men
,
but
the
whole
Church
of
Christ
in
their
lawes
and
constitutions
do
redily
imitate
:
Sancta
ecclesia
ex
magisterio
humilitatis
instituta
,
The
holy
Church
bred
vp
in
the
schoole
of
humilitie
,
and
following
the
steps
of
our
maister
Christ
,
because
as
it
is
wisely
obserued
,
Plus
mouere
solet
ratio
inserta
in
mandato
,
videte
an
mentiar
,
Examine
whether
I
ly
or
no
:
sed
an
vera
sint
ex
ratione
pensate
,
but
weigh
with
reason
the
truth
of
it
:
and
if
the
Church
do
teach
that
(
as
oftentimes
it
doth
)
which
cannot
be
comprehended
within
the
compasse
of
reason
;
yet
for
all
that
,
rationabiliter
suadet
,
it
perswades
you
with
reason
,
Ne
de
occultis
ratio
humana
quaeri
debeat
,
That
of
some
mysteries
and
secrets
of
Christianitie
,
you
may
not
aske
or
seeke
the
reason
.
Whereas
on
the
other
part
it
is
the
custome
and
order
of
stubborne
men
,
of
hereticks
,
&
schismaticks
,
Non
rationes
afferre
,
sed
placita
:
not
to
vrge
reason
,
but
their
will
,
their
pleasure
,
diuina
lacessere
,
offer
violence
to
the
lawes
of
God
;
dixit
,
&
abijt
,
saith
S.
Austine
,
nihil
probare
sategit
,
nihil
curauit
ostendere
:
he
said
,
as
Pilate
said
,
quod
scripsi
,
scripsi
,
quod
dixi
,
dixi
:
when
he
had
said
it
,
he
had
done
,
he
neuer
made
offer
to
proue
it
,
or
giue
a
reason
of
his
speech
:
and
though
our
doctrine
be
neuer
so
true
,
yet
it
is
without
the
compasse
of
modestie
and
discretion
for
any
man
be
he
neuer
so
learned
,
to
vse
these
kinds
of
assertions
:
Ego
in
hoc
libro
non
contuli
:
sed
asserui
&
assero
,
&
penes
nullum
volo
esse
iudicium
,
sed
omnibus
suadeo
,
vt
praestent
obsequium
,
I
haue
not
vsed
proofes
,
or
authoritie
in
my
writing
;
but
I
affirme
that
that
I
say
,
and
submit
my selfe
to
no
mans
iudgement
,
but
require
euery
man
to
consent
to
me
:
scio
me
mea
dogmata
habere
de
caelo
:
I
know
that
my
speeches
descend
from
heauen
,
are
authenticall
and
canonicall
;
for
it
is
a
propertie
peculiar
to
God
only
,
fatuus
confidens
in
stultitia
sua
,
a
foole
that
is
confident
in
his
owne
follie
.
And
thus
much
by
way
of
probabilitie
,
why
our
Sauiour
would
alledge
a
reason
.
The
Preface
to
this
speech
of
his
,
is
this
,
Scriptum
est
,
it
is
written
.
I
noted
before
vnto
you
,
that
we
must
vse
some
rule
wherby
to
square
out
and
measure
our
speeches
and
actions
,
and
one
was
from
within
vs
,
homogenea
regula
,
mans
reason
:
another
from
without
vs
,
regula
heterogenea
,
Gods
word
:
he
vseth
this
second
rule
as
the
surest
rule
,
which
cannot
erre
;
the
word
of
God
;
which
rule
,
though
it
be
heterogenea
,
supernaturall
to
vs
,
yet
it
is
homogenea
,
naturall
to
him
,
who
was
God
himselfe
,
for
the
word
of
God
may
be
said
to
be
ratio
Dei
,
which
was
homogenea
to
him
,
as
humane
reason
is
to
man
.
So
that
his
speech
is
not
a
bare
reason
,
which
peraduenture
might
admit
cauils
,
and
exceptions
,
and
contradictions
,
but
is
ioyned
with
authoritie
,
as
good
authoritie
as
any
Prophet
spake
with
when
he
said
,
Haec
dicit
dominus
thus
sayth
the
Lord
:
And
this
S.
Austine
saith
,
is
or
do
naturae
,
the
order
of
nature
,
that
when
we
learne
any
thing
,
or
teach
any
thing
,
especially
touching
faith
and
religion
,
Rationem
praecedat
authoritas
,
Reason
should
be
grounded
vpon
some
good
authoritie
:
for
saith
he
,
Infirma
ratio
videri
potest
quae
cum
reddita
fuerit
,
authoritatem
postea
per
quam
firmetur
assumat
:
For
it
may
seeme
to
be
a
weake
reason
,
which
when
it
is
alledged
requireth
some
other
reason
and
authoritie
to
confirme
it
.
Now
our
Sauiours
reason
was
grounded
vpon
good
authoritie
,
vpon
that
which
was
regula
prima
,
the
chiefe
rule
with
the
Iewes
,
especially
Scribes
and
Pharises
and
Priests
,
which
is
,
the
written
word
of
God
,
which
being
deliuered
sincerely
according
to
the
true
sence
and
meaning
of
it
,
as
he
did
,
admits
no
deniall
;
and
therefore
the
Pharises
do
make
no
reply
.
Now
it
is
worth
the
obseruation
to
consider
our
Sauiours
manner
of
reasoning
with
them
;
It
is
most
certaine
that
with
all
sorts
of
men
that
confesse
there
is
a
God
,
the
word
,
and
will
of
God
,
is
regula
prima
,
the
first
and
the
chiefest
rule
to
direct
them
in
all
their
actions
:
and
therfore
some
heathen
haue
the
speeches
of
oracles
for
their
chiefe
rule
,
fruiturque
deorum
colloquio
:
S.
Paule
speaking
to
the
Athenians
before
their
conuersion
,
alledgeth
no
text
of
scripture
,
but
reasons
drawen
from
the
light
of
nature
,
which
was
their
chiefe
rule
,
and
the
saying
of
their
Philosopher
,
S.
Austine
disputing
with
the
Manichees
which
denyed
the
old
Testament
to
be
the
word
of
God
,
brought
his
proofes
and
reasons
from
the
new
Testament
only
,
because
they
allowed
that
for
their
onely
rule
:
and
therefore
Lactantius
taketh
exception
against
that
maner
of
disputation
which
S.
Cyprian
vsed
with
Demetrian
,
Non
enim
Scripturae
testimonijs
,
quam
ille
vanam
,
fictam
,
commentitiam
putabat
,
sed
argumentis
&
ratione
fuerat
refellendus
:
For
he
was
to
be
reproued
and
conuinced
with
arguments
and
reason
,
not
with
the
scripture
,
which
he
esteemed
as
false
,
fained
,
and
counterfeite
,
saith
Lactantius
.
But
our
Sauiours
manner
of
disputation
scriptum
est
,
it
is
written
,
in
the
lawe
or
in
the
prophets
,
is
demonstratiue
with
Iewes
or
Christians
,
who
accept
the
scripture
for
their
chiefe
rule
:
But
for
asmuch
as
not
the
letter
of
the
scripture
is
the
word
of
God
,
but
the
true
sence
,
and
meaning
of
it
,
you
(
beloued
Christians
)
are
especially
to
regard
who
it
is
that
deliuereth
or
alledgeth
this
scripture
to
you
;
for
although
in
veritate
humana
,
in
humane
truth
,
(
where
reason
only
is
a
sufficient
rule
,
and
principle
,
which
is
true
of
necessitie
,
whether
a
poore
man
or
a
rich
man
,
a
learned
man
,
or
an
ignorant
man
,
a
Christian
or
an
Heathen
,
Baalam
or
his
Asse
,
deliuer
it
)
we
must
rather
consider
quid
dicatur
,
quam
quis
loquatur
,
what
is
said
,
then
who
saith
it
;
yet
in
veritate
diuina
,
in
diuine
truth
,
which
is
aboue
mans
reason
,
and
is
beleeued
because
it
is
so
deliuered
in
the
scripture
,
which
we
accept
for
the
word
of
God
,
because
we
cannot
euer
iudge
,
quid
dicatur
what
is
said
,
we
must
especially
consider
quis
loquatur
,
who
saith
it
;
whether
it
be
the
diuell
which
saith
scriptum
est
,
it
is
written
,
S.
Austin
saith
,
Quod
aliquid
intelligimus
rationi
,
quod
credimus
authoritati
debemus
,
Though
we
owe
all
things
,
both
knowledge
,
and
beliefe
vnto
God
primariò
,
yet
as
to
his
meanes
and
instruments
we
are
indebted
to
reason
,
for
that
that
we
know
,
and
to
authoritie
,
for
that
we
beleeue
.
S.
Origen
giues
this
obseruable
rule
,
Si
quando
testimonia
de
scriptura
audieris
,
vide
ne
statim
loquenti
acquiescas
,
sed
considera
illum
cuius
sit
,
ac
cuius
sententiae
,
cuius
sit
voluntatis
.
When
you
heare
one
say
scriptum
est
,
it
is
written
,
beleeue
him
not
therefore
in
that
which
he
saith
,
but
consider
who
it
is
that
speaketh
it
,
of
what
opinion
he
is
,
whether
an
hereticke
or
no
,
of
what
minde
or
affection
he
be
,
whether
a
schismaticke
or
no
;
for
if
he
dissemble
that
which
he
is
not
,
and
being
infected
with
the
poison
of
heresie
or
schisme
,
a
wolfe
do
lurke
vnder
a
sheepes
skin
;
then
the
deuill
in
him
saith
scriptum
est
,
the
scriptures
do
nothing
belong
vnto
him
.
S.
Austin
saith
,
so
the
practise
of
hereticks
is
per
verba
legis
legem
impugnare
,
by
the
words
of
scripture
to
ouerthrow
the
scripture
,
Ambr.
super
3.
ad
Titum
,
&
proprium
sensum
verbis
astruere
legis
,
to
build
their
own
opinions
vpon
the
words
or
text
of
the
law
.
And
this
verball
alledging
of
the
scripture
is
that
sheepes
skin
wherewith
wolues
be
clothed
,
saith
Vincent
.
Lirin.
Quid
est
vestitus
ouium
,
nisi
prophetarum
&
apostolorum
proloquia
?
What
is
the
sheepes
clothing
but
the
sayings
of
the
Prophets
and
Apostles
?
and
,
Qui
sunt
lupi
rapaces
,
nisi
sensus
haereticorum
feri
&
rabidi
,
and
what
be
these
rauening
wolues
,
but
the
wilde
and
vnnaturall
interpretations
of
hereticks
?
And
when
our
Sauiour
charged
the
Saduces
that
they
erred
,
not
knowing
the
scriptures
,
it
was
not
that
they
were
ignorant
of
the
letter
of
the
scripture
,
at
least
of
so
much
as
they
acknowledged
for
scripture
,
but
because
they
knew
not
the
sense
,
and
meaning
of
it
:
Wherefore
seeing
many
say
,
It
is
written
,
with
our
Sauiour
,
and
yet
neuerthelesse
are
deceiued
themselues
,
and
deceiue
others
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
knowing
the
sense
of
them
,
as
the
Saduces
were
:
and
others
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
do
maliciously
wrest
them
,
S.
Peter
saith
some
did
S.
Paules
Epistles
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
their
owne
destruction
,
and
to
the
destruction
of
other
their
auditors
and
followers
:
though
there
be
nothing
so
certaine
and
authenticall
as
the
holy
scriptures
,
if
we
be
sure
quid
dicatur
,
what
is
the
true
sense
and
meaning
of
them
,
yet
there
is
nothing
so
dangerous
,
if
being
not
able
to
iudge
our selues
,
we
do
not
consider
quis
loquatur
,
who
it
is
that
doth
alledge
them
.
But
now
let
vs
consider
what
that
is
which
our
Sauiour
saith
is
written
in
the
scriptures
.
My
house
shall
be
called
the
house
of
prayer
,
but
you
haue
made
it
a
denne
of
theeues
.
The
words
of
Esay
implie
,
whose
house
this
Temple
was
,
Gods
house
:
and
secondly
,
the
end
or
vse
,
why
it
was
built
,
to
pray
in
.
The
words
of
Ieremy
implie
the
abuse
of
it
,
that
of
Gods
house
,
it
was
become
an
house
for
theeues
:
and
where
it
was
ordained
to
pray
in
,
they
had
made
it
a
denne
to
lurke
in
,
and
so
safely
to
commit
any
robbery
,
or
sacriledge
.
It
is
most
certaine
,
that
God
who
is
the
Lord
and
creator
of
all
things
,
hath
reserued
to
himselfe
a
part
or
portion
in
all
things
,
not
that
he
hath
neede
of
them
,
but
in
recognitionem
,
that
all
things
that
are
haue
proceeded
from
him
:
and
that
he
is
the
most
high
and
absolute
Lord
ouer
them
all
:
and
therefore
though
he
be
king
of
kings
,
and
Lord
of
lords
,
and
so
by
consequent
of
all
people
and
nations
in
the
world
,
yet
he
hath
reserued
an
especiall
portion
of
men
to
himself
,
which
he
calleth
his
people
:
though
he
be
infinite
,
and
comprehended
in
no
place
,
yet
he
will
haue
some
particular
place
whither
this
his
people
may
resort
to
serue
him
,
which
he
calleth
his
house
,
his
place
,
his
habitation
:
his
Priests
,
his
Ministers
:
though
he
be
a
spirit
,
and
hath
no
neede
of
these
corporall
things
,
yet
he
challengeth
a
part
or
portion
in
all
things
for
the
furnishing
of
this
his
house
,
and
maintenance
of
these
his
seruants
:
which
he
calleth
his
part
,
his
portion
,
his
tithes
,
his
offerings
:
though
he
be
eternall
,
and
before
all
times
,
yet
he
hath
reserued
some
times
&
some
dayes
as
proper
to
him
,
wherein
his
people
should
resort
to
his
house
to
serue
him
,
which
he
calleth
his
feasts
,
his
Sabbothes
.
Heere
mention
is
made
of
his
house
only
,
and
therefore
of
that
I
will
frame
my
speech
,
and
some
certaine
circumstances
belonging
vnto
it
.
It
is
most
manifest
that
God
who
is
comprehended
in
no
place
,
hath
had
notwithstanding
some
place
alotted
to
him
euer
since
the
beginning
of
the
world
,
and
therefore
some
very
learned
men
haue
affirmed
,
that
Adam
euen
in
Paradise
had
a
certaine
place
where
to
present
himselfe
before
the
Lord
,
that
place
where
God
walked
and
called
him
to
him
,
we
pray
thee
let
them
go
three
dayes
iourney
in
the
desert
there
to
sacrifice
vnto
God
,
said
Moyses
and
Aaron
vnto
Pharaoh
,
Exod.
5.
tabernaculum
paruum
,
the
little
tabernacle
,
Lira
super
Exod.
16.
Exod.
33.
in
comparison
of
the
great
tabernacle
,
Exod.
33.
whither
Aaron
commaunded
the
people
to
come
into
the
presence
of
the
Lord
,
All
these
places
howsoeuer
otherwise
called
,
were
yet
domus
dei
,
Gods
houses
,
bicause
there
especially
he
affoorded
his
presence
:
And
therefore
when
Caine
stoode
(
as
I
may
say
)
excommunicated
,
for
murdering
his
brother
,
and
might
not
come
into
the
place
appointed
for
the
seruice
of
God
,
he
was
said
to
be
fugatus
à
praesentia
domini
,
cast
out
from
the
presence
of
the
Lord
,
to
haue
fled
from
the
presence
of
the
Lord
,
Aben
Ezra
saith
that
he
fled
from
that
place
,
where
the
Prophets
stoode
,
and
offered
themselues
to
be
sent
of
God
,
when
he
should
commaund
them
:
and
when
it
is
said
that
Nadab
and
Abihu
died
before
the
Lord
,
it
is
meant
that
they
died
before
the
altar
of
the
Lord
,
Numb.
3.4
.
and
when
any
thing
was
said
to
be
done
before
the
Arke
,
ad
dominum
,
before
the
Lord
,
or
in
the
presence
of
the
Lord
.
Now
as
before
the
law
and
vnder
the
law
God
had
euer
his
peculiar
,
and
proper
places
to
be
worshipped
in
,
which
therefore
were
called
by
his
name
,
Gods
Temple
,
Gods
tabernacle
,
Gods
house
:
so
after
the
law
and
vnder
the
Gospell
,
assoone
as
euer
Kings
and
Queenes
became
nurses
of
Christianitie
,
and
professors
of
religion
,
there
were
peculiar
places
consecrated
to
the
seruice
of
God
,
which
now
also
are
called
Gods
houses
,
domus
Dei
,
both
because
they
are
consecrated
to
him
,
and
because
there
we
performe
holy
and
diuine
ministeries
to
him
,
and
because
that
place
being
accepted
of
him
for
the
place
of
his
presence
and
habitation
amongst
men
,
plus
perticipat
operationis
&
gratiae
Dei.
Damas
.
Orth.
fid.
lib.
1.
That
great
schismaticke
Ieroboam
made
a
schisme
or
rente
in
the
church
of
God
,
Thus
also
many
schismaticks
and
heretikes
,
and
such
politicians
as
Ieroboam
was
,
since
the
comming
of
our
Sauiour
Christ
hath
endeuoured
to
rob
his
churches
,
of
this
speciall
ornament
of
the
multitude
of
people
(
for
the
multitude
of
the
people
is
the
glorie
of
the
King
Prouerbs
14.
Damas
.
haeres.
80.
Concil.
Gangrens
.
circa
annum
328.
and
Damascen
telleth
vs
of
Massilians
which
to
other
heresies
did
adde
Templorum
contemptum
,
the
contempt
of
Churches
:
and
in
Gangrensi
Concilio
there
is
mention
made
of
one
Eustathius
,
who
said
,
Templa
Dei
nullius
est
vtilitatis
,
that
there
was
no
vse
of
Churches
,
and
the
Petrobrusiani
laughed
and
scoffed
at
Churches
:
and
others
there
were
called
Pseudo-apostoli
,
who
affirmed
Ecclesiam
non
plus
valere
ad
orandum
,
quam
stabulum
porcorum
,
that
a
church
was
of
no
more
vse
for
prayer
,
then
a
stable
or
hogstie
:
As
also
many
in
these
dayes
who
accompt
of
them
but
as
of
temples
of
Baal
,
and
synagogues
of
Idolatrie
:
vsing
the
same
reasons
that
Ieroboam
did
,
and
some
texts
of
scriptures
,
misunderstoode
,
or
not
well
applied
:
and
thus
woulde
robbe
the
Church
of
God
,
of
the
best
kinde
of
furniture
,
to
mainteyne
and
inlarge
their
owne
priuate
conuenticles
.
For
that
other
kind
of
furniture
it
is
most
certaine
that
as
no
Church
or
Temple
was
renowmed
more
for
the
liuing
furniture
,
for
the
multitudes
of
people
that
resorted
thither
;
so
no
Church
in
the
world
was
more
renowmed
for
the
ornaments
,
riches
and
reuenewes
that
belonged
to
it
:
for
although
God
be
a
spirit
,
yet
he
will
not
be
worshipped
in
spirit
onely
;
but
in
bodie
also
,
glorifie
God
in
bodie
&
in
spirit
.
for
they
are
his
:
Now
if
this
be
a
good
reason
why
we
should
honor
God
,
who
is
a
spirit
,
both
with
spirite
and
bodie
because
they
be
his
,
by
the
same
reason
we
must
honor
God
,
with
our
time
,
with
our
richesse
and
substance
,
for
they
also
are
his
.
And
that
reason
which
Saint
Paule
vseth
vnder
the
Gospell
why
we
should
honor
God
with
our
body
;
the
Prophet
Dauid
vnder
the
lawe
vsed
why
he
would
honor
him
with
his
substance
:
and
therefore
vseth
this
reason
of
his
great
gift
toward
the
building
and
furnishing
of
the
Temple
:
for
all
things
come
of
thee
,
Now
as
there
was
neuer
any
nation
that
acknowledged
a
God
,
which
did
not
honor
him
in
their
Temples
,
with
some
part
of
their
best
riches
and
substance
:
so
especially
the
people
of
God
,
assoone
as
they
had
a
certaine
place
,
though
mooueable
,
as
was
the
tabernacle
;
or
a
place
certaine
vnmooueable
as
was
this
Temple
,
they
offered
vp
to
him
,
as
a
signe
that
they
held
of
him
in
capite
,
some
good
part
of
their
best
riches
,
and
iewels
,
to
adorne
his
house
withall
:
to
the
making
and
furnishing
of
the
tabernacle
they
brought
gold
,
siluer
,
brasse
,
blew
silk
,
purple
,
scarlet
,
fine
linnen
,
goates
haire
,
rich
skins
,
Schittim
wood
,
oyle
,
spices
,
Onyx
stones
,
and
stones
for
the
Ephod
.
God
commanded
an
offering
to
be
taken
from
amongst
you
vnto
the
Lord
,
Exod.
35.4
.
he
that
was
of
a
free
&
willing
hart
.
To
the
making
and
furnishing
of
the
Temple
,
K.
Dauid
gaue
of
his
owne
,
3000.
talents
of
gold
,
frame
of
it
,
and
the
patterne
sent
to
him
by
writing
by
the
hand
of
the
Lord
.
1.
offered
their
gifts
willingly
and
with
a
perfit
hart
and
with
reioycing
Ibid.
cap.
29.
as
did
they
that
made
the
tabernacle
.
Now
that
you
may
knowe
how
acceptable
vnto
God
this
kinde
of
seruice
is
,
of
building
his
houses
and
furnishing
them
in
most
sumptuous
manner
;
you
shall
obserue
,
(
and
it
woorth
the
obseruing
)
that
after
Dauid
had
determined
with
himselfe
to
build
the
Temple
,
and
not
before
,
God
promised
to
establish
the
kingdome
to
his
seed
.
2.
Samuel
.
7.
to
set
the
fruit
of
his
body
vpon
his
throne
:
Secondly
,
although
Dauid
had
many
sonnes
,
Amnon
,
Chileab
,
Absolon
,
Adoniah
,
Shephatiah
,
Ithream
:
yet
to
none
of
these
was
the
kingdome
promised
after
him
,
but
to
Solomon
who
was
borne
after
his
good
intent
of
building
Gods
house
.
Thirdly
,
though
God
promised
many
blessings
to
Solomon
when
he
craued
wisedome
,
as
richesse
,
glory
,
long
life
,
&c.
yet
he
neuer
promised
that
his
seede
should
raigne
after
him
till
such
time
as
he
had
finished
the
house
of
God
.
thou
shalt
not
want
a
man
vpon
the
throwen
of
Israel
.
Fourthly
,
when
the
Temple
was
reedified
by
Nehemiah
and
others
in
most
sumptuous
manner
,
And
this
kinde
of
furniture
was
not
proper
to
Gods
house
vnder
the
law
onely
,
but
likewise
vnder
the
gospell
;
for
as
Esayas
prophesie
was
fulfilled
vnder
christianity
,
Domus
meae
,
domus
orationis
vocabitur
cunctis
gentibus
;
that
Gods
house
should
be
the
house
of
praier
to
all
nations
,
that
he
would
keepe
for
euer
this
voluntarie
bountie
,
and
liberalitie
in
furnishing
Gods
house
,
in
the
purpose
and
the
thoughts
of
the
harts
of
his
people
.
And
therefore
assoone
as
God
gaue
encrease
to
his
Church
,
oratories
were
built
;
and
assoone
as
God
raysed
vp
Kings
and
Princes
which
fauoured
the
Christian
truth
and
religion
,
laetitia
diuino
munere
infusa
,
a
ioy
whereof
God
was
the
author
,
pietatis
ergô
,
in
holynes
and
deuotion
.
Tertullian
calleth
those
voluntary
donations
deposita
pietatis
,
Greg.
Nazian
.
saieth
,
that
the
cost
which
Gallus
,
Iulianus
brother
bestowed
vpon
the
Church
which
he
built
,
was
acceptable
to
God
,
euen
as
Abels
sacrifice
.
Saint
August
.
saith
,
But
as
there
haue
beene
many
sorts
of
theeues
and
robbers
,
hereticks
,
schismaticks
,
and
politicians
,
which
would
rob
God
of
that
liuing
furniture
of
the
multitude
of
people
;
so
are
there
and
euer
haue
beene
many
Atheistes
and
irreligious
Iulianists
,
which
haue
beene
readie
to
rifle
his
house
of
this
other
furniture
,
to
spoile
the
Church
of
the
ornaments
and
all
other
riches
,
landes
,
and
reuenewes
which
were
giuen
vnto
God
to
maintaine
his
house
,
and
his
houshold
withall
:
for
it
hath
beene
as
true
a
rule
in
Gods
house
as
in
the
dwellings
of
men
,
Difficilis
magni
custodia
census
,
where
riches
are
theeues
will
resort
.
Thus
the
first
Temple
builded
by
Salomon
was
destroyed
by
Nabucodonozor
,
and
the
riches
and
furnitue
carried
to
Babylon
,
and
afterward
fouly
abused
,
and
prophaned
by
Baltazar
.
The
second
Temple
being
also
admirable
for
the
fabricke
and
the
riches
of
it
,
though
inferiour
to
the
former
,
was
assaulted
by
Antiochus
,
by
Heliodorus
,
by
Pompey
,
by
Crassus
,
and
some
Roman
Emperours
:
and
of
late
yeeres
in
Christianitie
what
so
common
as
sacriledge
and
robbing
and
spoyling
of
God
in
his
house
,
and
his
household
?
so
that
where
heretofore
they
complayned
thus
,
Ecclesias
Christi
quas
construxere
parentes
,
Sternere
nituntur
nati
pietate
carentes
:
They
haue
now
brought
their
desire
to
the
issue
,
so
that
in
countrey
Villages
Canescunt
turpi
templa
relicta
situ
.
pseudoa
postoli
likened
them
vnto
,
little
better
then
hog-styes
;
for
the
best
preparation
at
any
high
feast
is
a
little
fresh
straw
vnder
their
feete
,
the
ordinary
allowance
for
swine
in
their
stye
,
or
at
the
best
Domus
opportuna
volucrum
,
(
that
which
God
threatned
as
a
plague
to
Babylon
)
a
cage
of
vncleane
and
hatefull
birds
:
Instrumenta
bellorum
,
instruments
for
warre
:
but
Lapides
&
ligna
dicato
qui
velit
,
publicisque
templis
offerto
:
but
if
any
man
would
dedicate
wood
or
stones
,
For
the
allowance
which
we
make
vnto
God
to
maintaine
his
family
,
is
thin
and
bare
,
in
quantum
sitis
,
Lateres
ceciderunt
,
lapide
caeso
extruemus
,
the
oratories
which
were
built
in
the
poorer
times
of
christianitie
,
are
decayed
,
but
we
will
make
them
basilica
,
goodly
&
stately
Churches
,
beiond
the
pallaces
of
the
greatest
monarches
:
we
that
are
the
children
,
say
with
Iudas
Iscarioth
,
that
the
magnificence
of
churches
is
but
a
vaine
cost
;
we
will
take
the
hewen
stone
to
build
our
houses
,
a
house
of
bricke
will
serue
for
God
;
the
Cedars
are
fit
for
princes
pallaces
,
a
roofe
of
wilde
fig
trees
will
serue
for
a
church
:
neither
considering
with
the
good
father
Tertull.
that
pietas
est
pro
pietate
sumptus
facere
,
Godlinesse
to
be
at
cost
with
God
;
nor
with
Theodoricus
,
that
it
should
be
the
purpose
of
a
good
christian
,
Noua
construere
,
sed
amplius
vetusta
seruare
.
Cassiod
.
lib.
3.
Let
no
man
thinke
that
heares
me
this
day
,
that
this
zeale
for
the
house
of
God
is
any
spice
of
superstition
,
but
a
very
religious
affection
,
inherent
to
nature
,
and
true
christianitie
,
though
now
for
the
most
part
blotted
out
by
irreligion
and
auarice
:
for
you
haue
heard
that
God
hath
had
his
proper
place
and
proper
house
at
all
times
among
his
people
;
you
haue
heard
how
his
tabernacle
was
furnished
by
his
speciall
appointment
;
how
the
temple
was
adorned
by
the
meanes
of
Dauid
and
Salomon
his
chosen
seruants
,
and
chosen
also
for
that
purpose
;
and
againe
reedified
and
restored
againe
to
his
former
beawtie
,
&
magnificence
as
neere
as
could
be
,
by
Nehemiah
and
others
:
you
haue
heard
that
as
soone
as
Emperours
and
Kings
were
Christians
,
they
spent
their
time
,
and
their
substance
in
building
&
adorning
the
houses
of
God
,
without
feare
or
regard
that
their
actions
might
be
accompted
superstition
or
Iudaisme
.
You
haue
heard
that
it
is
not
a
ceremoniall
obseruation
of
the
old
lawe
,
which
were
said
to
be
in
respect
of
themselues
sine
ratione
,
without
reason
,
&
[
*
](A03764-e16120-b)
*
In
quantum
vel
aliquid
figurabatur
vel
excludebatur
.
Tho.
12.
q.
102.
art.
1.
habere
rationem
in
ordine
ad
aliud
,
and
to
depend
only
vpon
somewhat
else
;
but
as
it
were
a
constitution
in
nature
,
holding
one
and
the
same
reason
,
vnder
the
Law
and
vnder
the
Gospell
.
And
therefore
the
most
learned
fathers
of
those
times
reasoned
thus
,
and
no
doubt
substantially
,
Si
Iudaei
qui
vmbris
legis
deseruiebant
,
haec
faciebant
,
multò
magis
nos
,
quibus
veritas
patefacta
est
,
&
gratia
per
Iesum
Christum
data
est
,
templa
domino
aedificare
,
&
prout
melius
possumus
ornare
debemus
,
&c.
If
the
Iewes
who
liued
vnder
the
shadow
of
the
lawe
did
these
things
;
much
more
we
,
to
whome
the
truth
is
discouered
,
and
saluation
imparted
by
Iesus
Christ
,
must
build
Churches
to
God
,
and
richly
adorne
them
to
our
habilitie
,
&c.
And
if
this
were
good
arguing
,
our
is
yet
better
,
and
may
deliuer
vs
from
all
suspition
of
poperie
:
If
the
Iewes
vnder
the
lawe
did
these
things
,
and
the
best
Christians
in
the
primitiue
Church
did
the
like
also
,
the
antiquitie
and
vniuersalitie
in
the
Church
of
God
will
defend
vs
,
in
restoring
these
ruines
,
from
suspition
of
innouation
or
superstition
.
Most
true
it
is
,
that
as
the
deuotion
of
the
people
of
God
towards
the
making
of
the
Tabernacle
and
the
furnishing
of
it
did
abound
,
nay
so
far
exceede
measure
,
that
the
wise
men
that
wrought
the
worke
were
forced
to
cry
vnto
Moyses
,
Plus
offert
populus
quam
necessarium
est
:
the
people
bring
too
much
,
and
more
then
enough
for
the
vse
of
the
worke
:
whereupon
Moyses
made
this
proclamation
throughout
the
host
,
Nec
vir
nec
mulier
quicquam
vltra
offerat
in
opere
sanctuarij
:
Let
neither
man
nor
woman
giue
any
more
to
the
worke
of
the
Sanctuary
.
So
in
the
time
of
Popery
,
the
deuotion
of
the
people
and
the
Princes
was
such
towards
the
building
of
Gods
house
,
the
furnishing
of
it
,
the
maintenance
of
his
seruants
both
in
goods
and
in
lands
,
that
it
did
rise
and
ascend
vltra
necessitatem
(
it
is
Lyraes
note
vpon
that
place
)
to
more
then
was
necessarie
,
Imo
contra
vtilitatem
,
nay
to
more
then
was
profitable
:
For
many
abused
the
riches
of
the
Church
to
worldly
pompe
and
the
enriching
of
their
friends
and
kindred
,
to
omit
other
abuses
which
may
not
be
named
;
so
that
there
wanted
onely
a
Moyses
to
make
a
proclamation
,
Nec
vir
nec
mulier
quicquam
vltra
offerat
,
let
neither
man
nor
woman
offer
any
more
,
and
to
set
a
stint
to
the
peoples
deuotion
,
especially
in
those
places
which
had
enough
.
But
the
horseleach
had
two
daughters
in
the
Clergie
,
inordinate
desire
of
their
owne
greatnes
,
and
inordinate
affection
to
their
friends
and
kindred
,
which
still
cryed
Affer
,
Affer
,
bring
,
bring
,
giue
giue
:
and
if
that
would
not
serue
,
would
take
it
by
force
or
else
by
guile
,
which
made
S.
Greg.
intend
a
decree
for
a
measure
or
rate
,
Hugo
Card.
notes
vpon
the
36.
of
Exod.
S.
Austine
vpon
that
place
of
Exod.
giues
this
note
,
that
as
those
workemen
were
wise
,
that
said
vnto
Moyses
,
Plus
offert
populus
quàm
necessarium
est
:
the
people
offer
more
then
ynough
to
the
worke
:
so
they
were
also
Sancti
moribus
,
holy
and
virtuous
in
their
behauiour
;
for
they
might
,
saith
he
,
haue
suffered
the
people
to
giue
more
then
enough
,
and
themselues
haue
secretly
conuaied
it
away
,
sed
modestia
prohibuit
,
vel
religio
terruit
,
but
modesty
restrained
them
,
or
religion
terrified
them
.
But
where
is
now
this
modestie
,
this
religion
:
where
is
this
good
nature
;
this
religious
feare
?
God
required
much
of
vs
,
the
people
brought
more
,
Adeo
vt
oblata
sufficerent
,
&
superabundarent
,
so
that
the
gifts
were
sufficient
,
and
too
much
for
the
worke
,
Exod.
36.
the
lawes
of
Mortmaine
&c.
prouided
it
should
not
be
lawfull
for
a
man
to
do
what
he
would
with
his
owne
,
&
sic
cessatum
est
a
muneribus
offerendis
,
and
so
the
people
were
stayed
from
offring
.
Ib.
But
had
it
staid
there
it
had
bin
well
:
had
the
superaboundance
bin
imployed
to
good
holy
vses
,
the
intent
of
the
Donors
had
not
bin
made
frustrate
,
nor
God
had
bin
robbed
of
that
which
was
his
:
but
the
horseleach
had
two
other
daughters
among
the
laietie
,
Auaritia
,
&
luxuria
,
couetousnes
,
and
riotousnes
,
which
haue
cryed
so
long
Aufer
,
Aufer
take
away
,
take
away
,
that
they
haue
not
only
remoued
the
superaboundance
from
the
storehouse
or
treasurie
of
God
,
but
left
neither
bread
nor
meate
in
his
house
,
Malac.
3.10
.
Nec
vir
nec
mulier
vltrà
auferat
;
let
neither
man
nor
woman
purloine
any
more
:
yet
non
cessatum
est
a
muneribus
auferendis
:
neither
man
nor
woman
ceasse
from
the
spoile
:
scarse
any
abstaineth
from
that
which
is
Gods
.
It
is
an
old
complaint
,
that
the
houses
of
Bishops
and
other
seruants
of
God
were
giuen
Militibus
,
Sagittarijs
,
balistarijs
contra
ius
&
fas
habitandas
,
To
be
inhabited
of
souldiers
and
archers
&c.
against
law
and
right
:
S.
Bern.
complaint
to
Lewis
the
King
of
Fraunce
.
It
is
an
old
complaint
that
the
house
of
God
domus
orationis
,
efficitur
stabulum
pecoris
aut
opilionis
aut
lanificij
officina
:
should
be
a
stable
,
a
sheepecote
,
or
a
storehouse
for
wooll
,
&c.
It
was
the
complaint
of
Iohan.
Saris
.
Policrat.
lib.
7.
Camisias
&
faemoralia
,
shirts
,
breeches
,
cushions
,
&c.
of
the
richest
robes
and
furniture
there
.
Vict.
Vticen
.
in
hist.
Vandalor
.
li.
1.
It
is
an
old
complaint
that
the
children
should
plow
vp
their
fathers
sepulchers
,
and
there
sow
their
corne
where
their
fathers
were
buried
;
verè
patris
memorias
colere
,
iesting
vpon
the
ambiguitie
of
the
word
Colere
.
It
is
an
old
complaint
that
the
Church
was
giuen
In
direptionem
,
alijs
clàm
,
alijs
palam
occupantibus
eam
,
&c.
to
be
spoiled
of
euery
man
by
might
or
by
sleight
,
Policrat
.
lib.
7.
ca.
17.
munus
bene
meriti
,
the
reward
of
good
seruice
to
the
common
welth
,
should
be
dispendium
innocentis
,
the
Churches
dommage
,
or
vtter
vndoing
,
Cassi
.
lib.
7.
epist.
17.
It
is
an
old
complaint
that
Princes
treasures
were
rather
augmented
Sacerdotum
damnis
,
quàm
hostium
spolijs
:
With
the
harmes
of
the
Priests
,
then
with
the
spoile
of
the
enemy
,
Symma
.
lib.
10.
epist.
54.
And
it
was
Luthers
complaint
,
that
in
his
time
the
way
to
preferment
,
was
to
be
witty
and
cunning
in
finding
new
sleights
to
impouerish
the
Clergie
.
Luth
tom.
3.
pag.
133.
All
these
are
old
complaints
,
to
complaine
of
them
were
now
too
late
.
We
complaine
now
,
that
where
in
times
past
the
goods
of
the
Church
were
Gods
goods
,
and
therefore
res
nullius
,
no
man
had
right
or
interest
in
them
;
now
they
be
res
nullius
,
and
therefore
occupantis
,
his
that
can
catch
them
:
or
else
we
complaine
,
that
whereas
heretofore
they
were
Gods
goods
,
and
therefore
res
nullius
,
now
they
are
res
nullae
,
nothing
at
all
,
as
Rachel
complained
of
her
children
,
not
that
they
were
sick
,
that
they
were
not
,
and
that
was
a
pitiful
complaint
as
the
Euangelist
noteth
:
And
if
we
may
say
with
the
sober
maide
in
Plautus
to
her
father
,
res
nostrae
sunt
pater
pauperculae
,
somewhat
we
haue
,
though
very
little
;
yet
we
complaine
of
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Luther
calles
it
,
this
insatiable
hunger
of
that
generation
that
the
Wise
man
speakes
of
Prou.
30.
But
beloued
Christians
,
take
heed
of
this
sinne
and
this
affection
,
for
it
is
so
odious
and
displeasing
to
God
,
that
it
is
an
old
rule
,
voluntas
sola
quoad
ecclesiam
punitur
,
Carolus
Magnus
.
in
Capitul
.
Carul
.
lib.
7.
ca.
104.
Nouimus
multa
regna
&
reges
eorum
propterea
cecidisse
,
quia
ecclesias
spoliauerunt
resque
earum
vastauerunt
,
alienarunt
,
vel
deripuerunt
,
&c.
we
haue
knowne
many
Kings
and
kingdomes
vtterly
destroyed
,
because
they
haue
spoiled
and
wasted
the
houses
of
God
,
&c.
Shall
I
tel
you
that
the
heathen
obserued
it
?
Virgill
notes
that
the
Graecians
offered
violence
to
the
Temple
of
Pallas
;
Corripuere
sacram
effigiem
,
Virgineas
ausidiuae
contingere
vittas
.
Wherupon
he
infers
this
note
in
particular
,
which
Carolus
gaue
more
generally
;
Ex
illo
fluere
&
retro
sublapsa
referri
Spes
Danaum
.
de
ciu.
Dei
.
1.
Shall
I
tell
you
of
the
Temple
of
God
built
by
Solomon
?
Ieroboam
and
the
rest
of
the
Kings
of
Israell
after
him
,
withheld
the
people
from
comming
vp
to
the
Temple
and
offring
yeerly
vnto
God
,
and
thereby
withheld
a
great
part
of
those
tithes
and
oblations
which
were
due
vnto
God
.
You
shall
finde
if
you
obserue
it
,
that
whereas
in
the
kingdome
of
Iudah
the
family
of
Dauid
reigned
successiuely
:
there
were
nine
changes
,
and
nine
sundrie
families
that
reigned
in
Israell
:
and
that
the
kingdome
of
Israell
continued
in
no
one
familie
,
aboue
fower
generations
:
which
terme
seemeth
to
be
the
time
limited
by
God
,
for
the
extirpation
of
the
issue
of
wicked
men
.
Nabuchodonozor
according
to
the
will
of
God
for
the
sinnes
of
the
people
,
carryed
them
captiue
,
and
togither
with
them
the
riches
of
the
Temple
and
the
vessels
thereof
;
and
he
escaped
not
punishment
,
as
you
all
know
;
but
he
kept
them
so
that
they
might
haue
beene
vsed
againe
,
if
occasion
had
serued
.
But
when
Balthasar
abused
them
to
prophane
vses
,
then
appeared
the
writing
vpon
the
wall
,
mene
,
tekel
,
Phares
,
and
the
kingdome
was
cut
off
from
him
,
and
his
posterity
for
euer
.
Shall
I
tell
you
of
the
second
Temple
?
Antiochus
died
miserablie
,
and
at
his
death
confessed
his
sinne
of
sacriledge
,
that
he
had
taken
vessels
of
gold
and
siluer
from
the
Church
of
Ierusalem
.
Marcus
Crassus
for
the
same
reason
by
the
same
author
.
But
perchance
you
imagine
that
God
was
the
God
of
the
Iewes
,
and
not
of
the
Christians
,
and
was
zelous
ouer
his
house
and
his
houshold
vnder
the
law
;
but
careles
of
his
seruice
and
seruants
vnder
the
gospel
.
First
this
is
a
rule
which
we
learne
of
him
pro
mensura
delicti
,
Theodor
.
lib.
3.
cap.
11.
And
when
Thimelicus
a
dauncer
,
had
bought
by
chaunce
some
holy
vestement
,
and
abused
it
publickly
in
the
open
theater
;
Philippe
Maria
,
and
leaue
to
your
wise
and
religious
consideration
the
successe
of
such
men
,
as
haue
been
vsed
as
instruments
to
ouerthrow
the
Church
in
these
later
times
of
fresher
memory
.
If
they
which
carrie
the
like
affection
,
and
cease
not
to
practise
the
like
ill
actions
to
their
abilitie
,
ducunt
in
bonis
dies
suos
,
spend
their
daies
in
wealth
,
and
their
seed
seemeth
to
be
established
in
their
sight
.
Iob.
21.
12.
Iob.
the
ordinary
glosse
saith
excellently
,
Aliud
misericorditer
dat
Deus
,
aliud
habere
sinit
iratus
:
it
is
one
thing
for
God
in
mercie
to
blesse
vs
,
and
another
thing
to
suffer
vs
to
be
rich
in
his
anger
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
it
is
good
to
be
rich
by
gift
,
but
ill
to
be
rich
by
rapine
:
euen
an
occasion
of
death
,
of
some
ill
death
;
death
to
father
by
couetous
hourding
;
and
death
to
the
sonne
by
riotous
spending
:
And
as
it
is
a
rule
in
Simonie
500.
yeares
old
Spiritualium
venditores
maiori
semper
egestate
confundi
:
that
the
sellers
of
spirituall
things
are
pinched
at
last
with
extreme
penurie
:
so
it
is
as
olde
a
rule
in
sacriledge
,
Quae
malignè
contraxit
pater
,
luxu
peiori
refundet
haeres
:
that
which
the
father
hath
wickedly
scraped
togither
,
the
son
shall
more
wickedly
scatter
abroad
.
And
it
is
woorth
the
obseruing
now
a
daies
,
that
of
those
goods
and
landes
which
are
taken
from
God
,
Perpetuus
nulli
datur
vsus
,
&
haeres
Wherefore
to
conclude
this
point
,
Honorable
,
&c.
as
God
in
the
former
times
of
Christianity
,
when
the
church
was
persecuted
,
Et
nunc
reges
intelligite
;
be
wise
now
ye
Kings
,
be
learned
ye
iudges
of
the
earth
,
&c.
in
the
time
of
good
Constantine
:
So
also
seeing
in
these
latter
times
the
former
is
againe
fulfilled
,
Astiterunt
reges
terrae
;
fulfill
also
this
latter
part
once
againe
,
Et
nunc
reges
intelligite
,
and
once
againe
vnderstand
and
know
you
that
be
magistrates
and
gouernours
and
gentlemen
,
&c.
that
God
as
the
very
law
of
nature
teacheth
,
and
all
states
and
ages
of
the
Church
haue
practised
,
challengeth
an
interest
in
all
our
goods
,
our
lands
and
possessions
;
that
this
is
paide
as
a
kinde
of
tribute
,
and
acknowledgment
of
his
soueraigne
dominion
ouer
vs
:
That
he
accepteth
them
not
because
he
hath
neede
of
them
,
but
for
an
endlesse
continuance
of
religion
amongst
vs
;
which
by
experience
we
finde
to
decay
with
them
:
That
he
hath
disposed
them
partly
for
an
ornament
to
his
house
,
partly
for
the
necessarie
vse
of
his
seruice
,
&
partly
for
the
maintenance
of
his
seruants
and
ministers
:
That
we
receiue
the
possession
of
them
immediately
from
you
,
and
but
mediately
from
him
;
but
receiue
the
right
of
them
,
immediately
from
him
,
and
but
mediately
from
you
:
who
gaue
them
to
God
,
and
he
vnto
vs
,
Num.
18.
in
vita
Bernard
.
That
in
these
latter
times
it
was
not
spoiled
by
Wolues
&
Lions
such
as
proudly
bid
battel
to
God
:
but
by
Foxes
,
who
by
sleight
,
and
by
holy
pretences
,
and
by
colour
of
friendship
would
strip
him
of
all
:
Psal.
77.
but
as
Saint
Bern.
saieth
of
such
Foxes
,
posteriora
eorum
foetent
.
Ser.
65.
consider
their
owne
end
or
their
posteritie
,
and
you
wil
say
with
the
Psal.
77.
that
our
God
percussit
inimicos
in
posteriora
:
hath
wounded
his
enimies
on
the
hinder
parts
.
Wherefore
nunc
reges
intelligite
,
you
that
be
magistrates
,
gouernors
,
&c.
at
length
vnderstand
and
be
wise
,
and
learne
to
discerne
betweene
spirituall
things
and
corporall
things
,
inter
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
betweene
that
you
take
by
force
,
and
that
which
God
giueth
in
mercie
;
inter
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Pindarus
:
Petrus
Blesens
.
left
to
her
most
noble
progenitor
Hen.
2.
Benedictus
dominus
qui
regem
Henricum
a
talibus
hactenus
conseruauit
innoxium
:
The
second
thing
I
obserued
,
was
the
end
and
vse
of
this
house
,
and
that
was
to
pray
in
:
My
house
shall
be
called
the
house
of
prayer
.
Churches
as
euery
thing
else
receiue
their
chiefe
perfection
from
the
ende
whereunto
they
serue
.
Now
the
end
and
vse
of
Churches
is
,
the
publike
seruice
and
worship
of
God
:
which
publike
seruice
in
this
place
is
comprehended
vnder
the
name
of
prayer
:
because
of
all
religious
actions
,
prayer
is
reckoned
the
first
and
the
chiefe
:
domus
mea
domus
orationis
vocabitur
;
and
the
very
words
which
Salomon
vsed
in
the
dedication
of
it
3.
Reg.
8.29
.
and
the
practise
which
Ioel
notes
,
S.
Paules
distinction
,
prayers
,
And
that
our
Churches
now
in
Christianitie
are
both
domus
dei
,
and
domus
orationis
,
houses
for
God
,
and
houses
for
prayer
,
the
names
import
which
in
the
purest
times
were
giuen
to
these
places
:
for
they
were
called
in
the
primitiue
Church
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
dominica
,
Gods
houses
;
and
oratoria
,
places
especially
deuoted
to
prayer
:
Though
in
later
times
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
become
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
some
places
,
not
for
their
statelines
,
as
in
the
time
of
Constantine
,
but
for
the
proprietie
&
possession
of
them
;
and
oratoria
are
turned
into
auditoria
;
oratories
into
auditories
:
and
where
the
Apostles
,
who
had
in
their
commission
Ite
praedicate
,
goe
,
preach
,
put
prayer
in
the
first
place
before
preaching
Act.
6.
Nos
orationi
&
ministerio
verbi
instantes
erimus
:
But
beloued
for
your
instruction
,
you
shall
vnderstand
that
this
is
an
old
error
,
not
now
first
sprung
vp
,
or
proper
and
peculiar
to
this
age
only
:
S.
Chrysost
.
complaines
that
the
multitude
of
people
that
came
to
his
sermons
,
and
heard
him
with
great
attention
,
was
ingens
&
penè
inaudita
,
great
and
almost
incredible
;
that
they
were
earnest
to
approch
neere
to
heare
him
,
that
patiently
they
would
expect
the
end
of
his
sermon
:
but
at
the
time
of
prayer
and
of
ministration
of
the
sacraments
and
christian
mysteries
,
then
vacua
desertaque
ecclesia
reddebatur
,
the
church
was
emptie
and
forsaken
of
all
.
And
that
you
may
heare
me
with
the
better
patience
,
you
shall
vnderstand
that
it
is
no
new
reproofe
:
S.
Chrysost
.
cryed
out
,
proh
fidem
hominum
christianorum
,
quo
pacto
istaec
veniam
consequentur
?
he
calleth
the
very
faith
and
profession
of
christianitie
to
witnesse
against
it
,
and
reckoned
it
a
fault
that
would
hardly
be
pardoned
.
Was
this
a
fault
then
?
and
is
it
a
vertue
now
;
was
it
then
reproueable
,
and
now
commendable
?
if
it
be
,
shew
me
some
practise
in
the
people
of
God
.
Vnder
the
law
of
nature
men
were
moued
to
the
worship
of
God
,
S.
Paule
presently
after
his
conuersion
went
vp
for
to
pray
:
And
our
Sauiour
told
the
people
parables
to
this
end
,
that
they
ought
alwayes
to
pray
,
S.
Paule
in
plaine
termes
without
parable
expresseth
it
,
Indesinenter
orate
,
pray
continually
.
No
such
testimony
giuen
to
hearing
,
which
is
not
perfect
in
it selfe
,
but
ordained
to
a
farther
end
and
purpose
:
and
therefore
when
the
parents
were
commaunded
to
teach
their
children
the
lawe
,
that
was
not
the
end
of
the
commaundement
,
but
they
must
teach
the
lawe
that
they
may
learne
how
to
feare
the
Lord
,
S.
Paule
saith
is
the
mother
of
pride
,
scientia
inflat
:
ad
interiorem
dei
cultum
,
to
the
inward
seruice
of
God
,
is
either
superfluous
,
or
superstitious
.
I
hope
no
man
that
heares
me
this
day
will
be
so
iniurious
to
me
,
or
preiudiciall
to
his
owne
knowledge
and
vnderstanding
,
as
to
conceiue
that
I
speake
against
hearing
or
frequenting
of
Sermons
:
for
I
know
,
and
would
haue
you
all
learne
it
,
that
principium
rectè
viuendi
est
rectè
audire
;
the
ordinarie
meanes
to
liue
well
,
is
to
heare
well
;
and
scire
est
via
,
causa
&
medium
ad
amare
:
to
know
God
is
the
way
,
the
cause
and
the
meanes
to
loue
God
:
and
that
bonum
intellectum
goodnes
and
vertue
well
vnderstoode
,
is
the
obiect
of
our
will
,
which
will
is
the
subiect
of
charitie
;
and
therefore
the
better
you
know
God
,
the
apter
you
are
to
loue
him
actually
:
And
if
I
should
denye
it
,
yet
nature
would
tell
you
quibus
suffragijs
exoptata
pietas
audiatur
,
S.
Paule
saith
little
lesse
,
Heb.
6.
The
earth
which
hath
drunke
in
the
raine
which
comes
oft
vpon
it
,
and
yet
brings
forth
thornes
and
bryers
,
is
reproued
,
and
nigh
vnto
cursing
.
I
complaine
that
the
end
of
your
hearing
is
to
censure
the
preacher
,
not
gaudere
super
cohortatione
,
But
beloued
Christians
,
the
seruice
of
God
was
not
wont
to
be
referred
to
hearing
;
but
hearing
referred
to
the
seruice
of
God
:
nor
the
scope
of
Christianitie
was
not
to
know
;
but
the
scope
of
knowledge
was
to
be
good
Christians
:
Christian
religion
was
not
onely
to
know
without
error
;
but
also
to
liue
without
spot
:
and
therefore
though
S.
Paule
saith
Christus
factus
est
nobis
sapientia
:
Simon
Magus
beleeued
,
Simon
Magus
was
neuer
good
Christian
.
The
issue
of
al
that
I
intende
to
speake
if
the
time
serued
is
this
.
The
house
of
God
is
called
the
house
of
prayer
,
either
because
all
diuine
seruice
is
comprehended
vnder
the
name
of
prayer
,
or
some
Species
of
prayer
;
or
els
because
of
all
diuine
duties
prayer
is
the
chiefe
;
or
else
because
in
all
actions
of
Christianitie
and
religion
which
are
perfourmed
in
the
house
of
God
,
prayer
is
euer
one
and
an
especiall
part
:
As
in
baptisme
,
in
the
sacrament
of
the
supper
,
in
matrimonie
,
in
churching
of
women
,
in
burying
the
dead
,
in
preaching
the
word
;
besides
the
ordinary
action
of
common
prayer
it selfe
which
is
as
iuge
sacrificium
,
the
sacrifice
which
God
requireth
euerie
day
,
not
only
priuatly
in
our
chamber
,
but
especially
togither
in
the
Church
of
God
.
Preaching
also
is
a
part
diuini
cultus
of
the
seruice
of
God
,
and
therefore
hath
a
reward
:
but
hearing
onely
;
or
hearing
to
know
,
without
an
intent
to
practise
;
is
but
the
way
to
knowledge
,
and
knowledge
it selfe
but
via
ad
cultum
,
the
way
and
the
meanes
to
the
seruice
of
God
:
and
therfore
if
it
stay
there
it
hath
no
reward
:
for
not
the
hearers
onely
,
but
the
dooers
are
blessed
of
God
.
And
therefore
in
the
primitiue
Church
some
were
admitted
to
heare
,
which
were
not
admitted
to
the
publicke
seruice
of
God
,
and
were
called
Catechumeni
hearers
or
catechists
,
a
name
of
imperfection
.
Thankes
be
to
God
for
it
,
you
are
not
as
heathen
to
be
taught
of
vs
,
Quid
oporteat
credere
:
what
you
must
beleeue
to
be
saued
:
nor
as
Catechists
lately
conuerted
:
Quid
oporteat
facere
,
Marcus
Agrippa
who
was
no
foole
but
vir
ingentis
animi
,
optimus
frater
,
&
optimus
amicus
,
a
very
good
brother
,
and
a
very
good
friend
:
I
doubt
not
but
the
most
ignorant
among
you
is
indebted
already
to
vs
for
so
many
sentences
,
as
being
well
digested
and
practised
would
make
you
good
parents
,
good
children
,
good
friendes
,
good
brethren
,
good
neighbours
,
good
subiects
,
in
a
word
,
good
Christians
.
The
second
reason
drawen
from
the
abuse
of
the
Temple
,
is
borrowed
of
the
prophet
Ierem.
cap.
7.
where
the
same
assertion
is
vsed
,
but
by
way
of
interrogation
:
Is
this
house
become
a
den
of
theeues
,
whereupon
my
name
is
called
before
your
eies
?
Behold
,
euen
I
see
it
,
saith
the
Lord
.
As
if
he
should
say
;
yea
certainely
it
is
become
a
den
of
theeues
.
The
sinnes
which
the
prophet
there
reproues
are
,
theft
,
murther
,
adultery
;
false
swearing
,
Idolatrie
:
which
being
vsuall
among
the
people
,
they
would
neuerthelesse
come
and
stand
before
him
in
this
house
of
his
.
And
for
theeues
and
murtherers
and
adulterers
and
false
swearers
and
Idolaters
,
to
come
into
the
house
of
God
,
either
to
pray
or
to
offer
sacrifice
,
without
a
constant
intent
to
amende
their
ill
waies
,
is
to
make
the
house
of
God
or
the
house
of
prayer
,
a
den
of
theeues
.
But
it
may
seeme
to
some
men
,
that
this
Scripture
is
not
well
alleaged
by
our
Sauiour
Christ
:
who
applieth
that
to
buyers
and
sellers
,
that
the
prophet
Ieremie
speaketh
of
theeues
,
murtherers
,
adulterers
,
false
sweares
,
&
Idolaters
.
May
it
please
you
therefore
to
vnderstand
,
that
in
the
new
Testament
,
the
texts
&
prophesies
of
the
old
Testament
,
are
alleaged
somtimes
properly
&
according
to
the
litteral
sense
,
as
in
the
1.
of
Math.
that
prophesie
of
the
7.
of
Esay
:
Behold
a
virgin
shall
conceiue
and
beare
a
son
.
Sometime
not
properly
&
litterally
,
but
to
expresse
some
truth
which
was
signified
or
shadowed
by
them
:
as
in
the
1.
to
the
Heb.
that
of
the
2.
Sam.
7.
I
wil
be
his
father
&
he
shal
be
my
Son
;
which
being
properly
spoken
of
Salomon
,
is
applied
by
the
Apostle
to
our
Sauiour
Christ
,
whose
life
&
figure
Salomon
was
:
as
also
in
the
19.
of
S.
Iohns
Gospell
that
of
the
12.
of
Exodus
,
Os
non
comminuetis
ex
eo
,
Not
a
bone
of
him
shal
be
broken
:
which
being
spoken
litterally
of
the
lambe
,
the
Euangelist
applies
to
our
Sauiour
,
who
was
figured
by
the
paschal
lambe
.
Sometime
neither
litterally
,
neither
yet
to
expresse
any
thing
signified
by
it
,
but
rather
to
note
somewhat
like
vnto
it
,
and
of
such
nature
,
that
the
Scripture
may
seeme
as
trulie
to
be
verified
of
the
one
as
the
other
:
as
that
which
the
prophet
Esay
saide
of
the
Iewes
in
his
time
,
populus
hic
labijs
me
honorat
,
According
to
this
last
rule
that
which
the
prophet
Ieremie
vseth
against
theeues
,
murtherers
,
false
swearers
,
&c.
our
Sauiour
very
well
applieth
against
buyers
and
sellers
,
and
money
changers
,
and
merchandizers
;
as
though
theft
and
forswearing
and
merchandizing
were
all
one
;
which
he
seemeth
to
implie
,
seeing
in
this
place
casting
out
the
buyers
&
sellers
,
&c.
he
tels
them
that
they
made
the
house
of
God
a
den
of
theeues
:
but
in
the
second
of
Saint
Iohn
performing
the
like
action
vpon
the
same
kinde
of
men
,
he
telleth
them
,
that
they
had
made
the
house
of
God
,
a
house
of
merchandice
:
so
that
with
our
Sauiour
a
denne
of
theeues
,
and
an
house
of
merchandice
,
seemeth
to
admit
very
small
difference
.
And
peraduenture
the
applying
of
those
two
phrases
,
a
den
of
theeues
,
and
an
house
of
merchandice
,
to
one
and
the
selfe
same
fault
;
moued
S.
Chrysost
.
or
the
author
operis
imperfecti
,
Sixtus
Senensis
restraines
it
to
Ingrossers
and
Monopolies
,
calling
this
only
merchandizing
&
negotiation
,
according
to
Cassiodore
super
Psal.
70.
quae
vilius
possint
comparari
,
carius
velle
distrahere
;
by
arte
&
cunning
to
raise
the
price
of
those
commodities
,
which
by
course
would
be
much
cheaper
.
And
some
schoolemen
restraine
it
to
those
merchants
that
intend
gaine
and
lucre
,
S.
Aust
.
notes
,
pro
damno
blasphemat
,
pro
pretijs
rerum
mentitur
,
&
peierat
:
In
his
losses
will
blaspheme
,
and
lye
,
sweare
,
and
forsweare
in
the
prices
of
wares
:
there
is
now
also
for
the
most
part
,
no
great
difference
betweene
a
denne
of
theeues
and
an
house
of
Merchandice
.
Now
as
our
Sauiour
applied
that
which
Ieremie
spake
of
theeues
and
forswearers
,
&c.
to
buyers
and
sellers
and
merchandizers
;
because
there
vseth
to
be
some
likenesse
and
affinitie
betweene
them
;
so
the
ancient
fathers
to
this
imitation
,
haue
applyed
this
saying
of
our
Sauiour
Christ
,
to
many
other
sorts
of
men
:
which
buie
and
sell
,
rob
and
steale
,
in
the
house
of
God
;
or
buie
and
sell
,
rob
,
and
steale
from
the
house
of
God
.
Saint
Chrysost.
saieth
that
they
make
the
house
of
God
a
den
of
theeues
which
talke
and
discourse
in
the
Church
,
The
whole
course
of
fathers
and
schoolemen
applie
it
to
buiers
and
sellers
of
ecclesiasticall
orders
;
to
buiers
and
sellers
of
the
cures
of
soules
,
which
is
a
speciall
gift
and
ordinance
of
the
holy
Ghost
:
of
which
I
haue
spoken
somewhat
largely
before
.
Ioannes
Sarisbur
,
applies
it
to
them
,
which
alienate
Churches
,
and
Ecclesiasticall
houses
with
the
appurtenances
to
lay
men
:
The
house
of
prayer
,
sayth
he
,
is
made
an
house
of
merchandize
,
on
the
stone
of
help
,
is
turned
into
a
denne
of
theeues
:
and
his
reason
is
this
,
Siquidem
ecclesia
data
est
in
direptionem
,
&c.
for
the
house
of
God
,
and
the
appurtenances
are
layd
wast
,
and
made
the
possessions
of
mightie
or
subtile
men
.
But
this
last
sorte
of
men
in
my
opinion
,
may
be
said
to
make
the
house
of
God
worse
then
a
denne
of
theeues
,
(
if
worse
may
be
)
because
whereas
the
other
sorts
rob
,
and
spoyle
in
the
houses
of
God
;
these
rob
and
spoyle
the
houses
of
God
,
and
alienate
and
alter
the
proprietie
of
them
;
and
of
the
possessions
and
inheritance
of
God
,
make
them
the
possessions
and
inheritance
of
theeues
:
For
whereas
all
good
Christians
say
with
the
Prophet
Dauid
,
Vnam
petij
a
domino
,
&c.
One
thing
I
haue
desired
of
the
Lord
,
and
that
I
will
require
,
euen
that
I
may
dwell
in
the
house
of
the
Lord
all
the
dayes
of
my
life
:
to
what
end
?
to
behold
the
beawtie
of
the
Lord
,
and
to
visite
his
temple
;
that
is
saith
Lyra
,
ad
adorandum
ibidem
frequenter
,
&
offerendum
,
that
he
might
dayly
worship
him
there
,
and
offer
sacrifices
to
him
:
these
men
say
Vnum
petij
a
domino
(
de
praeterito
)
I
haue
made
one
suite
now
a
great
while
,
to
my
Lord
or
maister
,
&c.
Et
hanc
requiram
(
de
futuro
)
I
will
vrge
this
suite
till
I
haue
obteined
it
:
vt
inhabitem
in
domo
domini
,
&c.
that
I
may
dwell
in
some
of
Gods
houses
all
the
dayes
of
my
life
,
and
my
children
after
me
:
to
what
ende
?
vt
haereditate
possideam
sanctuarium
domini
,
as
the
wicked
men
sayd
Psal.
83.
that
some
of
Gods
lands
or
some
of
Gods
houses
may
be
my
inheritance
for
euer
and
euer
.
So
that
where
they
that
abuse
the
house
of
God
with
sundry
prophanations
,
and
rob
and
steale
and
merchandise
in
it
,
make
it
speluncam
latronum
,
a
denne
for
a
time
to
lurke
in
,
and
not
be
suspected
of
such
behauiour
:
they
that
rob
and
spoyle
God
of
his
houses
,
and
alienate
them
to
their
prophane
vses
,
do
make
of
them
tabernacula
praedonum
,
Iob.
12.
not
only
the
dennes
,
but
the
very
habitation
and
dwellings
of
theeues
and
robbers
.
Now
to
conclude
;
I
saye
with
S.
Chrysostome
vpon
these
words
,
But
you
haue
made
it
a
denne
of
theeues
:
Vtinam
de
praeterito
populo
esset
tantùm
dictum
,
Ploraremus
quidem
illos
,
sed
de
nobis
gauderemus
,
we
would
lament
ouer
them
,
but
reioyse
for
our selues
:
but
now
in
many
places
,
and
in
many
respects
,
nay
in
all
these
respects
,
the
house
of
God
is
made
a
house
of
merchandize
,
the
house
of
prayer
is
made
a
denne
of
theeues
.
These
things
are
so
manifest
,
that
they
require
neither
exposition
,
nor
application
;
I
would
to
God
they
were
more
obscure
,
and
hidden
from
vs
,
and
that
we
did
not
maintaine
these
prophanations
,
by
pretences
,
and
long
customes
,
as
these
Iewes
did
.
Wherefore
if
we
lament
ouer
them
,
we
haue
cause
to
weepe
and
howle
for
our selues
,
who
haue
added
as
great
increase
and
strength
to
these
sinnes
,
as
time
hath
added
yeares
and
increase
to
the
world
:
so
that
these
iniquities
being
now
at
the
full
ripenesse
and
perfect
growth
(
which
argue
little
true
faith
,
and
lesse
true
charitie
,
if
lesse
may
be
,
vpon
the
face
of
the
earth
)
we
are
to
expect
a
perfect
and
finall
reformation
from
Christ
Iesus
of
these
abuses
;
not
by
pestilence
,
famine
,
warres
,
waters
,
or
fires
from
heauen
,
&c.
his
ordinarie
instruments
,
which
do
moue
vs
but
little
:
but
from
his
owne
hands
,
not
armed
with
a
whip
,
or
other
temporall
punishment
,
as
at
his
first
comming
,
FINIS
.