GENES.
28.
VERS.
20
,
21
,
22.
And
Iacob
vowed
a
vow
,
saying
,
If
God
will
be
with
me
,
and
will
keepe
me
in
this
way
that
I
goe
,
and
will
give
mee
bread
to
eate
,
and
rayment
to
put
on
,
So
that
I
come
againe
to
my
fathers
house
in
peace
:
then
shall
the
Lord
be
my
God
;
And
this
stone
which
I
have
set
for
a
pillar
,
shall
be
Gods
house
;
and
of
all
that
thou
shalt
give
me
,
I
will
surely
give
the
tenth
unto
thee
.
THis
Text
relates
unto
us
an
holy
vowe
,
made
by
an
holy
man
,
(
even
the
Israel
of
God
)
to
the
Holyest
of
Holyests
,
even
the
Holy
one
of
Israel
:
in
the
handling
whereof
(
not
to
speake
more
of
vowes
then
my
Text
shall
naturally
aftord
me
)
these
foure
generalls
offer
themselves
to
our
consideration
.
I.
Quis
,
the
person
vowing
,
IACOB
;
and
Iacob
vowed
.
II.
Cui
,
the
person
to
whom
the
vow
was
vowed
,
God
;
If
God
will
be
with
me
.
III.
Quale
,
the
kinde
and
qualitie
of
this
vow
,
which
is
conditionall
;
If
God
will
be
with
me
,
then
shall
the
Lord
be
my
God
,
&c.
IIII.
Quid
,
the
materialls
of
the
vow
,
or
things
vowed
:
Which
are
three
;
1.
That
he
would
acknowledge
the
Lord
for
his
God
.
2.
For
a
testimonie
of
this
acknowledgement
,
that
stone
which
he
had
set
up
should
be
called
Gods
house
.
3.
For
the
better
maintenance
of
Gods
house
and
wo●sh●p
therein
,
he
would
give
unto
the
Lord
the
tenth
of
all
,
whatsoever
the
Lord
shoald
give
unto
him
.
And
first
of
the
person
;
vovebat
Iacob
,
Iacob
the
sonne
of
Isaac
and
Rebecca
,
two
holy
persons
;
and
although
the
younger
brother
by
birth
,
yet
the
elect
and
chosen
heire
Sam.
1.
1●
.
Act.
18.
18.
in
all
ages
.
True
it
is
,
that
we
denie
the
use
of
vowes
according
to
the
doctrine
and
practise
of
the
Church
of
Rome
.
As
first
,
wee
denie
that
there
is
now
,
or
ever
was
,
any
necessitie
of
making
vowes
in
externall
exercises
and
Secondly
,
we
denie
that
vowes
made
of
things
not
commanded
,
as
meates
,
drinkes
,
attire
,
&c
,
are
essentiall
parts
of
Gods
wo●ship
;
much
lesse
that
they
bring
a
man
to
an
higher
estate
of
perfection
,
then
keeping
of
the
Law
can
doe
.
We
acknowledge
them
adminicula
cultus
divini
,
certaine
staics
and
helpes
in
Gods
wo●ship
,
not
ipsum
cultum
,
the
worship
it selfe
;
the
kingdome
of
God
not
con
sisting
in
eating
and
drinking
,
nor
in
externall
,
but
in
spirituall
Thirdly
,
we
deny
the
necessitie
of
keeping
and
performing
vowes
made
,
especially
if
they
be
repugnant
to
the
rules
prescribed
for
vowes
,
holding
that
rule
of
Isiodore
Isiod
.
Hispal
.
lib.
2.
Synon
.
cap.
10.
Isiod
.
l'clus
.
lib.
●
.
Ep.
96.
infallibly
true
,
In
malis
promissis
rescinde
sidem
,
in
turpi
voto
muta
decretum
,
better
to
faile
in
a
wicked
promise
then
to
performe
,
better
to
change
an
unlawfull
vow
then
to
keepe
it
:
yea
,
vowes
beeing
made
the
better
to
enable
us
for
Gods
service
,
though
the
thing
vowed
were
lawfull
in
our
first
act
of
vowing
,
yet
finding
them
afterwards
an
hinderance
to
the
duties
of
Gods
worship
,
we
may
justly
and
lawfully
cease
further
to
performe
and
keepe
them
;
according
to
the
saying
of
the
said
Isiodore
;
Quod
inca●te
Lastly
,
we
denie
the
vowes
so
frequently
made
and
magnified
by
Papists
to
be
just
and
lawfull
:
such
is
the
vow
of
perpetuall
chastitie
and
single
life
,
the
vow
of
voluntary
povertie
,
and
Monastique
life
,
&c.
and
lastly
,
the
vow
of
pilgrimage
for
visiting
the
holy
city
and
sepulchre
,
the
shrines
and
r●liques
of
Saints
;
as
beeing
altogether
repugnant
to
those
rules
and
conditions
required
to
make
a
vow
lawfull
.
For
hee
that
will
make
vowes
pleasing
unto
God
(
and
so
lawfull
)
must
bee
sure
that
they
bee
grounded
upon
,
and
regulated
by
these
particular
rules
and
canons
following
.
1.
They
must
bee
de
rebus
lititis
&
de
necessariis
,
of
de
necessarus
,
not
usually
,
not
frequently
,
but
in
case
of
eminencie
and
necessitie
;
vowes
beeing
premissiones
ardenter
orantis
,
promises
made
at
the
begging
extraordinary
blessings
and
graces
at
the
hands
of
God
.
2.
They
must
bee
made
considerately
with
deliberation
Hiecon
.
in
histor.
I●ph●a
Eccl●s
.
5.
1.
2
and
advise
,
not
rashly
and
headily
;
so
Solomon
,
Keepe
thy
foote
when
thou
go●st
into
the
house
of
God
,
bee
not
rash
with
thy
mouth
,
and
let
not
thy
bea
rt
bee
hasly
to
utter
a
thing
before
God
.
3.
They
must
bee
made
of
such
things
which
are
in
our
owne
power
to
doe
,
and
that
sub
conditione
auxilii
divini
that
makes
us
able
both
to
will
and
to
doe
of
his
good
pleasure
.
4.
They
must
bee
correspondent
and
agreable
to
our
generall
vow
of
Christianitie
,
and
bee
made
the
better
to
helpe
us
in
the
performance
of
the
same
;
as
when
wee
vowe
to
doe
some
thing●
,
or
to
abstaine
from
some
things
in
their
owne
nature
law●ull
,
as
wine
,
sleepe
,
or
the
li●e
,
either
to
take
pan●shment
on
our selves
for
some
sins
committed
,
or
to
prevent
sinne
for
the
time
to
come
,
or
to
enable
us
the
better
for
Gods
service
,
or
to
testific
our
thankefulnes
to
God
for
such
blessings
as
wee
receive
from
him
:
as
Iacob
here
in
my
text
.
5.
They
must
bee
spontanea
,
done
with
chearefulnes
and
alacritie
;
for
hilarem
datorem
diligit
D●us
,
God
on●ly
●
▪
Cor.
9.
7.
loves
a
chearefull
giver
.
6.
The
person
vowing
must
bee
a
Iacob
,
a
person
sanctified
,
a
b●leeving
Christian
;
in
that
,
first
Abels
person
Gen.
4.
4.
Hebr.
11.
6.
must
be
accepted
before
his
sacrifice
,
and
without
faith
it
is
impossible
to
please
God
.
These
bee
the
particular
canons
required
in
all
vowes
;
by
all
which
if
you
will
examine
the
forenamed
Popish
vowes
as
they
are
in
use
and
practise
amongst
them
,
wee
shall
finde
them
altogether
repugnant
to
them
,
and
so
altogether
unjustifiable
,
either
in
doctrine
or
in
practise
.
But
when
vowes
are
regulated
by
these
rules
and
conditions
,
then
may
a
Christian
lawfully
vowe
them
,
and
beeing
vowed
must
faithfully
performe
them
.
2.
The
second
generall
considerable
in
this
vowe
is
Cui
,
the
person
to
whom
Iacob
vowed
this
vowe
:
where
it
is
remarkable
that
he
doth
not
make
it
to
any
of
the
Angels
whom
he
saw
ascending
and
descending
by
the
ladder
reaching
to
heaven
;
but
he
makes
his
vow
unto
God
,
and
that
not
to
any
of
the
Idol
gods
of
the
Gentiles
,
but
to
the
God
of
his
forefathers
,
who
appeared
unto
him
on
the
top
of
the
ladder
,
and
made
so
large
and
loving
promise
of
love
and
protection
unto
him
.
And
indeede
in
thus
vowing
did
Iacob
vowe
aright
;
for
howsoever
the
making
of
vowes
bee
no
essentiall
part
of
Gods
worship
,
binding
all
men
to
performe
them
;
yet
when
they
are
made
,
they
may
not
without
sacriledge
bee
made
to
any
but
God
alone
.
Thus
the
Scripture
,
DEVT.
23.
21.
When
thou
shalt
vowe
a
vowe
unto
the
Lord
thy
God
,
thoushalt
not
slacke
to
pay
it
.
and
PSAL.
76.
11.
Vovete
&
reddite
Domino
D●o
vestro
.
And
howsoever
the
Church
of
Rome
doth
practise
the
contrarie
,
yet
doe
they
confesse
the
same
in
doctrine
:
for
Thom.
2.
2.
q.
83.
art.
1.
promissionis
spontanea
,
qua
Deo
,
&
de
his
q●●
De●
sunt
,
sieri
debet
,
it
is
the
testification
of
a
free
promise
made
unto
God
of
such
things
as
appertaine
to
his
speciall
worship
.
And
diverse
reasons
may
bee
alledged
for
the
proofe
of
this
conclusion
.
1.
To
those
onely
must
wee
vowe
,
to
whome
onely
wee
must
pray
;
vowes
beeing
promissiones
ardenter
orantis
:
but
wee
must
pray
to
God
,
and
to
him
alone
.
2.
To
him
onely
must
wee
vowe
,
of
whome
all
good
things
are
obtained
;
vowes
beeing
made
for
the
obtaining
some
blessings
at
the
hands
of
God
:
but
every
good
giving
and
perfect
gift
comes
from
God
,
and
him
alone
.
3.
To
him
onely
must
wee
vowe
,
who
knowes
our
hearts
if
wee
vowe
aright
,
and
is
able
to
punish
us
if
wee
faile
to
performe
:
but
God
is
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
to
him
onely
doth
vengeance
belong
:
To
him
then
,
and
to
him
onely
must
wee
make
our
vowes
.
And
here
wee
justly
meete
with
another
implety
in
practise
in
the
Church
of
Rome
,
who
as
they
invocate
and
according
to
the
number
of
thy
cities
were
thy
gods
O
ludah
;
nor
yet
onely
as
it
was
said
of
the
Romanes
,
that
singulae
professiones
habebant
propria
Numina
quibus
vovebant
,
every
profession
had
their
severall
Deitie
to
whome
they
vowed
;
but
quot
bumines
●ot
Numina
,
almost
as
many
Sain●s
as
particular
men
,
yea
as
particular
occasions
.
They
have
Men-Saints
,
&
Women-Saints
,
Land-Saints
,
&
Sea-Saints
,
&c.
yea
for
every
sicknes
,
malody
.
and
disease
,
whether
of
man
or
beast
,
they
have
some
particular
Saint
unto
whom
they
pray
and
vowe
upon
obtaining
that
they
pr●y
for
.
Neither
have
they
onely
particular
Saints
,
but
they
have
their
Nationall
Saints
;
to
whom
as
they
a●ct
be
a
power
of
protection
,
so
doe
they
both
pray
and
vowe
unto
them
.
Thus
have
they
Saint
Dennis
for
France
,
Saint
Iames
s●r
Spame
,
Sairt
Paterick
for
l●cland
,
&c.
onely
●oore
Saint
George
for
England
have
they
thrust
out
of
the
kalender
of
Saints
.
In
which
particular
as
wee
cannot
but
laugh
at
their
nalier
and
envie
,
yet
have
wee
just
cause
to
praise
God
for
the
same
;
who
hath
turned
their
mahce
to
our
Saint
George
,
to
the
manifestation
of
the
truth
of
our
profession
:
this
beeing
our
conclusion
,
That
how
soever
there
bee
Gods
many
and
Lords
many
;
some
by
yet
to
u●
there
is
but
one
God
the
father
,
of
whome
are
all
things
and
wee
in
him
,
and
one
Lord
lesus
Christ
,
by
wh
me
are
all
things
and
we
by
him
;
and
to
this
God
alone
,
one
in
essence
,
three
in
persons
,
God
the
Father
,
Sonne
,
and
holy
Ghost
,
doe
we
pray
and
make
our
vowes
,
as
our
Saviour
,
Sanctifier
,
Feeder
,
and
Protector
;
and
to
him
and
his
honour
onely
,
beeing
vowed
,
doe
wee
faithfully
performe
them
.
3.
The
third
generall
is
quale
v●tum
,
of
what
kinde
and
qualitie
this
vowe
of
la●ob
is
.
And
here
not
to
stand
upon
the
distuction
of
vowes
,
this
by
the
consent
of
all
is
of
that
kinde
which
they
call
conditionall
:
If
God
will
bee
with
mee
&c.
But
when
If
y●t
is
a
vowe
made
sub
conditione
,
wee
must
not
un●●●stan●
it
,
as
if
it
were
c●nd●ti●
obliganti●
,
an
obligatory
conduction
as
●f
he
would
not
performe
this
vowe
unl●●●●
God
performed
the
condition
:
neither
is
it
cond●tio
dissi
●●●●is
,
as
●f
▪
●●
mistrusted
that
God
would
not
●●●forme
what
hee
he●
promised
,
unlesse
hee
made
this
vowe
:
but
it
is
condi●io
co●side
●●i●
&
gratitudints
,
a
condition
confident
thankfulnesse
,
a
prayer
and
vowe
no
wa●es
arising
out
of
feare
and
distrust
,
but
out
of
a
full
assurance
of
faith
:
being
fully
perswad●d
that
God
would
p●●f●●●e
what
he
had
promised
,
he
is
not
onely
bold
to
beggest
Gods
hands
for
them
;
but
out
of
●●
a●urance
to
obtaine
them
,
he
promise●h
by
w●●●●
th●●●●fuln●s
,
that
when
that
time
should
●ome
,
he
would
then
performe
what
he
here
particul●●ly
vowed
.
From
whence
,
by
the
way
,
we
may
see
the
nature
and
prope●●ie
of
true
faith
most
lively
expressed
,
that
it
is
(
as
the
Apostle
tells
vs
)
the
substence
of
things
hoped
for
,
and
the
evidence
of
things
not
sec●●
.
It
makes
things
that
were
&
are
not
,
as
if
they
were
;
&
things
many
yeares
yet
to
come
,
as
if
they
were
present
.
Thus
lacob
relying
upon
the
promise
of
God
,
and
beleeving
his
word
,
doth
presently
assure
himselfe
of
the
enjoying
,
and
no
lesse
confidently
doth
he
promise
the
employing
a
part
of
them
to
Gods
worship
,
as
if
they
had
been
present
with
him
.
But
to
come
to
the
particulars
of
lacobs
request
(
the
conditionall
part
of
this
vowe
)
which
are
foure
,
answerable
to
his
need
and
distreste
;
1.
W●
reas
he
was
now
to
leave
and
forsake
his
fathers
house
,
wherein
at
that
time
the
true
worship
and
service
of
God
was
onely
established
and
professed
;
so
that
he
should
be
deprived
of
all
ordinary
meanes
of
knowledge
in
spirituall
things
:
he
desires
that
God
would
bee
with
him
extraordinar●ly
t●
illuminate
him
with
knowledge
,
and
to
conten●e
upon
him
all
manner
of
saving
graces
.
2.
Whereas
by
the
malice
of
his
brother
he
was
enforced
to
this
solita●●e
journey
,
whereby
he
was
exposed
to
more
then
us●all
dangers
he
desires
Gods
speciall
protection
,
both
against
his
brothers
malice
,
and
all
other
dangers
.
3.
Because
●e
was
●●
go●
into
a
f●rr●
Countrey
,
and
knew
not
what
might
be
his
entertainement
,
and
that
without
things
necessary
no
man
can
live
;
he
desires
of
God
that
he
would
provide
him
bread
to
eat
,
and
cloathes
to
put
on
.
4.
Lastly
,
his
fathers
family
beeing
not
onely
the
then
present
Church
of
God
,
but
that
land
where
he
dwelt
being
the
land
of
promise
,
the
type
and
figure
of
the
heavenly
Canaan
;
he
desires
that
God
would
in
his
good
time
returne
him
thither
againe
safe
and
found
.
From
all
which
particular
requests
of
Iacob
,
we
may
briefly
observe
these
generall
instructions
following
:
First
,
that
he
that
would
have
any
blessing
from
God
,
must
begge
it
by
humble
and
heartie
prayer
;
yea
,
though
God
hath
in
a
speciall
manner
made
promise
thereof
unto
him
.
Thus
Iacob
having
but
immediately
before
my
Text
received
Gods
promise
for
all
these
things
,
yet
here
he
makes
together
with
a
vowe
a
request
unto
God
for
them
.
And
the
reasons
hereof
are
diverse
:
1.
Because
God
requires
the
use
of
the
meanes
as
fully
as
he
promiseth
the
end●
;
but
prayer
is
the
meanes
ordained
by
God
for
the
obtaining
of
his
blessings
:
Aske
and
ye
shall
have
,
secke
&c.
Hence
it
is
called
by
the
Fathers
,
Rete
gratiarum
,
situlagratie
,
clavis
coeli
,
&c.
2.
The
better
to
put
us
in
minde
of
our
wants
,
and
to
make
us
acknowledge
from
whom
we
receive
what
in
this
life
we
enjoy
,
a
thing
which
we
are
ready
to
forget
.
3.
By
prayer
both
the
things
themselves
we
receive
,
Secondly
,
here
we
learne
that
a
Christian
may
lawfully
beg
,
not
onely
for
spirituall
blessings
,
but
for
benefits
temporall
:
and
the
reason
thereof
(
amongst
others
)
is
this
;
because
without
a
competencie
of
them
,
we
cannot
well
performe
spiritu●ll
〈◊〉
and
duties
,
that
being
in●all●l●●
〈…〉
Po●t
,
as
we
〈◊〉
〈◊〉
as
Moralitie
,
●au
〈◊〉
●mergunt
,
quorum
virtu●●bus
obstat
R●●
angusta
dom.
—
Our
owne
experience
daily
●eaching
us
this
truth
;
that
where
there
is
a
want
of
competencie
for
maintenance
,
there
is
but
small
growth
in
the
knowledge
of
God
,
and
duties
of
godlinesse
.
Thirdly
,
hence
we
l●arne
,
qu●
mensur●
,
in
what
measure
we
may
and
must
pray
for
temporall
things
:
not
for
supers●●itie
and
abundance
,
but
onely
for
th●ngs
necessary
:
for
●acob
requests
not
for
varietie
of
dishes
,
or
change
of
ra●ment
;
but
onely
for
bread
to
eate
and
cloathes
to
put
on
:
And
the
same
lesson
Paul
gives
,
when
he
exhortes
us
not
to
aske
supers●uitie
,
but
having
food
and
rayment
there
withall
to
be
content
:
and
so
our
Saviour
implies
,
when
he
teaching
us
to
pray
,
bids
us
only
pray
for
our
daily
bread
:
Cui
parum
non
est
satis
,
nihil
est
satis
,
him
that
a
sufficiency
Give
us
Lord
neither
povertie
nor
riches
,
but
●eede
us
with
foode
convenient
for
us
;
or
with
Iacob
in
my
text
,
for
bread
to
eate
,
and
cloathes
to
put
on
.
Fourthly
,
hence
we
learne
,
quo
ordine
,
in
what
order
we
are
to
pray
for
temporall
blessings
:
not
in
the
first
place
before
spirituall
;
but
first
with
Iacob
here
for
spirituall
,
then
for
temporall
:
thus
Christ
in
teaching
us
to
pray
,
directs
us
first
to
pray
that
Gods
name
may
be
hallowed
&c.
and
then
to
pray
for
daily
bread
;
and
Matth.
6.
Quarite
primùm
regnum
Dei
&c.
seeke
first
the
kingdome
of
God
,
and
the
righteousnesse
thereof
,
&c.
And
this
order
is
observable
in
the
metho●e
of
Isaacs
blessing
his
two
sonnes
Iacob
and
Esau
;
where
blessing
Iacob
he
first
blesseth
him
with
the
deawe
of
heaven
,
and
then
with
the
fatnesse
of
the
fatnesse
of
the
earth
,
and
then
with
the
deawe
of
heaven
;
this
being
their
song
,
Quarend●
pecuma
〈◊〉
est
,
first
seeke
gold
,
then
God
.
Lastly
,
in
that
Iacob
requests
here
at
Gods
hands
for
all
thes●
particul●●s
;
hence
we
learne
,
that
without
Gods
speciall
blessing
we
cannot
provide
for
our selves
the
least
things
necessary
for
this
〈◊〉
;
but
whatsoever
we
have
and
enjoy
,
we
have
it
from
God
and
him
alone
:
thus
S.
Iames
tells
u●
that
we
receive
all
things
from
above
from
the
Father
of
lights
,
aswell
the
good
〈◊〉
,
as
the
perfect
g●●t
▪
he
being
the
author
not
onely
of
blessings
spirituall
,
but
of
bencht
temporall
▪
giving
not
onely
grace
to
obey
his
will
but
as
the
Psalmist
speakes
,
Dat
●●●am
corum
,
he
non
est
pants
〈◊〉
,
be
a
man
never
so
wise
yet
he
is
not
able
of
himselfe
to
sup●ly
his
owne
wants
,
no
not
so
much
as
with
bread
;
it
is
not
in
him
that
willeth
,
nor
in
him
that
runneth
,
nor
in
him
that
planteth
,
nor
in
him
that
watereth
;
sed
ipse
est
qui
dat
semen
s●●●ent●
,
&
pauem
manducan●●
,
he
gives
us
both
seed
to
sow
,
and
he
it
is
that
likewise
gives
us
bread
againe
of
that
seed
:
and
without
his
blessing
all
our
labour
is
but
lost
,
and
all
we
get
put
into
a
broken
ba●ge
.
The
use
of
all
which
,
in
a
word
,
is
to
make
us
acknowledge
our
owne
wants
and
weakenesse
,
and
to
cast
our
care
upon
God
,
as
our
onely
helper
;
to
pray
unto
him
in
that
measure
,
after
that
manner
and
order
,
and
to
that
end
,
as
he
hath
prescribed
;
and
having
obtained
at
Gods
hands
such
mercies
and
blessings
as
we
requested
from
him
,
let
whatsoever
wee
have
received
,
we
have
received
〈◊〉
at
Gods
hands
;
and
in
token
of
our
true
thankefulnesse
,
with
Iacob
here
▪
vowe
unto
him
not
onely
our selves
,
but
a
part
of
that
he
shall
or
hath
given
us
,
to
his
speciall
honour
and
service
.
And
thus
come
we
to
the
last
generall
part
of
this
text
,
namely
,
the
matter
of
Iacobs
vowe
,
or
the
things
particularly
vowed
;
Then
shall
the
Lord
bee
my
God
,
&c.
In
which
generall
,
Iacob
vowes
3
particulars
.
1.
That
the
Lord
shall
bee
his
God
.
2.
That
that
pillar
should
bee
called
Gods
house
.
3.
Because
Gods
worship
and
service
could
not
be
performed
without
maintenance
,
hee
vowes
that
of
all
whatsoever
God
should
give
him
,
he
would
surely
give
a
tenth
unto
God
againe
.
In
the
first
hee
vowes
inward
,
in
the
two
latter
outward
worship
;
in
the
first
hee
vowes
himselfe
,
in
the
two
latter
his
labour
and
goods
.
Then
shall
the
Lord
be
my
God
:
that
is
,
then
will
I
feare
God
,
and
him
above
all
;
then
will
I
love
God
,
and
him
above
all
;
then
will
I
acknowledge
God
to
bee
the
guider
,
governour
,
and
giver
of
all
things
;
of
whome
I
have
received
whatsoever
I
shall
possesse
:
and
as
I
will
put
my
trust
in
him
and
him
alone
;
so
will
I
pray
unto
him
,
and
him
onely
for
whatsoever
I
shal
neede
.
This
I
take
to
be
the
sense
and
meaning
of
the
words
in
generall
.
Neither
must
wee
understand
these
words
spoken
de
futuro
onely
,
as
if
Iacob
did
not
in
present
acknowledge
the
Lord
for
his
God
;
but
Iacob
vowing
this
particular
,
vowes
the
performance
of
a
double
duty
necessary
to
bee
observed
in
the
practise
of
all
Christians
in
the
manner
of
rendring
thankes
to
God
for
his
blessings
.
First
,
with
what
kinde
of
worship
hee
would
first
and
principally
labour
to
manifest
his
thankefulnes
;
namely
,
as
he
begged
first
at
Gods
hands
for
spirituall
blessings
,
so
he
would
principally
labour
to
manifest
the
truth
of
his
thankefulnes
by
rendring
unto
God
the
inward
devotion
and
spirituall
worship
of
his
heart
and
soule
,
as
being
that
which
God
principally
requires
,
and
without
which
all
the
duties
wee
performe
are
no
waies
pleasing
unto
him
,
he
beeing
,
as
Saint
Ambrose
well
observeth
,
non
corticis
sed
cordis
Deus
,
Lord
not
onely
of
the
body
,
but
chiefly
&
in
spirit
and
truth
;
thus
wisdome
exhorts
,
thus
David
promiseth
,
thus
the
blessed
Virgin
practised
,
and
thus
must
all
Christians
f●llow
.
FILI
MI
,
my
sonne
give
mee
thy
heart
,
it
must
bee
the
soul●●
m●g●●●icat
,
the
spirits
re●oycing
,
with
the
speciall
parts
of
Gods
worship
proper
to
the
same
,
whereby
and
wherewith
wee
must
first
and
principally
praise
God
our
Saviour
,
Feeder
and
Protector
.
Secondly
,
Iacob
in
vowing
this
particular
,
voweth
what
should
be
the
extent
and
continuation
of
his
thankfulnes
;
namely
,
that
the
Lord
sho●led
not
now
onely
be
his
God
,
when
he
stood
●n
want
and
necessitie
,
when
hee
stood
in
extraordinary
need
of
his
helpe
;
but
even
then
when
God
should
bestowe
these
mercies
in
such
abundance
that
hee
should
have
whatsoever
hee
needed
,
or
could
desire
,
yet
then
should
the
Lord
bee
his
God
:
nay
further
,
his
thankefulnes
shall
be
answerable
to
Gods
mercie
and
blessings
:
the
more
G●d
trusted
him
with
his
mercies
,
the
more
would
he
put
his
trust
and
confidence
in
God
;
againe
,
the
more
God
manifested
his
love
towards
him
in
feeding
him
with
his
goo●nes
,
the
more
would
hee
love
and
serve
God
againe
;
the
more
God
ack●owledged
him
for
his
〈◊〉
by
●ultiplying
his
blessings
upon
him
,
the
more
would
he
feare
,
〈◊〉
,
and
obey
him
,
and
with
more
confidence
and
assurance
pray
unto
him
;
yea
then
he
would
not
onely
give
unto
God
the
inward
devotion
of
his
soule
,
bu●
he
wo●●d
labour
to
testifie
his
thankefulnesse
before
men
,
by
doing
and
perform●ng
these
outward
actions
of
building
God
an
house
,
and
of
paying
unto
God
a
part
,
a
tenth
of
a●l
that
he
should
receive
from
him
.
The
which
two
particulars
in
Iacobs
practise
,
as
they
serve
for
a
pattern●●
.
president
to
all
men
in
the
rendring
of
thankes
unto
God
for
his
blessings
(
these
particular
practises
in
him
being
recorded
for
our
instruction
and
●xample
)
;
so
serve
they
to
rip
up
and
lay
open
the
great
impietie
and
unthankefulnes
of
these
dayes
;
wherein
as
men
offend
against
the
first
of
these
rules
(
our
generall
profession
of
religion
,
and
Christianitie
,
and
practise
of
holy
duties
,
consisting
more
in
shadow
and
colour
,
then
in
truth
and
substance
,
more
in
the
outward
duties
,
then
in
the
inward
truth
and
sincerit●e
of
our
heart●
)
;
so
doe
wee
most
evidently
testifie
the
same
in
sinning
against
the
sec●nd
rule
obs●rv●ble
in
Ia●obs
practise
;
being
so
farre
from
this
constancie
,
from
this
squaring
our
thankefulnes
answerabl●t
▪
Gods
mercies
,
that
God
may
more
truely
say
of
us
then
〈◊〉
of
the
Iewes
,
ailectus
meu●
imp
●guatus
drunke
i●
Iob.
●5
.
●6
.
Isaiah
.
5.
18
iniquitie
like
water
,
and
drawne
sinne
with
cart-ropes
;
being
drunken
,
nay
drowned
▪
not
onely
in
the
par●icular
sins
of
our
owne
Nation
;
but
we
have
drunke
so
deeply
of
the
sins
of
all
o●●●r
Nations
that
we
exceed
them
in
their
wickednes
;
so
that
we
may
s●y
more
tru●ly
of
these
our
times
,
then
Saint
Bernard
of
his
,
that
empar●
per●culosa
n●●
modo
instant
,
sed
extant
,
the
perilous
times
spoken
of
by
ou●
Saviour
Christ
are
not
onely
instant
but
extant
.
Chariti●
And
thus
wee
come
to
the
two
last
particulars
vowed
here
by
Iacob
,
which
I
will
joyntly
handle
together
.
The
first
is
that
that
stone
which
hee
had
then
reared
should
be
called
Gods
house
,
that
is
,
the
place
where
he
would
publickely
worship
God
,
and
offer
sacrifice
.
The
second
,
that
he
would
give
a
tenth
unto
God
for
the
maintenance
of
this
his
worship
;
and
that
not
of
some
part
of
his
goods
,
as
of
his
estate
personall
,
or
prediall
;
but
of
all
whatsoeve●
God
shall
give
him
,
hee
would
surely
give
the
tenth
unto
God
againe
.
Totum
quod
es
debes
ei
●
quo
habes
omnia
:
as
all
that
wee
have
either
concerning
soule
or
body
we
receive
it
from
God
,
and
from
him
alone
,
so
ought
we
to
testifie
our
thankefulnes
with
all
that
we
have
;
it
being
not
sufficient
,
as
Augustine
hath
well
ob●erved
,
that
we
serve
God
totis
votis
,
with
the
inward
devotion
of
the
heart
aloue
;
but
we
must
serve
and
worship
him
totis
vobis
,
even
in
and
with
the
performance
of
those
outward
actions
he
requires
at
our
hands
,
with
our
bodies
,
and
our
goods
:
nay
as
wee
say
of
faith
and
workes
,
There
may
be
workes
without
faith
,
though
not
properly
goo●
yet
wheresoever
there
i●
〈◊〉
〈◊〉
it
will
be
e●ident
in
the
pract●se
of
good
wo●●●●
:
so
howsoever
there
may
be
the
outward
worship
without
the
inward
,
yet
it
the
inward
be
sincere
,
it
will
manifest
it selfe
in
the
du●ies
of
outward
worship
:
if
the
heart
once
s●y
,
ve●●te
,
●●orenn●●
,
●●i●m
&
genua
s●●l●amus
,
let
us
kneel●
l●kewise
and
fall
downe
before
God
:
if
Davids
heart
be
once
fixed
and
But
to
passe
from
this
generall
to
the
particulars
here
vowed
:
where
from
Iacobs
practise
in
●y
text
,
I
lay
downe
this
conclusion
,
necessary
in
the
knowledge
and
practise
of
all
Christians
,
That
the
best
actions
we
can
do
(
respecting
outward
worship
)
to
testifie
o●r
thankefulnes
to
God
for
those
extraordinary
blessings
we
dayly
receive
from
him
,
is
to
build
,
repaire
,
and
maintaine
Churches
and
Chappells
,
places
for
the
publicke
worship
and
service
of
God
,
and
duely
and
tr●ely
to
pay
unto
God
the
teath
of
whatsoever
God
shall
b●stow
upon
u●
,
for
maint●nance
of
his
Ministers
,
for
the
performance
of
the
parts
of
his
worship
and
service
ther●in
.
The
truth
of
which
conclusion
will
appeare
evident
by
the
precepts
of
God
&
practise
o●
Gods
Saints
in
all
ages
,
both
before
the
law
,
under
the
law
,
and
since
,
in
the
times
of
the
Gospell
.
Before
the
law
,
we
have
the
examples
of
keepe
his
Sabbaths
,
an
ireverence
his
Sanctuary
,
pr●mising
great
blessings
upon
so
doing
;
&
as
God
commanded
,
so
they
laboured
to
testifie
their
love
&
thankfulnes
by
their
bountifull
offering
to
that
worke
.
When
the
Lord
h●d
delivered
David
out
of
all
h●s
troubles
,
and
had
setled
him
in
peace
in
his
kingdome
,
he
chuseth
this
as
the
chiefest
argument
to
testifie
his
love
and
thankefulnes
,
the
building
of
a
setled
temple
;
and
therefore
makes
a
solemne
vow
,
and
bindes
it
with
an
oath
,
that
he
will
not
enter
into
the
tabernacle
of
his
house
,
nor
come
upon
on
the
pallet
of
his
bed
,
nor
suffer
his
eyes
to
sleepe
,
nor
his
head
to
take
any
rest
,
until●
hee
had
●ound
out
a
place
,
an
house
for
the
God
of
Iacob
.
When
God
had
setled
Solomon
his
sonne
in
his
fathers
kingdome
,
and
had
made
him
many
promises
of
mercy
and
protection
:
where
beginnes
he
to
testifie
When
Cyrus
●ame
once
to
know
,
and
understand
,
that
it
was
the
God
of
Isra●l
that
had
given
him
victorie
over
loved
their
Nation
?
And
how
doe
they
He
had
built
them
a
Synagogue
.
And
as
for
latter
ages
in
the
time
of
the
Gospel
,
witnesse
all
the
curious
and
wel-built
Churches
and
Chappels
throughout
all
the
parts
of
Christendome
,
which
have
beene
built
by
the
Saints
of
God
,
as
arguments
of
their
zeale
and
devotion
,
and
in
thankefulnesse
to
God
for
his
blessings
conferred
upon
them
.
Neither
have
wee
the
practise
of
the
Saints
alone
,
but
the
very
heathen
,
who
have
alwayes
accounted
the
erecting
of
Temples
as
works
of
greatest
holines
,
and
as
testimonies
of
greatest
thankefulnesse
to
the
D●ities
;
all
their
Temples
being
either
memoriae
sacra
,
or
honori
dedicata
,
built
and
dedicated
to
the
honour
of
their
idol
gods
,
and
by
way
of
thankefull
remembrance
for
such
benefits
they
conceited
they
received
from
and
by
them
.
And
as
God
hath
commanded
,
and
men
out
of
the
light
both
of
religion
and
nature
have
accounted
the
erecting
,
repayring
,
and
maintaining
the
places
of
Gods
worship
,
as
arguments
of
true
devotion
and
thankefulnesse
to
God
for
his
extraordinarie
mericies
;
so
no
lesse
hath
God
from
time
to
time
commanded
:
no
le●●e
carefull
have
men
in
all
ages
been
to
endowe
them
and
their
Ministers
with
large
and
liberall
maintenance
,
and
that
with
Iacob
here
,
by
giving
a
tenth
of
all
that
God
from
time
to
time
bestowed
upon
them
.
Thus
the
Lord
,
EXOD.
21.
29
D●cimas
tuas
&
primitias
tuas
,
&c.
Thoushalt
not
delay
to
offer
thy
tithes
,
the
first
of
thy
ripe
fruites
,
and
of
thy
liquors
;
the
first
borne
of
thy
sonnes
shalt
thou
give
unto
me
.
LEV.
27.
30.
All
the
tithe
of
the
land
,
whether
of
the
seede
of
the
land
,
or
of
the
fruit
of
the
tree
,
is
the
Lords
,
it
is
holy
unto
the
Lord
.
LEVIT.
27.
32.
And
concerning
the
●ithe
of
the
heard●
or
of
the
flocke
,
even
of
whatsoever
passeth
under
therod
,
the
tenth
shall
bee
holy
unto
the
Lord
.
NVMB.
18.
20.
21.
Thou
shalt
have
no
inheritance
in
their
land
,
neither
shalt
thou
have
any
part
among
them
;
I
am
thy
part
and
thine
inheritance
:
and
behold
I
have
given
the
children
of
Levi
all
the
tenth
in
Israell
for
an
inheritance
for
their
service
which
they
serve
,
even
the
service
of
the
Tabernacle
of
the
congregation
.
In
all
which
places
we
finde
God
claiming
the
tithes
to
be
his
;
&
that
not
onely
●ure
creationis
,
by
right
of
creation
,
nor
jure
potestatis
,
because
hee
hath
the
disposing
of
all
;
for
so
the
whole
is
Gods
:
but
jure
proprietatis
&
reservationis
,
in
respect
of
the
very
proprietie
thereof
,
and
by
way
of
reservation
;
because
,
having
given
all
the
rest
to
the
sonnes
of
men
,
hee
hath
reserved
unto
himselfe
the
tenth
to
bestow
where
he
will
;
and
that
he
hath
bestowed
on
the
Minister
se●ving
at
the
altar
.
And
hence
it
is
,
that
MALAC.
3.
8.
9
10.
the
Prophet
tells
the
people
,
they
were
cursed
with
a
curse
,
because
they
had
robbed
God
in
not
paying
their
tithes
a●d
offertags
.
And
for
the
practise
of
Gods
Saints
;
witnes
Abraham
and
Iacob
before
the
law
,
the
practise
of
the
Iewes
under
the
law
th●oughout
their
tribes
and
generations
,
so
long
as
they
walked
uprightly
with
God
,
and
went
not
a
whoring
after
their
own
inventions
.
For
witnes
here
of
take
one
for
all
▪
2.
CHRO.
31.
the
practise
of
the
Iewes
under
the
Reigne
and
reformation
of
Hezekiah
:
wherein
foure
things
are
re●a●keable
;
1.
That
so
soone
as
ever
Hezekiah
had
destroyed
idolatry
,
and
ostablished
the
true
worship
of
God
,
in
the
next
place
hee
takes
order
for
the
peoples
payment
of
tithes
,
first
f●uits
,
&
offerings
;
as
being
that
without
which
Gods
worship
was
not
perfect
,
nor
God
truely
praised
,
vers.
4.
2.
The
peoples
readines
and
liberall
bounty
in
the
performance
of
this
duty
,
vers.
5.
6.
And
as
soone
as
the
commandement
came
abroad
,
the
children
of
Israell
brought
i●
abundance
,
the
first
fruits
of
corne
,
wine
,
and
oyle
,
and
honey
▪
&
of
all
th●
increase
of
the
field
&c.
intimating
that
where
the
worship
of
God
is
sincere
,
there
tithes
are
will●ngly
and
readily
paide
.
3.
The
reason
alledged
by
the
Priest
why
and
how
so
great
and
abundant
store
was
in
so
short
a
time
gathered
together
;
namely
,
that
since
the
people
began
to
bring
the
offerings
into
the
house
of
the
Lord
,
the
Lord
ad
blessed
his
people
;
teaching
us
that
the
paying
of
tith●s
increaseth
Gods
blessings
,
and
Gods
blessings
increasing
ought
to
make
us
increase
in
that
duty
.
vers.
9.
10.
4.
Though
there
was
plenty
and
abundance
,
more
then
the
present
need
required
▪
yet
Hezekiah
&
his
Princes
did
not
cause
it
to
be
carried
into
their
private
treasuries
and
store-houses
;
but
comman●ed
it
should
be
kept
for
the
use
and
benefit
of
the
Priests
&
Levites
in
the
store-house
of
the
Temple
,
verse
11.
12.
If
any
shall
object
that
this
was
for
the
second
tithe
onely
,
not
for
the
tithe
of
inheritance
;
I
answer
,
if
they
were
so
strict
in
the
payment
of
this
tithe
,
which
was
a
second
full
supernumerary
tithe
ov●●
and
above
the
first
;
then
much
more
in
the
payment
of
the
first
,
which
God
challen●eth
as
his
right
of
inheritance
,
&
which
they
never
omitted
to
pay
when
the
other
were
generally
neglected
,
as
may
bee
gathered
,
NEHEMIAH
13.
Neither
is
the
Gospell
without
either
precept
or
practise
for
the
necessary
performance
of
this
dutie
;
witnes
the
manner
of
Christ
his
reprooving
the
Scribes
and
Pharises
,
MATT.
23.
2●
.
where
he
infers
a
necessitie
of
tything
,
even
in
the
smallest
matters
,
whether
wee
understand
the
phrase
actively
or
passively
,
either
in
the
payer
or
receiver
▪
Woe
unto
you
Scrib●●
and
Phari●●●
,
Hypocrites
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
you
pay
tithe
of
mint
,
and
●nise
,
and
c●mmine
,
&
have
omitted
the
we●ghti●●
matters
of
the
I●●●
;
indgement
,
mercie
,
and
faith
:
These
things
ought
ye
to
have
done
,
and
not
to
leave
the
other
un●one
.
Neither
will
it
suffice
to
ob●ect
against
the
text
,
that
the
Ceremoniall
law
was
then
in
force
,
and
so
Christ
●ight
〈◊〉
command
it
:
for
first
,
how
will
they
answere
that
disti●ct●on
of
Augustine
;
Cae●em●nta
〈◊〉
〈◊〉
Christum
n●c
〈◊〉
●ra●●
,
nec
mortif●rae
;
●ost
pr●mu●●
〈◊〉
〈◊〉
〈◊〉
,
&
mort●●
〈◊〉
mortiferae
;
inter
〈◊〉
n●●m
〈◊〉
〈◊〉
promulgationem
,
〈◊〉
,
s●●
non
mor●i●●r●
,
The
ceremonies
of
the
●●we
before
Christ
were
neither
de●●
,
nor
dea●ly
;
after
the
promulgation
of
the
Go●pell
,
〈◊〉
d●●d
,
and
deadly
;
betwixt
Christs
passion
and
the
prom●l●●tion
of
the
Gos●ell
,
dead
,
but
not
deadly
?
Where
by
the
p●ssion
of
Christ
we
understand
,
not
his
passion
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
suffering
upon
the
crosse
,
when
hee
breat●●d
out
,
together
with
his
consummatum
est
,
his
life
;
but
the
whole
time
of
his
suffering
here
upon
earth
,
especially
from
the
time
of
Iohn
the
Baptists
beginning
to
preach
,
and
Christ
his
Baptisme
:
at
what
time
the
ceremonies
〈◊〉
.
1.
2.
〈◊〉
.
103.
〈◊〉
.
●
.
of
the
lawe
began
to
be
dead
quoad
necessitatem
,
in
regard
of
the
necessary
observance
of
them
;
howsoever
quoad
co●vente●●ia
&
vinculum
charitatis
,
in
respect
of
conveniencie
and
to
avoide
scandall
,
the
observation
of
them
was
not
deadly
;
according
to
that
of
Christ
,
MATT.
11.
13.
All
the
Law
&
the
Pro●●ets
prophesica
untill
Ioha
▪
and
that
of
Paul
GAL.
3.
24.
25.
The
lawe
was
our
Schoolmaster
to
Christ
,
but
after
that
●●rth
●s
come
we
are
no
more
under
the
Schoolmaster
.
Where
by
the
〈◊〉
and
the
Prophets
is
understood
tot●
Mo●is
politia
se●●conomia
,
&
const●tu●io
Sacerdotii
,
the
whole
regiment
of
Moses
Lawe
,
not
onely
Ceremoniall
an●
Iud●ciall
,
but
Morall
likewise
,
so
farre
forth
as
it
was
to
be
ab●ogate
,
together
with
the
I
●gall
Preisthood
;
●o
that
if
Christ
had
held
the
payment
of
tithes
as
a
duty
of
the
Ceremoniall
law
,
he
would
never
have
set
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
upon
them
,
and
have
taught
them
as
a
duty
necessary
,
which
ought
to
bee
done
,
and
not
left
undone
.
But
that
I
may
remoove
all
scruple
,
in
the
second
place
let
us
consider
that
our
Saviour
Christ
makes
not
the
payment
of
these
tithes
a
Ceremoniall
lawe
,
but
a
Morall
,
yea
an
Evangelicall
lawe
,
of
the
same
nature
with
judgement
,
mercy
,
and
faith
;
distinguishing
them
onely
secundum
magis
&
minus
;
which
,
as
Logicians
teach
truely
,
non
variant
speciem
,
differ
not
the
kinde
.
Besides
this
of
Christ
,
Paul
1.
COR.
9.
prooves
by
nine
forcible
arguments
the
necessity
of
the
Ministers
maintenance
now
in
the
time
of
the
Gospell
,
&
how
it
ought
to
bee
done
.
An●
GALAT.
6.
6.
seconding
Iacobs
vow
in
this
place
,
Let
him
that
is
taught
communicate
unto
him
that
teacheth
,
not
in
some
particular
kinde
,
nor
yet
in
grosse
a
competency
out
of
the
whole
;
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
all
his
goods
,
or
in
all
good
things
.
And
as
for
practise
,
witnes
the
liberality
of
the
Saints
in
the
very
dayes
of
the
Apostles
;
who
are
said
to
sell
all
they
Seld.
pag.
29.
the
other
changing
Di●●
suis
into
uni
tantùm
Herculi
,
as
if
tithes
were
payd
by
the
Romanes
to
Hercules
only
:
but
by
what
authority
or
sound
ground
I
know
not
:
for
mine
owne
part
,
I
see
no
reason
why
Paulus
Diaconus
should
not
bee
as
worthy
of
credit
as
either
,
yea
as
both
of
them
;
sure
I
am
the
world
,
and
the
learned
of
those
times
wherein
he
lived
,
accounted
him
a
man
of
as
great
knowledge
and
judgement
,
and
as
worthy
of
credit
,
as
either
is
Divine
Scaliger
,
or
Antique
Mr.
Selden
.
Besides
,
say
the
Romanes
had
given
tithes
to
Hercules
onely
;
yet
Festus
speakes
not
of
the
custome
of
the
Romanes
onely
,
but
of
other
Nations
likewise
:
and
howsoever
by
his
silence
he
seems
to
consent
with
Scaliger
in
the
correction
of
Paulus
Diaconus
for
uni
tantùm
Herculi
,
yet
himselfe
confesseth
,
that
neither
the
Romanes
,
nor
their
next
these
their
arbitrary
vowes
and
thankesgivings
(
I
speake
in
the
Historians
language
)
were
sometimes
also
payd
to
other
Deities
,
whereof
hee
names
diverse
particulars
.
Next
to
the
authority
of
Festus
,
hee
brings
in
the
practise
of
the
Grecians
,
for
generall
consent
.
Thus
Harpocration
,
who
saith
that
the
Grecians
used
to
tithe
the
spoyles
of
warre
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
the
Gods
.
And
another
,
It
was
a
Greeke
custome
to
consecrate
the
tithes
of
their
abundance
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
the
Gods
in
generall
,
without
exception
,
or
limitation
either
irreligious
people
,
not
serving
God
,
without
piety
,
who
never
escaped
punishment
for
their
Atheisme
:
yea
wee
shall
read
of
many
fearefull
judgements
that
fell
upon
such
persons
who
were
negligent
in
the
performance
of
this
duty
to
the
Gods
.
But
I
referre
the
Reader
to
Mr.
Mountague
,
and
Mr.
Seldens
owne
history
,
where
you
shall
finde
sufficient
in
this
kinde
.
And
the
reason
of
these
strange
punishments
inflicted
upon
those
that
robbed
the
heathen
Gods
is
well
given
by
Lactantius
;
God
(
saith
he
)
punished
this
Instit.
2.
c.
4.
sinne
of
sacriledge
among
the
heathens
,
because
though
hee
cared
not
for
an
injurie
done
to
an
Idol
,
yet
he
would
make
men
afraid
of
withdrawing
any
thing
from
him
,
whome
they
in
their
blinde
judgement
tooke
for
the
true
God
.
But
to
passe
from
these
instances
,
and
come
to
the
answering
of
such
objections
as
are
brought
against
the
necessity
of
performing
of
what
Iacob
here
vowes
,
The
first
objection
is
made
against
the
necessitie
of
the
place
of
Gods
worship
the
second
against
the
payment
of
tithes
.
The
first
is
this
;
God
is
present
in
all
places
,
and
hath
not
Christ
taught
us
,
that
God
dwells
not
in
temples
made
with
hands
,
but
wheresoever
two
or
three
are
gathered
together
in
his
name
,
there
will
he
be
in
the
mi●st
of
them
?
To
what
end
and
purpose
then
need
wee
build
Churches
and
Chappels
,
for
Gods
worship
to
bee
performed
in
?
First
wee
confesse
that
of
the
Schoole
to
be
most
infallibly
true
,
that
enter
,
praesenter
Deu●
hic
&
ubique
potenter
,
all
things
are
commanded
by
Gods
power
,
all
things
are
open
to
his
sight
,
all
things
are
filled
with
his
presence
,
hee
is
present
in
heaven
by
his
glorious
Majestie
chearing
and
blessing
his
glorious
Saints
and
Angels
;
he
is
present
in
hell
by
his
power
and
justice
,
punishing
the
wicked
sinners
and
devils
;
he
is
present
in
all
the
world
,
feeding
&
ordering
all
both
good
and
bad
by
his
providence
:
yet
suscepimus
Deus
miserecordiam
Curia
Gratiae
his
gratious
court
of
mercie
;
therin
after
a
more
diverse
way
,
and
therein
after
a
more
speciall
manner
is
he
present
to
and
with
his
Saints
upon
earth
,
then
in
all
other
places
whatsoever
.
Againe
true
it
is
,
that
Deus
non
habitat
templis
manufactis
,
God
is
not
circumscribed
within
Temples
made
with
hands
,
but
ubicunque
wheresover
men
are
met
together
in
his
name
,
he
will
heare
and
answer
them
:
yet
at
Ierusalem
is
his
Sanctuary
,
at
Salem
is
his
Tabernacle
;
that
is
the
place
which
hee
hath
chosen
for
himselfe
,
wherein
to
put
his
name
;
that
is
the
place
whereunto
the
people
shall
resort
to
worship
him
;
not
only
to
oster
their
sacrifices
and
prayers
to
obtaine
his
blessings
,
but
to
praise
him
for
his
benefits
received
from
him
.
Neither
let
any
man
object
and
say
non
nunc
ut
olim
,
this
was
true
of
the
materiall
Temple
and
Tabernacle
before
Christ
his
comming
,
but
not
so
now
:
for
God
hath
not
left
his
Church
,
he
hath
not
forsaken
his
Sanctuary
;
but
as
Christ
himselfe
on
earth
,
honoured
the
Temple
and
the
Synagogues
with
his
presence
and
preaching
,
and
as
the
Saintes
of
God
since
(
and
that
no
doubt
by
the
direction
of
Gods
Spirit
)
have
erected
and
dedicated
places
to
and
for
his
speciall
worship
;
so
is
God
in
a
speciall
manner
present
in
them
more
then
in
others
:
nay
,
as
wee
have
a
common
saying
of
the
win●e
,
that
if
there
bee
any
stirring
it
is
most
evident
about
the
Church
;
so
if
there
bee
any
slatus
spiritús
,
If
God
bee
any
where
present
(
as
hee
is
every
where
)
hee
is
specially
present
to
and
with
his
Saints
,
at
such
time
as
they
are
assembled
together
in
his
Church
and
Temple
,
to
heare
his
holy
word
,
to
receive
his
blessed
Sacraments
,
by
prayers
and
prayses
to
worship
him
for
his
blessings
:
Thus
howsoever
the
erecting
of
Churches
&c.
are
not
necessary
necessitate
absoluta
,
because
in
time
of
persecution
omnis
locus
est
Deo
sacer
,
all
places
are
his
,
bee
it
in
house
or
fiel●
▪
where
his
Saints
are
assembled
:
yet
are
they
necessary
necessitate
conditionata
;
when
wee
may
enjoy
them
,
wee
must
provide
them
,
and
beeing
provided
,
honour
and
reverence
them
,
even
as
the
house
of
God
,
his
holy
Sanctuary
.
The
second
objection
is
made
against
the
Ministers
maintenance
,
and
that
not
in
generall
;
for
there
is
none
so
impiously
sacrilegious
,
that
will
denie
(
at
least
in
words
)
the
necessity
thereof
;
but
the
question
is
about
the
rule
of
proportion
and
law
,
whereby
they
are
due
to
God
,
and
from
him
to
his
Ministers
;
whether
by
the
Divine
Morall
law
of
God
,
or
by
vertue
of
humane
lawes
and
Ecclesiasticall
constitutions
;
whether
secundum
totam
,
a
proportion
answerable
to
the
Leviticall
Priesthood
,
or
whether
secundum
quotam
,
in
the
same
full
due
&
kinde
as
they
were
paid
to
the
Leviticall
Priesthood
.
The
adversa●ies
of
God
and
his
tithes
,
hold
and
maintaine
the
law
for
tithes
abrogate
,
as
Iudiciall
,
and
Ceremoniall
;
and
so
the
paiment
in
that
quota
to
be
voide
,
and
the
law
for
paiment
onely
Civill
and
humane
.
For
answer
hereof
wee
confesse
,
that
if
they
speake
of
the
maintenance
of
the
Leviticall
Priesthood
in
generall
,
we
deny
not
but
there
were
some
things
in
their
quota
partly
Ceremoniall
,
partly
Iudiciall
,
and
so
to
us
are
now
abrogate
;
such
were
their
primitiae
taken
in
the
strict
sense
,
their
part●
of
sacrifices
,
their
speciall
&
particular
Cities
,
their
ha●ing
their
tithes
gathered
and
brought
home
at
the
costs
and
charges
of
the
owners
▪
their
parts
and
portions
in
the
second
annuall
tithe
,
and
in
the
tithe
of
every
third
yeare
;
but
for
the
first
tithe
,
which
is
the
tithe
called
the
ti●he
of
inheritance
,
that
is
,
the
tithe
of
all
increase
(
nine
parts
d●ely
and
truely
deducted
)
which
was
given
by
God
to
th●
Priests
and
Levites
;
to
say
this
is
abrogate
,
as
being
a
Ceremoniall
or
Iudiciall
law
,
tying
men
to
the
paiment
thereof
during
onely
the
time
of
the
Leviticall
Priesthood
,
and
continuance
of
the
Iewish
Politie
,
is
most
false
and
erroneous
.
And
that
I
speake
no
more
then
I
shal
be
able
to
proove
,
I
will
lay
downe
three
Conclusions
;
First
,
that
the
law
for
paiment
of
the
tithe
was
not
simply
Ceremoniall
or
Iudiciall
,
binding
the
paiment
onely
to
the
Iewish
Priesthood
.
Secondly
,
that
the
tenth
is
that
proportion
which
is
simply
due
unto
Gods
worship
and
service
.
Thirdly
,
that
the
paiment
of
tithes
for
the
qu●ta
is
a
Divine
Morall
law
,
yet
standing
in
force
to
binde
all
Christians
to
pay
them
unto
the
Evangelicall
Priesthood
.
That
the
law
for
paiment
of
tithes
was
never
simply
Ceremoniall
&c.
is
thus
prooved
;
If
the
law
binding
to
pay
the
tenth
for
the
quota
,
were
barely
Ceremoniall
or
Iudiciall
,
then
were
tithes
onely
due
to
the
Leviticall
Priesthood
:
but
the
tenth
was
not
onely
due
to
the
Leviticall
Priesthood
:
ergò
,
&c.
The
consequent
of
the
ma●or
is
undeniable
,
the
minor
is
thus
prooved
;
That
which
of
due
was
paid
to
another
Priesthood
,
and
that
by
the
Leviticall
Priesthood
,
was
not
onely
proper
and
due
unto
them
:
but
tithes
were
paide
by
the
Leviticall
Priesthood
of
due
to
another
,
even
to
him
that
was
the
type
of
the
Evangelicall
Priesthood
:
therefore
not
due
onely
to
the
Levites
.
The
minor
is
thus
prooved
;
That
which
was
paid
by
Abraham
to
Melchisedeck
,
was
paid
by
the
Levites
to
another
Priesthood
:
but
tithes
were
paid
by
Abraham
to
Melchisedeck
:
ergò
,
&c.
This
argument
Paul
urgeth
,
Hebr.
7.
where
comparing
the
Priesthood
of
Christ
with
Aarons
,
he
makes
this
one
argument
to
proove
Christ
his
Priesthood
the
greater
,
in
that
Levi
in
Abraham
paid
tithes
unto
M●lchisedeck
,
who
was
th●
Typicall
Priest
of
the
New
Testament
.
Whereas
the
Historian
objects
that
Abr●ham
paid
tithes
onely
of
the
spoyles
of
warre
,
not
of
all
his
substance
,
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifying
onely
the
tithe
of
such
spoyles
;
First
,
I
answer
that
both
the
text
of
Genesis
,
Chap.
14.
20.
and
HEBR.
7.
2.
speake
in
generall
tearmes
,
that
Abraham
gave
tithes
of
all
;
and
as
for
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
signifie
onely
the
spoyles
of
warre
,
the
Tithes-Histo●ian
is
not
a●
a●y
ag●●ement
with
himselfe
(
neither
indeed
can
he
bee
;
the
word
bearing
a
larger
signification
)
;
and
therefore
I
will
not
stand
to
a●●wer
it
.
But
say
we
should
graunt
that
at
this
time
when
Abraham
met
M●l●hise
deck
,
he
gave
the
tithe
onely
of
the
spoyle
of
warre
;
yet
that
infringeth
not
,
but
at
other
times
hee
paid
tithes
of
all
.
And
that
may
appeare
first
by
the
emphasis
of
the
Apostle
,
Hebr.
7.
4.
where
he
speakes
of
the
paiment
of
these
tithes
of
the
spoyles
,
as
of
a
greater
and
more
eminent
action
then
the
paying
of
ordinary
tithes
of
his
ground
,
saying
,
Now
consider
how
great
this
man
was
,
unto
whom
the
Patriarch
gave
the
tenth
,
not
onely
of
his
ordinary
substance
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
even
the
tenth
of
the
spoiles
.
Neither
will
that
allegation
suffice
that
is
made
by
M●
.
Cartwright
in
his
Annotations
upon
the
Rhemes
Testament
,
that
the
paiment
of
tithes
was
a
ceremoniall
thing
,
whereby
was
signified
that
wee
in
a
tenth
offered
to
Christ
doe
declare
that
all
we
have
is
his
.
For
first
,
if
he
meane
particularly
of
Abrahams
action
,
then
Abraham
di●
it
either
with
warranti●
or
without
,
if
with
warrantie
,
then
was
there
some
law
commanding
tithes
before
Mos●s
▪
if
without
warranti●
,
then
no●
lawfull
,
and
so
not
commendable
,
and
so
co●sequently
not
a
fit
type
to
signific
the
duty
of
the
faithfull
to
Christ
.
S●cond●y
the
Apostle
in
that
place
bringes
not
in
Abraham
paying
tithes
in
the
person
of
all
the
faithfull
,
but
in
the
person
of
Levi
;
though
true
it
be
that
all
paid
in
Abraham
.
Thirdly
,
if
it
was
(
as
we
denie
not
)
a
ceremoniall
rite
signifying
and
declaring
the
dutie
of
all
the
faithfull
to
Christ
,
then
it
should
appeare
to
be
the
first
quota
,
and
proportion
whereby
to
testifie
and
declare
our
subjection
,
thankef●ln●s
and
obedience
:
And
then
I
aske
what
wrong
hath
Christ
d●ne
us
under
the
Gosp●l
▪
that
we
should
not
still
testifie
our
obedience
and
thankfulnes
,
in
and
by
paying
at
least
the
same
proportion
;
seeing
we
are
not
onely
the
faithfull
children
of
Abraham
,
and
have
no
law
for
bidding
,
but
all
enforcing
the
same
duty
.
And
here
by
the
way
observe
with
mee
two
other
passages
in
those
Annotations
upon
the
aforenamed
place
;
The
first
is
a
relation
of
Possidoni●s
in
the
life
of
Saint
Aug
in
Ser.
de
temp.
2●9
In
Dom.
12
▪
post
Trinit.
Hom.
4●
.
inter
50
Ser.
in
Psal.
146.
Augustine
;
wherein
h●●
would
make
Saint
Augustine
an
enemie
to
the
custo●e
of
paying
tithes
in
the
quota
,
dire●●ly
against
his
owne
perempto●y
assertion
in
all
his
Tracta●●s
.
The
second
is
a
misconstruing
of
Saint
Ierome
,
no●
only
against
his
generall
text
,
but
the
sense
&
r●les
of
G●āmer
:
for
whereas
●
.
Ierome
inveighing
against
the
covetousnes
and
licentiousnes
of
the
Cleargie
in
those
times
,
thus
concludes
,
Si
quasi
Levita
&
sacerdos
vivo
de
decimi●
,
&
al●ari
That
if
lesse
then
a
tenth
will
finde
him
things
necessary
for
his
honest
maintenance
,
Ierome
will
not
stand
upon
a
title
of
tithes
.
2.
The
tr●th
of
this
may
appeare
in
the
practise
of
Iacob
in
this
vowe
:
for
Iacob
vowes
not
this
of
paying
tithes
de
novo
,
as
a
worke
not
formerly
done
,
no
more
then
he
doth
the
other
,
that
the
Lord
shall
bee
his
God
;
but
he
vowes
that
which
according
to
the
auncient
lawe
of
God
,
and
practise
of
his
fathers
,
he
was
to
performe
,
when
God
should
bestowe
these
blessings
upon
him
;
only
by
this
vowe
he
bindes
himselfe
to
a
more
strict
&
carefull
performance
of
what
he
ought
;
it
being
lawfull
to
make
vowes
,
not
onely
in
things
indifferent
,
but
in
things
necessary
and
commanded
.
The
second
thing
which
I
propounded
to
proove
was
,
that
the
tenth
,
even
for
the
quota
,
is
the
certaine
rule
of
proportion
due
unto
the
Ministers
of
God
which
serve
at
the
altar
,
and
which
without
sacriledge
cannot
bee
detayned
from
them
:
the
which
I
thus
proove
;
That
for
which
we
have
the
precept
of
God
by
authority
of
his
word
in
time
commanding
,
the
practise
of
all
people
in
all
places
,
and
that
in
all
ages
,
and
that
of
duty
By
all
ages
I
understand
,
1.
Before
the
laws
,
as
in
the
example
of
Abraham
and
Iacob
.
2.
Vnder
the
lawe
,
where
we
have
both
precept
and
practise
.
3.
In
time
of
the
Gospel
,
when
and
where
the
Gospel
hath
beene
knowne
,
and
embraced
.
By
all
persons
I
understand
both
faithfull
and
insidels
;
testimonies
whereof
you
have
heard
already
.
By
all
places
I
understand
,
1.
the
severall
and
particular
Kingdomes
of
Christendome
;
not
some
one
or
fewe
,
but
all
2.
not
some
heathen
,
as
the
Romanes
alone
,
or
Grecian
only
,
but
both
,
nay
all
whosoever
are
recorded
to
acknowledge
a
Deity
or
at
least
we
read
of
none
that
did
not
with
out
punishment
;
Quis
enim
aesos
impune
putarit
esse
Deos
?
But
against
this
argument
there
are
brought
diverse
instances
:
first
,
against
the
practise
of
the
heathen
;
secondly
,
against
the
practise
of
the
Church
of
God
.
For
the
heathen
,
these
objections
are
made
.
1.
They
had
no
compulsary
law
to
compell
them
.
2.
They
paide
not
necessarily
,
Seld.
pag.
28
but
arbitrarily
.
3.
They
paid
not
annually
,
nor
of
all
things
,
not
to
all
Deities
,
nor
by
all
men
.
For
answer
of
all
which
,
in
a
word
;
first
,
what
needed
they
any
law
to
compell
them
,
when
as
they
were
a
law
to
themselves
,
drawne
thereunto
either
by
the
law
of
nature
,
more
forceable
then
any
humane
law
;
or
else
by
traditionall
custome
from
the
practise
of
their
forefathers
,
which
to
us
is
above
all
,
and
to
them
was
alwaies
in
the
nature
and
force
of
a
law
,
they
not
having
alwaies
their
lawes
written
(
as
we
now
)
further
then
in
the
customary
practise
of
the
country
?
Secondly
,
for
the
making
of
lawes
for
the
paiment
of
tithes
,
they
well
could
not
,
in
that
they
paid
tithes
to
severall
Deities
;
so
that
to
have
made
a
law
for
one
,
had
beene
to
draw
the
envy
of
another
Deitie
upon
them
.
As
for
the
second
,
that
they
paid
them
not
upon
necessitie
,
but
voluntarily
,
we
shall
finde
the
contrary
confessed
by
the
Tithes-Historian
,
pag.
31.
where
recording
the
vow
of
Cypselus
of
Corinth
,
he
saith
that
Cypselus
had
speciall
regard
to
the
tenth
part
of
the
goods
of
the
Citizens
,
as
competent
to
a
Deitie
;
and
in
the
same
page
(
relateing
out
of
Herodotus
the
practise
of
Cyrus
)
tells
us
that
Cyrus
being
admonished
of
Croesus
,
would
not
have
the
goods
of
the
Lydians
ransact
by
the
souldiers
,
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
they
were
necessarily
to
be
tithed
to
Iupiter
;
and
that
not
only
as
a
vow
,
but
as
a
custome
:
otherwise
(
as
Mr.
Mountague
observeth
)
it
would
have
beene
a
poore
argument
to
have
made
the
souldiers
desist
from
their
right
in
the
spoile
.
And
as
for
annuall
paiment
he
confesseth
,
pag.
30.
that
it
was
a
custome
to
bring
unto
Apollo
yearly
first
fruits
in
tenths
;
and
a
little
before
,
speaking
of
the
Syphnians
,
he
saith
that
they
gave
yearely
the
tithes
of
their
mines
which
they
found
in
the
Isle
.
And
Mr.
Mountague
further
But
graunt
that
all
this
were
true
that
is
alledged
,
that
they
paid
not
yearely
,
nor
of
all
things
&c.
Were
they
not
heathen
,
in
whome
the
light
of
nature
being
darkened
,
might
faile
in
the
perfect
performance
of
such
things
as
nature
required
.
Certainly
if
we
faile
,
having
a
greater
light
,
in
the
performance
not
onely
of
this
duty
,
but
of
things
of
greatest
moment
,
especially
when
gaine
and
profit
come
in
our
way
,
let
us
not
expect
perfection
from
them
,
though
in
naturall
things
;
howsoever
,
what
they
did
prooves
the
truth
of
my
former
conclusion
,
in
that
they
paid
neither
an
eighth
,
ninth
,
eleventh
,
or
twelfth
,
but
alwaies
a
strict
tenth
,
or
at
least
nomine
decima
;
demonstrating
thereby
the
tenth
to
be
due
de
jure
,
howsoever
they
failed
de
fallo
to
pay
it
in
the
full
proportion
or
quota
.
The
reasons
brought
to
infringe
the
practise
of
tithes
under
the
Gospel
,
are
two
;
both
taken
from
matter
of
fact
.
The
first
is
the
practise
of
the
primitive
Church
in
the
daies
of
the
Apostles
,
who
neither
received
tithes
,
nor
challenged
them
;
together
with
the
setling
of
the
paiment
of
tithes
in
all
particular
countries
where
the
Gospel
hath
been
received
;
which
paiments
have
been
setled
according
to
the
particular
lawes
&
customes
of
particular
countries
.
First
for
answer
,
we
say
that
a
facto
ad
jus
non
valet
consequentia
,
it
was
not
done
thus
and
thus
,
and
therefore
it
ought
not
to
have
been
otherwise
,
is
no
good
consequence
either
in
Logicke
or
Lawe
,
much
lesse
in
Divinitie
.
Secondly
,
the
Church
in
those
times
of
the
Apostles
,
and
many
yeares
after
,
was
not
setled
,
but
was
in
great
persecution
,
and
so
not
a
fit
time
for
Ministers
to
be
forward
in
urgeing
that
question
,
least
,
as
Saint
Paul
spake
of
himselfe
,
they
should
have
seemed
to
have
sought
theirs
more
then
them
.
And
to
reason
thus
,
we
may
as
well
say
that
the
Israelites
paid
no
tithes
in
the
wildernes
,
nor
in
their
captivities
;
therefore
they
were
not
due
at
any
time
.
Thirdly
,
those
that
were
not
converted
paid
according
to
their
auncient
customes
unto
their
Idoll-Gods
;
those
that
were
,
willingly
brought
all
and
laid
them
at
the
Apostles
feete
:
but
the
Church
was
no
sooner
setled
,
but
tithes
were
demaunded
,
and
readily
by
way
of
thankefulnes
to
God
paid
when
and
where
the
Gospel
was
from
time
to
time
received
and
embraced
,
as
the
particular
graunts
specified
by
Mr.
Selden
himselfe
will
sufficiently
witnesse
.
The
second
reason
opposing
the
practise
for
the
times
of
the
Gospel
,
is
grounded
upon
the
doctrine
of
the
Schoolmen
,
and
practise
of
the
Church
;
first
set
abroach
by
Alexander
Seld.
p.
158.
Hales
.
Their
doctrine
was
,
that
tithes
for
the
quota
are
not
due
now
in
the
time
of
the
Gospel
;
either
by
the
Morall
lawe
,
or
the
lawe
of
Nature
;
but
onely
jure
Ecclesiastico
,
by
the
judiciall
lawes
and
constitutions
of
the
Church
,
beeing
grounded
upon
the
equitie
of
a
mutuall
distribution
betwixt
the
Ministers
and
the
people
;
that
as
the
one
gives
spirituall
things
,
so
the
other
should
afford
unto
them
of
their
temporall
things
.
The
practise
of
the
Church
was
in
suffering
the
conveyances
of
Parochiall
rites
in
tithes
to
bee
diverted
unto
the
maintenance
of
Monkes
and
Friars
in
their
cloysters
,
which
(
saith
the
Tithes-Historian
)
the
Church
would
never
have
suffered
,
But
these
reasons
to
them
that
will
understand
reason
,
are
easily
answered
;
for
first
,
the
Schoolemen
and
Friars
are
contrary
to
themselves
and
one
to
another
,
for
which
I
referre
the
Reader
to
Gregory
de
Valentia
in
his
Title
of
tithes
.
Secondly
,
what
is
the
judgement
of
a
few
Monkes
and
Friars
,
who
by
their
niceties
and
subtilties
have
obscured
the
truth
,
rather
then
explained
it
,
being
compared
with
all
the
auncient
Fathers
of
Gods
Church
in
all
ages
,
which
have
sealed
to
the
truth
of
their
doctrine
by
shedding
of
their
bloods
?
Thirdly
,
let
all
honest
Christians
consider
the
end
that
these
Schoolmen
aimed
at
,
with
the
miserable
event
that
followed
their
doctrine
and
practise
.
For
their
ends
,
they
were
two
;
The
first
was
to
encrease
the
maintenance
of
the
Ministery
,
Thom.
2.
2.
qu.
●7
.
art.
1
&
to
draw
it
to
a
greater
proportion
,
by
how
much
the
Priesthood
of
the
Gospel
was
more
excellent
than
that
of
the
Law
:
for
lesse
then
a
tenth
they
never
yeelded
unto
.
The
second
was
,
by
maintaining
them
due
onely
by
positive
lawe
,
and
not
divine
,
they
laboured
to
drawe
them
from
their
Parochiall
Ministers
unto
the
maintenance
of
them
&
their
Cloisters
:
which
they
effected
even
to
the
impoverishing
of
the
Ministers
serving
at
the
altar
,
allowing
unto
them
only
a
smal
competency
of
personall
tithes
.
Lastly
,
for
the
event
of
this
doctrine
,
it
was
most
fatall
;
giving
not
only
occasion
to
Wicklife
and
others
to
broach
that
heresie
of
maint●ining
tithes
to
be
meere
almes
;
but
gave
occasion
also
to
the
civill
power
,
to
take
from
the
Church
not
onely
the
jurisdiction
of
tithes
,
but
to
alienate
them
in
the
end
from
the
Church
and
Churchmen
to
a
me●re
civill
use
;
as
your
Prohibitions
,
Inhibitions
,
Impropriations
at
this
day
witnesse
at
large
,
not
onely
here
but
in
all
places
.
And
as
for
the
practise
of
the
Church
suffering
the
alienation
of
them
;
First
,
it
was
not
by
generall
consent
of
all
:
for
the
Canonists
of
those
times
were
against
it
.
Secondly
,
suppose
the
whole
Church
had
erred
in
this
particular
at
this
time
,
yet
doth
it
not
infringe
the
right
of
them
by
generall
consent
before
nor
since
,
in
that
the
whole
Church
hath
erred
in
matters
of
greater
weight
and
moment
then
the
point
of
tithes
,
as
in
the
heresie
of
Arrianus
,
when
totus
mundus
factus
erat
Arrianu●
,
the
whole
world
were
become
Arrians
,
some
sewe
particular
persons
onely
excepted
.
And
in
the
times
of
Popetie
before
the
daies
of
Martin
Luther
,
when
there
was
no
poi●t
of
divinitie
free
from
either
addition
or
subtraction
in
any
one
Church
of
Christendome
.
And
for
the
allegation
of
particular
prescriptions
and
customes
,
let
them
first
proove
tithes
due
by
humane
constitution
onely
,
and
that
God
hath
relinquished
his
right
,
otherwise
it
is
not
onely
idle
,
but
wicked
,
to
plead
custome
,
or
prescribe
against
God
.
The
last
thing
to
be
prooved
for
the
payment
of
tithes
is
,
that
the
lawe
of
tithing
was
and
is
a
divine
lawe
,
standing
still
in
force
,
which
may
not
be
abrogate
without
speciall
law
to
the
contrary
:
which
will
appeare
by
these
reasons
following
;
1.
To
whome
the
selfe
same
power
and
duty
of
blessing
belongs
,
as
did
to
Melchisedeck
,
to
them
from
the
blessed
ought
the
same
duty
to
be
performed
,
which
Abr●ham
performed
to
Melchisedeck
;
that
is
,
the
tithes
of
all
:
benedicere
&
decimas
accipere
&
dare
beeing
set
downe
by
Gen.
24.
60.
Iosh●a
22.
●
.
Psal.
129.
8
Ruth
2.
●
.
and
Kings
their
subjects
,
yea
all
Christians
ought
to
blesse
one
another
;
and
yet
cannot
challenge
a
propriety
in
tithes
:
I
answer
,
that
there
was
and
is
a
great
difference
betwixt
their
blessing
and
the
blessing
of
the
Priest
and
Minister
.
For
first
,
the
Priests
had
a
speciall
commission
and
Secondly
,
to
them
was
given
a
prescript
and
certaine
forme
of
blessing
,
which
was
not
to
others
:
The
Lord
blesse
thee
and
keepe
thee
,
the
Lord
make
his
face
to
shine
upon
thee
,
and
bee
gracious
unto
thee
,
the
Lord
lift
up
his
countenance
upon
thee
and
give
thee
peace
.
Thirdly
,
there
was
a
promise
of
a
speciall
blessing
annexed
unto
the
Priests
blessing
,
which
was
not
made
to
Lastly
,
God
hath
annexed
the
blessing
of
the
Priests
and
the
paiment
of
tithes
by
the
people
,
as
necessary
dependants
.
D●VT
.
10.
8.
9.
At
that
time
the
Lord
separated
the
tribe
of
Levi
to
beare
the
arke
of
the
covenant
of
the
Lord
,
to
stand
before
the
Lord
,
to
minister
unto
him
,
to
blesse
in
his
name
unto
this
day
:
wherefore
Levi
hath
no
part
nor
inheritance
with
his
brethren
;
the
Lord
is
his
inheritance
,
according
a●
the
Lord
thy
God
promised
:
and
what
this
promise
was
,
we
read
,
NVMB.
18.
21.
And
be●old
I
have
given
the
children
of
Levi
all
the
tenth
in
Israell
.
If
it
bee
objected
that
this
was
a
ceremoniall
action
belonging
onely
to
the
Leviticall
Priesthood
,
the
answer
is
negative
,
that
it
was
not
a
Ceremoniall
,
but
a
Morall
duty
.
1.
Because
it
was
in
practise
before
the
lawe
of
ceremonies
or
Leviticall
Priesthood
,
as
in
the
example
of
Melchisedeck
,
G●N
.
14.
19.
20.
He
blessed
Abraham
,
and
received
tithes
of
all
.
2.
Christ
himselfe
practised
it
,
MAR.
10.
16.
LVK.
24.
50.
3.
Christ
commanded
his
disciples
to
doe
the
like
,
LVK.
10.
5.
promising
to
second
it
upon
such
who
should
readily
receive
them
,
and
kindely
entertaine
them
.
4.
The
Apostles
practised
it
after
Christs
ascention
and
their
receiving
the
holy
Ghost
,
blessing
the
people
with
that
Evangelicall
forme
of
blessing
mentioned
2.
COR.
13.
14.
The
grace
of
our
Lord
Iesus
Christ
,
and
the
love
of
God
,
and
the
communion
of
the
holy
Ghost
be
with
you
all
;
Amen
.
According
to
which
forme
,
the
Ministers
of
God
in
all
ages
since
have
continued
to
blesse
the
people
:
the
which
forme
,
though
it
differ
in
words
from
that
used
under
the
Lawe
,
yet
is
it
the
selfe
same
for
sense
and
substance
:
and
that
both
more
sweete
,
by
how
much
the
sweete
name
of
IESVS
is
therein
mentioned
;
as
also
more
plaine
,
in
that
the
three
persons
of
the
blessed
Trinitie
are
therein
distinctly
expressed
,
which
in
the
other
are
onely
closely
implied
under
the
triple
iteration
of
the
name
and
title
of
LORD
.
The
truth
and
confirmation
of
this
whole
argument
is
apparently
prooved
,
HEBR.
7.
12.
where
Paul
thus
reasons
;
●
contrà
,
where
the
Priesthood
is
the
same
,
the
Law
must
bee
the
same
:
but
our
Priesthood
is
the
same
for
blessing
with
Melchisedecks
,
yea
with
Aarons
:
and
therefore
the
Law
of
our
Priesthood
for
receiving
tithes
must
be
the
same
.
That
law
,
the
abrogating
whereof
dishonours
God
,
loue
,
countenance
,
obedience
.
2.
In
regard
of
those
manifold
mischieses
and
inconveniences
which
must
necessarily
follow
,
in
leaving
them
to
a
voluntary
stipende
or
contribution
of
man
,
without
a
certaine
rule
given
by
God
himselfe
:
as
,
1.
Flatterie
,
or
suspition
of
flatterie
,
in
beeing
thought
to
have
some
persons
in
admiration
,
because
of
advantages
which
cannot
be
in
tithes
.
2.
Dissimulation
and
deceit
,
in
making
as
though
they
received
little
when
as
they
have
much
;
which
cannot
be
in
tithes
.
3.
By
this
meanes
the
poorer
sort
are
either
much
disgraced
in
regard
of
that
little
they
haue
,
or
else
are
forced
to
straine
themselves
above
their
abilitie
to
their
utter
ruine
,
as
wofull
experience
makes
too
evident
in
such
places
where
Ministers
live
on
contribution
;
whereas
in
the
payment
of
tithes
every
man
rests
content
with
Gods
blessing
.
4.
Ostentation
in
some
,
in
giving
much
,
and
disdaining
those
that
give
lesse
;
which
cannot
be
in
tithes
.
If
it
be
objected
,
that
all
this
may
be
amended
by
a
sett
stipende
arising
from
goods
proper
to
the
Church
;
I
aske
what
they
understand
by
Church
goods
:
If
they
meane
tithes
which
are
the
proper
goods
of
the
Church
;
how
can
any
man
proportion
a
stipende
better
then
God
himselfe
hath
done
,
to
give
every
Minister
the
tithes
of
those
people
committed
to
his
charge
?
If
by
goods
proper
to
the
Church
,
they
understand
such
voluntary
offerings
as
shall
be
brought
in
by
the
faithfull
into
the
common
treasurie
of
the
Church
,
or
otherwise
shall
bee
rated
by
authority
upon
every
particular
person
;
then
I
demande
what
contribution
can
be
so
sure
,
what
stipend
established
by
man
so
certaine
,
but
that
either
by
the
wickednes
of
the
Magistrates
who
have
power
to
establish
,
or
inconstancy
of
those
by
whome
it
is
bee
paide
,
or
covetousnes
of
those
by
whome
it
is
to
bee
collected
and
gathered
,
is
subject
either
to
change
,
or
else
to
enforce
Gods
Ministers
to
the
former
evils
:
as
is
evident
in
all
places
,
where
Ministers
live
either
upon
such
voluntary
contributions
or
set
stipends
.
But
more
of
this
hereaster
.
The
minor
is
thus
prooved
;
If
there
bee
a
lawe
or
rule
,
it
is
for
more
,
or
lesse
,
or
the
same
certaine
due
;
if
it
bee
for
more
,
why
doe
they
withhold
it
?
if
for
lesse
,
then
are
we
in
worse
case
then
the
Levi●es
:
but
whether
it
be
for
more
or
lesse
,
let
them
shew
us
the
rule
,
and
we
shall
willingly
consent
;
if
they
cannot
then
it
remaines
necessarily
,
that
the
same
rule
&
lawe
must
stand
in
force
for
us
now
under
the
Gospel
,
which
was
in
force
for
the
Priesthood
under
the
Lawe
.
If
they
say
that
Paul
sets
downe
a
rule
and
law
.
1.
COR.
9.
GAL.
6.
6.
I
say
then
,
it
is
a
divine
lawe
,
not
humane
;
for
more
honourable
maintenance
,
not
for
lesse
:
as
all
the
reasons
plainely
●n●orce
;
and
so
whosoever
withholdes
the
tenth
is
sacrilegious
,
unlesse
they
will
maintaine
Code
and
Statute
above
Scripture
,
and
the
lawes
and
constitutions
of
men
,
above
the
lawes
and
commandements
of
God
.
But
the
truth
is
,
that
neither
of
those
texts
are
rules
or
lawes
simply
,
but
onely
comments
upon
the
first
lawe
,
first
imprinted
in
mans
heart
,
and
afterwards
given
by
God
himselfe
unto
Moses
,
and
alledged
by
Paul
for
backing
the
same
;
as
not
onely
the
reasons
there
alledged
necessarily
imply
&
enforce
,
beeing
grounded
upon
the
lawe
of
Nature
,
and
the
lawe
Morall
;
but
verse
the
14
he
concludes
it
to
bee
the
same
law
,
saying
,
●ic
enim
constan●t
&c.
Even
so
●ath
the
Lord
ordained
that
they
which
preach
the
G●sped
,
should
live
of
the
G●spell
.
Let
men
then
either
shew
some
other
statute
law
given
by
God
,
or
else
they
must
necessarily
gra●nt
,
that
Paul
●n●orc●●h
no
other
but
the
first
lawe
.
●
.
But
because
such
is
the
corruption
of
mans
nature
,
that
they
are
more
drawne
to
the
practise
of
holy
duties
by
the
feare
of
punishment
,
then
allured
by
the
force
of
●recept
and
hope
of
reward
;
take
in
the
last
place
a
reason
enforcing
this
duty
,
drawne
from
the
manifold
judgements
denounced
and
threatened
by
God
,
and
no
lesse
inflicted
upon
such
who
have
any
waies
beene
detainers
of
his
tithes
in
all
ages
,
or
any
thing
else
truely
dedicated
to
●oly
use
for
the
better
maintenance
of
his
worship
and
service
;
where
wee
shall
finde
that
such
things
have
beene
fearefully
fatall
to
all
the
actors
and
abettors
and
their
posterity
after
them
:
And
here
not
to
speake
of
that
great
punishment
of
the
Iewes
mentioned
MAL.
3.
nor
yet
of
those
notorious
Sacrilegists
of
auncient
times
and
in
other
countries
;
but
to
keepe
our selves
at
home
,
and
to
speake
onely
of
such
particulars
as
are
fresh
in
our
memory
,
of
that
great
sacriledge
begun
and
●econded
in
the
daies
of
King
Henry
the
eighth
,
with
the
successe
of
it
in
all
the
actors
and
abettors
of
the
same
.
And
first
to
begin
with
Cardinall
Wolsey
the
president
for
future
sacriledge
,
in
demolishing
certaine
petty
Monasteries
and
religious
houses
,
though
to
a
good
intended
use
,
for
the
building
of
two
Colledges
,
the
one
in
Oxford
,
the
other
in
Ipswitch
:
both
which
,
as
they
stand
to
this
day
unfinished
as
a
witnes
against
him
of
his
sinne
;
so
not
long
after
suddenly
and
unexpectedly
followed
his
ruine
and
overthrow
.
From
him
come
to
the
Lord
Cromwell
the
instigator
of
the
King
to
the
dissolution
of
the
rest
re●a●ning
,
though
to
an
happy
ende
,
even
the
rooting
of
Pope●y
,
Superstition
,
and
Idolatrie
out
of
this
kingdome
(
which
could
never
have
beene
so
easily
effected
if
those
places
had
beene
left
in
their
beeing
and
glory
)
;
yet
for
neglecting
to
bee
as
carefull
to
tender
unto
God
his
due
by
restoring
unto
him
and
his
Church
his
tithes
and
other
due
rites
,
as
bee
was
to
roote
out
superstition
and
take
away
such
places
and
particulars
as
were
dedicated
and
given
to
such
idolatrous
uses
,
gathering
into
his
owne
hands
a
great
part
of
those
possessions
;
they
prooved
not
onely
fatall
to
himselfe
,
as
his
fearefull
(
though
lamentable
)
ruin●
shortly
after
made
apparent
;
but
those
possessions
have
beene
no
lesse
fatall
to
his
stock
and
posteritie
who
by
vertue
of
his
right
have
still
inherited
them
:
Yea
take
a
veiw
of
the
whole
Gentry
of
England
into
whose
hands
the
revenues
Church
were
then
by
w●y
of
exchange
or
otherwise
divolved
,
and
wee
shall
finde
they
have
beene
like
to
Tholosse
gold
,
or
Aulus
.
Gell.
lib.
3.
6.
9.
Prov.
20.
25
those
holy
things
spoken
of
by
Solomon
,
which
have
not
onely
ensnar●d
the
soules
of
their
possessors
,
and
perished
themselves
in
their
use
;
but
with
themselves
have
de
voured
other
faire
and
ample
possessions
:
So
that
either
the
face
or
the
name
of
our
Gent●y
then
in
being
is
wholly
changed
,
or
else
there
is
none
remaining
who
are
successively
possesso●s
of
those
tithes
to
a
fourth
generation
;
or
,
if
there
be
any
,
either
they
want
meanes
of
maintenance
answerable
to
their
births
,
or
at
least
they
want
heires
of
their
loines
to
continue
those
inheritances
in
their
names
:
either
of
which
prooves
that
generall
assertion
both
of
religion
and
nature
in●allibly
true
,
that
de
male
quasitis
non
gandet
●●r●i●●
heres
,
of
goods
ill
gotten
the
third
heire
shall
have
small
cause
to
rejoyce
.
I
might
instance
the
like
satall
successe
of
those
r●v●●ues
even
in
R●gia
stirpe
,
in
the
succession
of
King
Hemy
the
eighth
.
And
the
onely
happines
that
our
late
gracious
Soveraigne
IAMES
of
blessed
memorie
,
had
in
the
remainder
of
those
holy
things
,
was
this
,
that
he
was
so
happie
as
to
ridde
the
crowne
of
them
;
and
from
my
soule
I
wish
that
(
as
I
have
often
heard
it
was
his
desire
)
so
for
Gods
glory
,
his
owne
honour
,
the
future
happines
of
his
posterity
,
&
of
his
kingdomes
,
he
had
been
so
further
happy
as
to
have
restored
Gods
part
in
his
tenths
unto
the
Church
againe
.
And
howsoever
those
who
now
possesse
such
tenths
thinke
they
shall
and
may
more
safely
and
freely
enjoy
them
,
because
they
are
perswaded
they
have
paid
more
dearely
for
them
:
yet
caveat
emptor
,
l●t
such
buyers
beware
least
before
another
third
generation
come
,
they
proove
not
as
fatall
to
them
and
to
their
posterity
,
as
they
were
to
their
predecessors
;
for
if
once
sacriledge
,
ever
;
our
God
from
whome
wee
receive
the
whole
,
and
to
whom
the
tenth
is
ever
due
,
being
the
same
yesterday
,
and
to
day
,
and
for
ever
.
Thus
to
conclude
this
point
,
By
all
●●●se
reasons
it
is
apparent
,
that
howsoever
the
lawes
whereby
men
at
this
day
pay
their
tithes
unto
their
Ministers
,
be
the
lawes
positive
,
and
customes
of
Churches
and
severall
Kingdomes
wherein
they
live
;
yet
the
lawes
whereby
they
are
primarily
due
,
an●
by
which
the
true
Church
hath
ever
and
doth
yet
challenge
them
,
is
the
divine
lawe
of
God
.
And
for
the
lawes
Imperiall
,
and
Canons
Synodall
and
Pontificiall
with
the
particular
graunts
and
lawes
of
particular
Kingdomes
concerning
tithes
,
they
were
made
from
time
to
time
in
favour
of
the
Church
,
for
the
maintenance
of
divine
right
,
and
repressing
the
wickednes
of
such
as
would
not
have
paid
them
,
had
not
the
feare
of
the
law
of
man
beene
more
powerfull
with
them
then
the
lawe
of
God
.
The
truth
whereof
will
appeare
evident
,
if
we
take
but
a
view
of
those
Graunts
,
Lawes
,
and
Chartelaries
mentioned
by
Mr.
Selden
himselfe
in
his
eighth
Chapter
,
made
&
graunted
by
the
Kings
of
England
,
where
we
shall
finde
them
all
grounded
,
and
that
onely
upon
the
divine
right
;
as
in
the
generall
Synode
held
in
the
yeare
706.
under
Offa
The
like
graunt
he
mentions
of
Ethelulph
,
anno
855.
who
gave
with
the
consent
of
all
the
Lords
both
spirituall
and
temporall
,
the
tithes
of
all
his
Kingdome
to
the
Churches
and
Ministers
of
the
same
;
free
from
all
manner
of
Regal
or
secular
service
:
in
the
conclusion
of
which
graunt
is
added
,
Qui
autem
augere
volu●rit
nostram
donationem
,
The
like
of
the
graunt
and
generall
law
made
by
King
The
like
of
King
●dmund
,
Decimam
pra●ipimus
omni
Christiano
super
Christianitatem
suam
d●re
.
215.
we
command
all
Christians
to
pay
their
tithes
upon
fo●f●iture
of
their
Christendome
.
In
the
lawes
of
King
Knout
.
pag.
223.
Reddantur
Deo
debita
rectitudines
annis
singulis
,
Let
God
have
his
due
right
yearly
provided
him
.
And
then
followes
the
lawe
of
tithe
in
kinde
.
In
the
lawes
made
by
King
Edward
the
Confessor
,
h●ving
set
downe
the
particulars
what
tithes
ought
to
bee
paid
,
this
is
the
ground
,
D●cima
pars
●i
reddenda
●st
qui
●o
ve●
partes
simul
cum
decima
largitur
,
The
tenth
ought
to
be
paid
to
him
,
who
together
with
the
tenth
gives
us
freely
the
other
nine
parts
.
And
so
of
the
rest
.
In
roome
whereof
I
wil
adde
the
opinion
of
the
Divines
of
the
whole
Vniversitie
of
Oxford
touching
personall
tithes
,
against
the
doctrine
of
one
Friar
Russell
,
who
denied
I
know
M●
.
Selden
goes
about
to
weaken
these
authorities
,
And
that
all
the
world
may
see
that
the
dull
ignorance
and
ignorant
confidence
is
not
so
proper
to
the
poore
Divines
of
these
times
,
but
Mr.
Selden
may
shake
hands
even
in
these
things
wherein
he
would
make
the
world
beleeve
he
had
no
equal
;
take
into
your
consideration
his
peremptory
conclusion
upon
these
two
graunts
and
records
following
,
alledged
by
him
to
proove
that
decima
and
decimatio
are
not
alwaies
taken
for
a
tenth
,
but
sometimes
for
a
farre
lesse
portion
:
as
also
that
the
free
disposing
of
the
The
first
▪
though
second
in
the
history
,
is
a
graunt
of
Robert
de
Hessel
to
the
Monastery
of
Gisburne
in
Yorkshire
whereby
hee
gives
,
duas
garbas
de
tota
terra
quam
de
novo
colui
in
territorio
de
Hessell
post
quam
illam
tenui
;
aut
quam
ego
de
catero
colam
,
vel
haredes
met
;
ita
ut
decimatio
hac
cedat
in
fabricationem
Ecclesiae
novae
de
Gisburne
:
here
the
gift
of
two
sheafes
onely
out
of
all
his
land
(
saith
he
)
is
called
decimatio
▪
the
which
if
he
would
make
good
,
I
would
willingly
give
him
yearely
the
price
of
a
Ploydens
Commentaries
,
and
yearely
gaine
by
the
bargaine
.
But
the
truth
is
,
he
is
much
mistaken
;
for
by
duas
garbas
,
wee
may
not
understand
two
sheafes
onely
of
his
whole
land
new
tilled
;
but
as
Doctor
Tilesley
observes
,
duplam
decimam
:
and
yet
not
two
sheafes
of
tenne
,
but
duas
decimas
garbas
,
or
primam
&
secundam
decimam
,
two
tenth-sheafes
,
or
two
sheafes
of
tenth
;
the
custome
of
tithing
in
that
ground
and
territory
being
this
,
That
the
Collectors
for
that
right
of
the
Abbey
of
Gisburne
,
received
,
and
doe
still
,
the
tenth
and
twentieth
sheafe
,
and
the
Minister
or
Incumbent
the
thirtieth
sheafe
,
or
third
sheafe
of
tenth
;
so
that
garba
there
,
is
the
same
with
decima
.
The
like
custome
to
this
I
remember
to
be
in
the
Parish
of
Hurstper-poynt
in
Sussex
,
payable
to
the
Abbey
of
Lewis
:
but
whether
it
be
of
lands
aunciently
belonging
to
that
Monastery
,
or
otherwise
a
donation
,
as
this
of
Hessell
,
I
cannot
well
remember
.
Further
,
it
must
be
remembred
concerning
this
custome
,
that
the
land
newly
to
be
tilled
was
a
wood
;
some
of
it
standing
to
this
day
:
and
all
of
it
called
the
Wood-sield
:
and
so
was
not
lyable
formerly
according
to
the
custome
of
England
to
pay
any
tithe
.
Secondly
,
in
liew
of
this
the
Incumbent
receives
annually
out
of
that
portion
of
Gisburne
,
nine
threaves
of
corne
,
to
wit
,
soure
of
wheate
,
if
there
be
so
much
growing
upon
the
ground
,
and
the
rest
of
barley
.
The
which
threaves
may
amount
sometimes
neare
to
the
losse
in
the
double
tithe
given
from
him
,
and
then
no
doubt
did
,
much
of
it
beeing
lately
converted
from
wood
to
arable
;
by
which
it
appeares
,
that
the
alienation
and
graunt
was
not
without
the
consent
of
the
Bishop
and
Incumbent
,
but
with
consent
of
all
parties
.
The
other
is
the
customary
payment
of
foure
threaves
of
corne
of
every
plough-land
in
the
East-riding
of
Yorkshire
,
given
,
as
he
saith
,
by
King
Athelstan
to
the
Church
of
Saint
Iohn
of
Beverley
(
which
came
not
,
as
he
affirmeth
,
neere
to
the
tenth
)
which
threaves
are
stiled
decimae
in
a
bull
of
one
of
the
Pope
Gregories
,
as
if
decima
in
one
notion
had
signified
any
kinde
of
revenue
devoutly
offered
to
holy
uses
.
For
answer
hereof
,
I
must
confesse
I
cannot
fully
resolve
my selfe
of
this
custome
by
all
the
enquiry
I
have
made
;
yet
I
shall
be
able
I
hope
to
enforme
my
reader
so
much
,
as
shall
proove
the
Historian
much
mistaken
in
this
allegation
.
First
if
they
who
have
skill
in
the
Saxon
dialect
may
be
beleeved
,
we
may
as
well
by
[
forne
thraue
]
understand
the
fourth
threave
of
every
plough-land
,
as
simply
soure
;
and
then
here
was
a
greater
quantity
then
a
tenth
.
But
take
it
as
it
is
alledged
,
yet
it
is
not
so
base
and
contemptible
a
portion
as
he
would
make
it
seeme
to
bee
;
for
every
threave
beeing
soure
and
twenty
sheaves
,
and
an
hide
or
the
payment
of
threaves
;
but
of
another
nature
and
foundation
,
and
that
begun
in
the
daies
of
Saint
Iohn
of
Beverley
,
under
the
raigne
,
&
by
the
permission
and
favour
of
King
Athelstan
.
The
story
by
tradition
is
this
;
The
East-riding
,
especially
the
parts
about
Beverley
and
Holdernes
,
in
regard
of
the
woods
and
waters
,
were
much
annoyed
with
the
hurtfull
beasts
called
Beavers
,
Wolves
,
Otters
&c.
which
destroyed
dayly
their
young
cattell
:
the
destruction
whereof
the
Bishop
having
first
endeavoured
at
his
owne
cost
and
charges
,
and
in
the
end
finding
the
charge
to
bee
too
great
to
be
borne
by
himselfe
,
called
to
his
aide
&
assistance
all
the
Cleargie
of
the
East-riding
;
who
gave
certaine
threaves
of
corne
(
every
one
according
to
the
valuation
of
his
living
)
some
more
,
some
lesse
;
the
which
was
first
paid
in
kinde
as
it
grew
upon
the
ground
,
and
brought
home
either
to
Beverley
,
or
to
places
appointed
,
where
men
and
dogges
and
horses
were
maintained
for
this
purpose
;
in
the
ende
the
evill
of
beasts
being
by
this
meanes
remooved
,
and
yet
this
evill
custome
for
the
Cleargy
remayning
,
it
was
changed
first
into
the
payment
of
certaine
quarters
of
corne
,
after
into
a
pecuniary
payment
,
which
in
valuation
is
a
double
tenth
,
twice
so
much
as
wee
pay
annually
to
the
King
for
tenths
,
and
so
may
not
unfitly
be
called
decimae
.
Howsoever
,
graunt
it
were
more
or
lesse
,
yet
beeing
paide
onely
by
the
Cleargy
,
and
that
out
of
the
tenths
of
the
Church
,
Pope
Gregory
might
call
it
fitly
a
tenth
,
and
yet
no
whit
diminish
the
propr●ety
of
decimation
,
but
stil
under
that
tearme
is
intimated
a
tenth
in
some
one
quota
or
other
.
By
which
particulars
it
appeares
,
that
the
Tithes-Historian
hath
not
beene
so
carefully
industrious
to
informe
himselfe
of
the
truth
of
things
,
or
not
so
faithfull
to
relate
them
as
he
doth
confidently
confesse
and
protest
,
but
hath
taken
what
may
serve
for
his
owne
turne
and
purpose
,
to
frame
an
history
according
to
his
owne
intention
,
&
not
to
the
truth
:
the
truth
,
or
true
history
of
tithes
beeing
no
other
then
that
which
is
contained
in
holy
writ
,
and
which
is
no
whit
subject
to
the
Lawes
Imperiall
,
or
Canons
either
Synodall
or
Pontificiall
;
but
containes
a
law
given
by
God
,
even
like
himselfe
,
which
may
not
be
changed
,
but
must
remaine
one
and
the
same
throughout
all
generations
.
The
use
of
all
which
,
as
it
serveth
to
enforce
the
truth
of
my
generall
conclusion
,
so
to
manifest
,
and
manifesting
to
reprehend
the
sacrilegious
impietie
of
these
times
,
wherein
men
are
so
farre
from
holding
it
a
duty
of
religion
,
a
point
of
devotion
,
an
argument
of
thankefulnes
to
God
for
his
manifold
blessings
,
to
follow
Iacobs
example
in
building
and
repairing
Gods
house
,
and
truely
paying
the
tenth
of
what
God
bestowes
upon
them
,
that
they
thinke
they
can
doe
God
&
their
Countrie
no
better
service
then
in
pulling
downe
his
Churches
and
Chappels
,
to
rob
him
of
his
tithes
,
and
abuse
&
wrongfully
disgrace
his
Ministers
.
We
have
a
common
Proverbe
,
that
PATER
NOSTER
built
Churches
,
and
OVR
FATHER
puld
them
downe
:
This
I
confesse
is
contrary
to
our
Profession
;
but
if
we
will
looke
to
the
practise
of
these
times
,
we
shall
finde
it
truely
verified
:
for
if
we
consider
the
practise
of
former
ages
,
(
I
meane
not
those
of
the
latter
times
of
Popery
,
whose
devotion
was
superstition
)
but
those
first
times
of
the
Church
of
Rome
,
and
those
times
of
other
Churches
;
if
,
I
say
,
we
shall
compare
their
devotion
in
erecting
and
building
Churches
and
Chappels
,
their
zeale
in
decking
and
adorning
of
them
,
their
bounty
and
liberality
for
the
maintaining
of
them
for
time
to
come
,
and
compare
it
with
our
practise
in
these
our
dayes
;
we
shall
finde
that
they
were
not
so
devout
to
build
them
,
as
we
have
been
,
and
still
are
,
to
pull
them
downe
;
they
were
not
more
zealous
to
adorne
them
,
then
we
are
to
deface
them
;
they
were
not
so
forward
and
liberall
to
maintaine
them
,
and
the
worship
of
God
in
them
,
as
we
are
to
pill
and
poll
from
them
.
For
witnesse
whereof
,
how
many
places
of
this
Land
may
a
man
come
to
,
where
he
shall
finde
most
goodly
and
glorious
houses
,
wrought
both
within
and
without
with
most
curious
workes
of
the
most
ingenious
Artists
,
environed
about
with
all
the
delights
and
pleasures
of
man
;
and
in
the
same
place
or
parish
shall
finde
God
served
in
a
thatched
Church
,
or
wooden
Chappell
?
nay
,
with
griefe
let
it
bee
spoken
,
how
many
such
houses
be
there
,
that
have
been
built
with
the
stones
and
morter
of
the
ruines
of
Gods
house
?
how
many
Churches
and
Chappels
may
be
found
in
this
Land
,
which
are
turned
into
barnes
and
stables
,
and
to
more
base
offices
?
how
many
are
there
againe
in
this
our
Land
,
which
are
hardly
content
with
the
most
curious
needle-workes
,
the
purest
linnen
,
and
the
massiest
gold
and
silver
for
their
owne
tables
,
whiles
in
the
meane
time
,
Gods
table
must
be
content
with
some
peice
of
linsey
▪
woolsey
for
a
carpet
,
course
linnen
for
a
table
cloath
,
&
if
they
will
be
at
cost
for
a
silver
chalice
,
for
other
vessels
God
must
rest
content
with
brasse
and
pewter
,
&
in
many
places
hardly
that
.
It
is
recorded
of
the
Iewes
in
the
third
of
Ezra
,
that
at
the
building
of
the
second
Temple
,
they
amongst
them
that
had
seene
the
first
Temple
,
and
compared
the
glory
of
it
with
that
they
were
now
to
build
,
burst
forth
into
mourning
and
lamentation
:
so
if
we
should
passe
through
the
parts
of
this
our
Countrie
,
and
compare
the
Churches
that
are
now
built
,
with
those
that
were
built
in
former
ages
,
or
those
that
were
built
formerly
,
with
that
we
may
reade
or
see
them
to
have
been
;
it
would
make
the
stoniest
heart
to
grieve
,
and
the
driest
eye
to
shed
some
teares
,
to
behold
so
great
a
desolation
in
Gods
Sanctuary
.
And
as
such
and
so
great
is
the
evill
will
that
men
have
to
Gods
Sion
,
in
respect
of
the
place
of
his
worship
;
so
no
lesse
,
nay
more
in
the
matter
of
maintenance
and
respect
to
his
Ministers
,
which
are
speciall
meanes
to
encourage
and
to
enable
them
for
the
performance
of
the
parts
of
his
publicke
worship
in
those
places
.
Not
to
speake
of
any
Symoniacall
contracts
,
impropriations
,
appropriations
,
customes
,
compositions
,
prescriptions
,
prohibitions
,
inhibitions
,
as
things
that
never
trouble
mens
consciences
,
and
by
which
they
have
,
and
doe
daily
rob
God
and
his
Church
of
the
best
part
of
his
spirituall
inheritance
:
but
to
speake
onely
of
that
small
portion
of
maintenance
which
the
iniquitie
of
times
hath
left
yet
remaining
to
the
Church
;
and
it
is
strange
but
to
imagine
,
what
thifts
,
trickes
,
and
devises
men
have
,
and
all
to
coosen
God
of
his
right
;
what
shifting
,
what
chopping
and
changing
from
field
to
field
,
Parish
to
Parish
,
kinde
to
kinde
;
thinking
every
little
too
much
that
the
Minister
enjoyes
,
and
all
well
gotten
that
they
can
deceitfully
get
from
him
:
or
if
their
envying
that
little
we
have
,
or
the
private
coosening
of
us
of
what
is
our
due
were
all
,
yea
if
we
might
have
but
faire
proceeding
at
the
Law
for
what
is
violently
detained
from
us
,
we
could
hold
our selves
well
contented
;
but
to
have
it
violently
wrested
out
of
our
hands
(
or
rather
Gods
)
by
perjurie
,
crueltie
,
and
oppression
,
is
an
height
of
impietie
more
then
heathenish
.
For
witnes
of
the
truth
hereof
,
how
often
falls
it
out
that
a
Parishioner
discontented
with
his
Minister
,
it
may
be
because
he
cannot
have
his
tithe
at
his
owne
rate
and
pleasure
,
or
it
may
be
for
just
reprehension
of
him
for
with-holding
Naboths
Vineyard
,
or
keeping
his
brother
Phillips
wife
,
or
some
other
such
like
crying
sinne
;
this
discontented
person
by
way
of
revenge
instantly
detaines
some
part
or
the
whole
of
his
tithe
,
puts
the
poore
Minister
to
a
long
&
tedious
suit
,
forceing
him
thereby
to
come
to
a
composition
for
his
owne
,
&
so
as
to
stand
to
his
worships
courtesie
;
but
if
it
fall
out
that
he
cannot
get
his
desire
,
he
calls
in
his
Tenants
,
friends
,
and
neighbours
,
pleading
a
prescription
and
customary
paiment
of
some
kinde
of
tithe
,
and
that
not
for
himselfe
,
but
the
whole
Parish
,
adviseing
them
to
joyne
and
holde
with
him
;
who
,
either
out
of
feare
of
his
person
,
or
hate
to
their
Minister
,
or
rather
covetous
desire
of
what
they
ought
not
to
have
,
cry
,
●aciamus
impietatis
pari●tem
unum
,
habeamus
etiam
omnes
unum
marsupium
:
and
having
thus
impiously
smitten
hands
to
hold
together
,
least
the
Minister
should
get
the
day
(
which
of
all
other
is
held
the
greatest
disgrace
,
be
his
cause
never
so
good
)
;
their
next
care
is
to
suborne
witnesses
,
which
usually
goe
accompanied
with
these
two
good
properties
,
old
men
,
who
have
forgotten
to
speake
truth
,
or
else
think
they
may
speake
what
they
list
,
because
they
thinke
none
can
controll
them
:
swearing
oftentimes
for
many
yeares
before
they
were
borne
:
or
secondly
,
poore
and
needy
persons
,
such
as
are
ready
to
●ell
themselves
for
a
morsell
of
bread
;
so
that
if
they
should
be
prooved
perjured
,
the
poore
Minister
should
have
no
redresse
against
them
,
but
to
get
an
obdurate
eare
and
a
perjured
tongue
,
unsavory
and
unprofitable
morsells
for
distressed
soules
,
and
a
poore
recompence
for
so
great
a
losse
.
From
these
honest
witnesses
it
goes
to
a
jury
of
laymen
,
and
those
usually
picked
out
of
purpose
,
men
of
more
law
then
conscience
;
who
,
knowing
that
the
Iudge
must
of
necessitie
give
sentence
according
to
their
verdit
,
instead
of
examining
the
cause
,
crie
,
●am
nostra
res
agitur
,
it
is
this
mans
cause
to
day
,
it
may
be
ours
tomorrow
;
let
us
take
heed
how
these
black-coates
get
the
day
of
us
;
and
so
never
making
more
enquiry
either
into
the
nature
of
the
evidence
given
by
the
Iudges
,
or
the
qualitie
of
the
witnesses
brought
in
to
proove
their
evidence
,
crie
with
one
consent
,
Billa
vera
,
all
is
true
that
is
alledged
against
the
Minister
;
and
,
which
is
not
the
least
of
evills
,
when
hee
is
thus
doubly
forsworne
out
of
his
right
,
yet
he
must
undergoe
the
censure
of
a
troublesome
factious
fellow
,
which
would
not
rest
contented
with
what
his
predecessors
enjoyed
before
him
.
Never
any
age
wherein
men
were
more
forward
to
call
upon
their
Ministers
for
the
performance
of
their
duties
,
never
any
wherein
they
were
more
subject
to
censure
them
upon
the
least
omission
,
never
lesse
regard
had
either
of
their
places
or
persons
,
men
never
envying
the
happines
&
prosperitie
of
any
other
profession
,
so
they
can
keepe
the
Ministers
of
God
poore
enough
.
For
evident
proofe
whereof
,
take
into
your
considerations
another
particular
.
A
Minister
holding
two
benefi●es
(
carefully
providing
to
have
them
both
served
,
&
paying
for
these
ordinarily
or
extraordinarily
toward
the
necessary
affaires
of
the
King
and
Kingdome
,
and
giving
more
to
the
releese
of
the
poore
then
it
may
be
his
whole
Parish
,
or
the
best
Iustice
in
the
Country
about
him
)
this
is
held
a
great
impietie
,
a
roaring
sinne
of
these
dayes
:
and
yet
in
the
meane
time
,
for
a
layman
to
hold
foure
,
five
,
sixe
,
or
eight
spirituall
livings
,
the
least
of
them
(
it
may
be
)
worth
both
the
others
;
and
out
of
all
these
●ardly
allowing
so
much
as
would
sufficiently
〈◊〉
an
able
Minister
,
nor
yet
paying
any
thing
toward
the
necessary
affaires
of
the
King
or
Kingdome
,
is
by
no
man
maligned
or
envied
.
True
it
is
,
that
to
cloake
all
this
impietie
it
is
pretended
that
conditionally
every
Minister
would
be
content
with
one
living
,
and
every
Church
and
Chappell
might
be
provided
of
an
able
preaching
Minister
,
they
could
wish
that
there
might
be
a
competency
allotted
out
of
all
livings
,
impropriations
,
and
other
,
for
the
better
and
sufficient
maintenance
of
Ministers
therein
.
A
faire
cloake
I
must
confesse
,
if
the
cloth
were
answerable
to
the
colour
;
but
quadam
videntur
&
non
sunt
,
all
is
not
gold
that
glistereth
.
Give
you
mee
leave
therefore
a
little
to
examine
this
competency
,
and
to
aske
the
question
;
1.
Of
what
nature
it
should
bee
:
whether
they
will
provide
for
all
Ministers
portions
alike
,
equall
or
unequall
.
If
to
all
equall
,
then
would
they
doe
wrong
to
God
and
his
Ministers
,
who
,
as
he
bestowes
upon
some
greater
gifts
,
will
have
them
served
and
rewarded
with
a
double
Hee
that
ruleth
well
is
worthy
of
double
honour
&c.
if
they
say
their
portion
shall
bee
unequall
and
answerable
to
mens
deserts
,
then
in
the
second
place
give
mee
leave
to
aske
,
By
whome
shall
these
portions
bee
proportioned
?
by
whome
shall
mens
gifts
bee
judged
?
by
whome
shall
these
portions
bee
conferred
and
bestowed
?
doe
wee
not
thinke
that
a
Brother
,
a
Sonne
,
a
Kinsman
,
a
Friend
,
a
velvet
Gowne
,
a
Coach
and
all
other
necessary
furniture
,
nay
three
or
foure
hundred
peeces
will
be
are
as
great
a
stroke
,
and
worke
as
feelingly
in
the
bestowing
a
pension
of
an
hundred
pounds
per
annum
certaine
without
further
charge
,
as
now
in
bestowing
a
living
of
that
value
&
rate
uncertaine
.
If
Christ
had
foretold
,
that
in
the
latter
daies
chari●ie
should
abound
,
and
iniquitie
grow
cold
,
there
might
have
beene
some
hope
that
with
the
change
of
the
forme
the
evill
might
have
beene
avoyded
▪
but
Christ
having
told
the
contrary
,
it
is
against
hope
to
expect
it
.
But
to
goe
on
a
little
further
;
why
should
any
man
goe
about
to
prescribe
God
his
allowance
,
when
God
himselfe
hath
allotted
and
proportioned
it
'
Is
not
this
for
men
to
make
themselves
wiser
then
God
?
Or
is
it
likely
that
they
who
now
make
no
conscience
of
breaking
Gods
law
in
taking
from
him
and
his
what
he
hath
allotted
and
given
,
will
make
any
conscience
to
change
their
owne
lawes
to
lessen
,
or
wholly
take
from
God
and
his
Church
what
they
themselves
shall
allow
?
God
hath
given
and
allotted
us
the
tenth
:
the
tenth
we
challenge
as
Gods
and
our
owne
proper
due
,
which
no
man
can
detaine
without
sacriledge
:
let
them
give
us
that
,
as
God
hath
given
it
,
and
I
dare
say
the
Church
will
not
onely
carefully
provide
for
every
Parish
an
able
and
sufficient
preaching
Minister
,
but
wee
shall
all
rest
our selves
satisfied
with
one
cure
of
soules
:
yea
let
us
have
our
tenths
duely
and
truly
paid
as
God
commanded
,
and
as
we
have
prooved
due
;
so
farre
shall
they
finde
us
from
covetousnes
,
that
wee
shall
be
willing
to
resigne
up
all
our
temporalties
(
the
royalties
and
dignities
of
the
Church
onely
excepted
:
)
and
yet
wee
dare
maintaine
that
the
Church
hath
as
good
right
unto
them
,
as
any
temporall
Lord
hath
to
his
temporall
possessions
,
though
he
can
claime
them
from
the
donation
of
Brutus
(
if
any
such
were
)
first
King
of
great
Britaine
.
But
for
men
to
talke
of
a
competencie
to
have
every
Parish
provided
of
a
sufficient
preaching
Minister
,
and
every
Minister
content
with
one
cure
of
soules
,
and
yet
they
to
keepe
any
part
or
portion
of
the
tenth
in
their
owne
use
and
possession
,
is
an
evident
signe
that
how
soever
this
plea
of
competency
beare
the
shew
of
religion
(
and
I
am
perswaded
many
wish
and
desire
it
out
of
a
good
heart
)
yet
it
is
a
plaine
sleight
of
the
Devill
for
the
utter
overthrow
of
all
pietie
and
religion
by
bringing
into
the
Church
an
equality
,
by
equality
to
bring
in
poverty
;
from
whence
as
followes
necessarily
a
contempt
of
the
persons
and
calling
of
Gods
Ministers
,
so
no
lesse
a
contempt
of
their
doctrine
,
according
to
that
of
Saint
Bernard
,
Cujus
persona
despicitur
,
ejus
doctrina
contemnitur
.
And
that
I
may
speake
no
more
then
the
truth
,
I
desire
men
to
consider
of
the
present
respect
given
,
and
uncivill
dealing
by
men
of
all
sorts
to
and
with
the
Clergy
of
England
;
as
their
supercilious
lookes
,
their
scornefull
and
opprobrious
tearmes
and
titles
,
their
pilling
and
polling
,
their
posting
of
us
from
wall
to
kennill
,
from
the
hall
to
the
parlour
,
from
session
to
assise
,
with
twenty
other
such
disgracefull
abuses
;
the
base
estimation
of
our
callings
and
labours
,
thinking
no
men
so
easily
come
to
their
learning
&
living
as
the
Minister
,
no
m●ns
paines
lesse
then
the
Ministers
;
equalling
,
nay
preferring
of●entimes
their
Clarke
,
Horskeeper
,
or
Hun●sman
before
their
Chaplaine
&
Pastor
;
thinking
twenty
pounds
per
annum
with
a
lease
in
reversion
for
the
benefit
of
wife
and
children
to
be
but
a
reasonable
allowance
for
the
one
;
whilest
bare
twenty
pounds
per
annum
without
either
live●y
or
lease
in
reversion
is
held
a
Lordly
allowance
for
the
Minister
.
An
evident
demonstration
of
the
large
competency
we
should
have
,
if
we
should
leave
Gods
claime
and
our
right
of
●nheritance
in
tenth
,
to
come
to
mans
allowance
.
I
●enie
not
,
b●t
some
men
will
use
some
Prophet●
kindly
▪
this
man
,
because
he
is
a
good
fellow
and
good
compame
;
another
,
because
h●
is
well
bo●ne
and
well
friended
,
such
an
one
as
is
better
able
by
his
pu●se
and
friends
to
bestead
his
neighbours
,
then
they
him
.
Others
,
more
daintie
eared
then
ten●er
conscioned
,
are
all
for
●o●gue
and
●loquence
;
other●
,
discon●●●ted
with
that
little
glorie
and
m●intenance
the
Church
hath
yet
left
,
if
they
●●n
meete
with
a
discontented
Separatist
,
doe
h●nour
h●m
like
a
S.
Paul
,
or
S.
Augustin●
:
and
indeed
,
as
these
time
,
goe
,
the
more
fact●ous
,
the
more
in
some
mens
bookes
.
But
to
finde
a
m●n
that
loves
,
respects
,
and
ent●●tain
●s
a
Prophet
in
the
name
of
a
Prophet
;
this
is
a
taske
for
which
a
m●n
had
neede
,
with
Diogen●●
,
to
use
a
l●ntho●n
at
noone
day
.
So
that
as
one
h●th
w●tt●ly
defined
a
Papist
,
to
be
such
an
one
as
loves
his
Neighbour
,
and
cates
his
God
;
another
a
Puritane
,
to
be
such
an
one
as
loves
God
,
but
hates
his
Neighbour
:
so
may
I
no
les●e
truely
define
a
common
Profes●our
of
these
times
,
to
be
such
an
one
as
loves
preaching
,
but
hates
the
Preacher
.
Never
more
calling
upon
them
for
Se●mons
at
all
hands
,
never
les●e
respect
had
unto
their
persons
or
maintenance
;
dealing
with
the
Ministers
,
as
Pharaoh
with
the
Israelites
,
doubling
our
taske
,
but
lessening
our
straw
;
or
giving
us
by
their
good
wills
nothing
but
straw
for
all
our
great
paine
and
perilous
labours
.
Neither
are
these
all
the
evils
that
attend
the
Clergy
of
these
times
,
but
there
bee
two
particulars
more
which
much
helpe
to
encrease
their
miseries
.
The
first
is
the
consideration
of
the
reasons
alledged
why
they
are
not
so
religiously
devoted
and
affected
towards
Gods
house
and
Ministers
as
formerly
;
namely
,
for
feare
least
we
should
grow
rich
and
proud
,
and
trample
upon
the
Laitie
,
as
in
times
of
Poperie
;
or
least
if
they
should
be
curious
in
decking
Gods
house
,
pious
in
maintaining
and
reverencing
his
Ministers
,
they
should
make
way
to
bring
in
Poperie
and
superstition
.
For
answer
,
I
deny
not
but
the
Clergie
in
times
of
Poperie
were
too
covetous
,
too
proud
,
too
superstitious
;
but
because
they
then
fleeced
the
Laitie
,
must
the
Laitie
now
needes
fl●●●●
the
Clergie
?
because
the
Pope
in
his
pride
trampled
on
the
necke
of
Kings
,
must
every
ordinary
person
,
who
hath
but
a
little
more
wealth
or
honour
then
his
neighbours
,
trample
on
the
heads
of
our
greatest
Clergy
?
because
they
were
too
curious
and
superstitious
,
must
we
needs
be
carelesse
and
irreligious
?
It
stands
not
with
our
profession
,
much
lesse
with
our
religion
.
And
as
for
bringing
in
of
Poperie
by
this
meanes
,
it
is
so
little
to
be
feared
,
that
I
dare
say
,
the
neglect
of
these
forenamed
particulars
,
is
and
hath
been
the
cause
to
hold
up
the
head
of
Poperie
so
much
in
these
Kingdomes
:
it
being
a
principle
,
not
onely
in
Religion
,
but
Nature
,
that
where
there
is
a
neglect
of
Gods
house
,
a
contempt
of
his
Ministers
,
either
in
withholding
that
honour
and
maintenance
,
or
withdrawing
that
respect
and
countenance
which
is
due
unto
them
,
the
profession
of
religion
in
such
persons
c●●
never
be
sound
or
sincere
.
The
second
evill
aggravating
the
misery
of
the
Church
and
Churchmen
,
is
the
confideration
of
the
persons
who
have
been
&
are
so
injurious
unto
them
,
who
are
not
onely
Lay-men
,
FILII
ALIENI
,
Ammon
and
Amaleck
,
the
Philistins
,
and
those
of
Tyre
,
who
take
the
houses
of
God
into
possession
,
whose
sole
and
greatest
part
of
patrimonie
consists
of
the
revenues
of
the
Church
:
(
for
it
is
no
wonder
that
those
maligne
us
,
seeing
that
as
a
th●ese
or
murderer
hates
none
so
much
as
the
persons
and
friends
of
them
whom
they
have
robbed
or
murdered
;
so
it
is
impossible
that
these
men
should
looke
upon
the
thinne
cheekes
,
bare
cloathing
,
&
base
respect
of
Gods
Ministers
,
and
compare
them
with
their
owne
well
furnisht
tables
,
rich
and
gorgeous
attire
,
great
estimation
and
account
,
and
all
this
arising
out
of
the
Ministers
maintenance
,
but
that
,
their
owne
consciences
accusing
them
with
theft
and
murthe●
,
the
persons
of
Church-men
of
all
other
should
be
most
hatefull
unto
them
:
)
these
,
I
say
,
are
not
onely
of
our
backe-friends
,
but
Perditio
●ua
ex
teô
Israel
,
there
are
d●
nobis
,
such
who
have
made
an
entrance
into
sacred
orders
,
and
so
are
,
or
at
least
ought
to
be
of
us
,
to
maintaine
the
honour
,
credit
;
rites
and
priviledges
of
God
in
his
Church
against
the
enemies
and
adversaries
thereof
;
yet
feare
not
both
by
pen
and
preaching
publickely
and
privately
to
seeke
the
ruine
,
destruction
,
and
overthrow
of
the
same
.
I
know
generally
,
and
for
the
most
part
these
are
onely
your
fratres
sportulantes
,
your
Fryer
mendicants
,
stipendary
Preache●s
,
together
with
your
rambling
crue
of
wandring
Levites
;
who
though
they
seeme
to
hate
nothing
more
then
a
Bishop
,
and
double
benefice
,
yet
would
they
willingly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
be
busie
Superintendents
over
all
the
Parishes
in
a
Countrey
.
Whose
maintenance
ariseth
as
they
can
raise
faction
;
and
whose
faction
encreaseth
by
setting
the
Pastor
and
the
Parish
together
by
the
eares
;
and
no
better
way
&
meanes
for
these
purposes
,
then
to
equall
or
preferre
their
private
meetings
&
places
thereof
,
with
or
before
the
publicke
meetings
of
Gods
Church
;
denying
the
payment
of
tithes
to
be
due
jure
divino
,
leaving
their
maintenance
to
every
mans
particular
bountie
,
and
goring
the
sides
of
their
fellow
Ministers
by
false
and
scandalous
accusations
and
aspersions
;
by
which
meanes
they
have
so
scrued
themselves
into
the
affections
of
the
Laiti●
(
who
had
rather
give
twelve-pence
of
bounti●
to
a
stranger
,
then
two
pe●ce
of
dutie
to
their
owne
Pastor
)
that
no
men
live
so
richly
,
none
more
contentedly
;
whilest
in
the
meane
time
,
the
Parsons
&
Vicars
live
no
where
in
more
disgrace
,
in
no
places
so
unquletly
and
discontentedly
,
as
where
such
kinde
of
teachers
live
,
and
are
frequent
.
But
if
these
men
did
rightly
understand
what
belonged
to
●
cure
of
soules
,
nay
if
they
preferred
not
their
owne
glory
before
Gods
,
and
the
filling
of
their
owne
purses
before
the
feeding
of
mens
soules
,
making
their
gaine
their
godlinesse
;
it
is
impossible
that
they
should
write
,
preach
,
and
doe
so
opposite
,
not
only
to
the
text
of
Gods
word
,
but
the
testimoni●
of
their
owne
consciences
,
which
cannot
but
convince
them
either
of
wilfull
ignorance
,
or
obstinate
er●or
,
in
running
such
irregular
and
irreligious
courses
.
Neither
are
these
onely
our
backe
friends
(
who
I
may
truely
say
are
amongst
us
,
but
not
of
us
)
but
there
are
(
the
greater
our
misery
)
ex
nostris
,
such
who
know
the
Law
,
that
they
who
doe
such
things
are
worthy
of
death
;
more
,
who
are
placed
in
high
place
in
the
Church
,
for
the
protecting
of
it
,
and
the
rites
thereof
,
and
to
punish
those
that
doe
contrarie
;
yet
these
men
,
either
do●
the
same
things
,
or
at
least
are
patrons
,
and
savourors
of
them
that
doe
them
.
So
that
the
Church
,
or
God
for
his
Church
may
justly
take
up
that
complaint
of
the
Prophet
,
It
is
not
mine
enemie
that
doth
me
this
wrong
,
but
my
familiar
friend
that
eates
at
my
table
,
yea
whose
table
I
have
filled
with
a
full
hand
;
he
hath
lift
up
his
he●le
,
tongue
,
hand
,
and
all
against
mee
.
But
when
I
speake
in
these
generall
tearmes
I
would
not
be
thought
to
be
like
Eliah
,
that
I
onely
were
left
a
friend
to
Gods
house
and
his
inheritance
;
nay
there
are
(
the
Lord
be
bles●ed
for
it
)
many
thousands
in
the
Church
of
England
who
have
not
bowed
their
knees
to
Baal
,
who
have
not
yet
put
to
their
hands
for
the
pulling
downe
of
Gods
Sanctuary
,
the
robbing
God
of
his
tithes
,
or
abusing
his
Ministers
.
And
here
I
may
not
forget
that
mirrour
of
pietie
in
this
kinde
,
I
meane
K.
Iames
our
late
Soveraigne
,
ever
of
blessed
memory
;
who
for
his
zeale
to
Gods
house
,
his
care
for
the
advancement
and
increase
of
true
religion
,
and
for
his
love
to
Gods
Ministers
,
may
well
be
called
another
Solomon
:
witnes
his
care
in
his
first
settling
,
to
settle
religion
as
the
foundation
of
his
other
buildings
,
and
to
establish
to
this
end
all
things
in
order
and
peace
in
the
Church
,
with
his
constant
course
for
the
maintenance
and
increase
of
the
same
:
witnesse
his
forwardnes
,
not
onely
to
provoke
others
by
command
,
but
by
example
,
by
his
owne
purse
and
bounty
to
repaire
Churches
in
divers
parts
of
this
Kingdome
,
to
restore
and
endow
,
yea
to
raise
Bishopprickes
and
other
maintenances
for
the
Clergi●
,
both
in
Scotland
and
other
parts
of
his
dominions
:
witnes●e
his
love
in
restoring
Bishops
and
others
to
their
auncient
priviledges
and
dignities
,
to
be
not
onely
à
sacrts
,
but
secretioribus
consil●is
,
of
his
sacred
,
but
most
secret
and
private
counsells
:
witnesse
his
readinesse
and
forwardnesse
of
all
hands
to
doe
the
Church
any
good
;
even
to
the
restoring
of
her
right
in
tithes
.
In
all
which
particulars
had
the
hearts
of
his
Subjects
beene
upright
with
God
and
him
,
as
were
Solomons
in
the
dedication
of
the
Temple
;
I
doubt
not
,
but
as
in
other
things
,
so
in
this
I
may
truely
call
him
another
Solomon
.
Neither
are
our
hopes
any
whit
lessened
in
his
Kingly
Sonne
Royall
King
Charles
our
most
gracioas
Soveraigne
,
who
is
the
lively
image
of
his
Royall
Father
for
interiour
vertues
and
endowments
of
soule
and
minde
,
especially
those
which
have
been
the
greatest
glory
of
Christian
Kings
,
and
wherein
his
Royall
Father
placed
his
highest
pitch
of
content
and
happinesse
,
to
be
the
Defender
of
the
Christian
faith
,
a
Nurse
of
Gods
Church
,
a
Patrone
and
Protector
of
his
worship
,
with
all
the
places
,
persons
,
and
rices
thereunto
appertaming
and
belonging
.
To
there
two
tall
Cedars
of
the
worlds
Libanus
may
we
adde
many
strong
and
goodly
Okes
of
our
English
Basan
,
as
many
a
I●ho●ada
,
Obediah
,
Centurion
,
Reverend
Bishops
,
Right
Honourable
Counsellors
,
with
other
Nobles
of
high
ranke
and
degree
,
truely
borne
Gentry
,
who
neither
leaning
to
su●●●st●●●on
o●
t●●
right
hand
,
nor
to
faction
on
the
left
h●nd
,
but
wa●king
up
rightly
with
their
God
●n
tru●h
●nd
sincerit●●
of
true
religion
,
labo●●
to
t●sti●ie
the
sa●e
by
their
b●uary
to
Gods
house
,
and
resp●ct
to
●is
M●n
st●r●
▪
and
I
wo●ld
these
were
not
●●●rmed
your
stat●
▪
P●●●●stan's
,
your
tempo●iz●ng
professors
,
nay
friends
and
●betters
of
P●p●ry
and
su●●●●t●●ion
:
yea
Ces●rea
〈◊〉
a
●ornel●u●
▪
●o●pa
a
Simon
,
●p●●s●s
a
Priscilla
,
&c.
●a●●
G●●●t●●n●
are
their
●●
many
p●r●s
of
this
kingdome
,
who
for
the
good
of
Gods
house
and
●is
Minist●●●
would
w●ll●●gly
pl●ck●●ut
their
owne
eyes
;
and
howsoever
the
world
accounts
of
them
,
yet
I
do●b●
n●t
ba●
at
the
generall
d●y
of
account●
these
shall
passe
freely
with
a
Scio
and
Place●
for
me●
t●●ely
w●●e
and
r●●igious
,
when
their
sco●ners
shall
be
stayed
with
a
Nes●i●
and
a
No●
placet
,
as
being
unworthy
of
any
degree
or
place
in
the
Kingdome
of
heaven
.
Thus
I
say
there
are
some
of
all
ranks
,
orders
,
and
degrees
,
who
like
Ioseph
and
Iacob
bring
Gods
blessing
,
and
with
Moses
in
the
gap
withhold
Gods
hand
from
his
fierce
judgement
:
who
(
maugre
all
the
spight
and
malice
of
Satan
and
his
abettors
,
the
enemies
of
God
and
his
inheritance
)
are
and
will
be
liberall
towards
the
maintenance
of
his
house
,
respectfull
of
his
Ministers
,
willingly
and
liberally
honouring
them
both
with
maintenance
and
countenance
.
But
alas
these
are
but
as
a
gathering
after
vintage
,
and
a
gleaning
after
harvest
,
if
you
come
to
Voxpopuli
,
the
generall
cry
of
the
generall
number
,
who
either
can
or
will
cry
no
other
song
then
that
of
the
Caldeans
at
the
sacking
of
Ierusalem
,
Downe
with
Churches
,
away
with
tithes
,
let
us
trample
both
them
and
their
Priests
downe
to
the
ground
.
All
which
duely
considered
,
as
it
gives
all
true
hearted
Christians
just
cause
to
lament
and
bewaile
the
wretched
and
miserable
estate
and
condition
of
men
in
these
times
;
so
gives
it
us
no
lesse
cause
to
feare
,
that
God
hath
some
extraordinary
plague
or
other
in
store
for
us
,
which
without
repentance
will
speedily
and
suddenly
fall
upon
us
;
yea
Gods
judgments
,
as
a
just
punishment
of
this
sinne
,
are
already
fal'n
upon
us
.
And
that
it
may
appeare
to
others
▪
that
this
feare
is
not
causelesse
,
this
assertion
truthlesse
,
let
us
take
into
our
consideration
these
three
texts
of
Scripture
:
the
first
is
that
of
Deut.
28.
15.
16.
17.
&c.
From
whence
I
make
this
inference
,
that
if
he
which
keepes
not
all
Gods
Commandements
shall
be
obnoxious
and
lyable
to
all
these
curses
(
many
of
them
fitly
squaring
with
the
evills
of
these
times
;
)
why
should
not
the
committing
of
that
sinne
which
at
once
breakes
seaven
of
the
ten
Commandements
?
For
what
man
can
truely
say
he
loves
,
feares
,
or
trusts
in
God
,
when
hee
regards
not
his
house
,
nor
his
Ministers
;
but
robbs
both
him
and
them
of
that
maintenance
which
he
hath
reserved
to
himselfe
for
that
purpose
?
or
how
can
God
bee
worshipped
with
holy
worship
▪
how
can
his
Sabbaths
be
duely
&
holily
kept
;
how
can
we
be
sayd
to
honour
our
parents
,
when
our
spirituall
Fathers
are
not
onely
contemned
,
but
robbed
of
those
things
which
God
hath
alloted
for
their
better
maintenance
?
and
lastly
,
if
to
covet
not
onely
Gods
,
but
the
Ministers
house
,
wife
,
maintenance
&c.
to
robbe
God
of
his
tithes
▪
and
that
to
the
grinding
of
his
Embassadours
faces
▪
be
not
a
breach
of
the
6
,
8
,
and
10
commandement
,
impossible
it
is
that
they
should
bee
broken
▪
I
say
,
all
these
considered
,
why
may
not
this
sinne
which
thus
at
once
violates
7
of
the
10
,
bee
the
very
cause
,
or
at
least
one
of
the
principall
causes
of
all
the
evills
that
are
lately
fallen
upon
us
?
But
because
generall
threats
take
small
place
in
remooving
particular
and
accustomed
sinnes
,
in
the
next
place
view
and
consider
HAG.
1.
and
MALACH.
3.
the
one
concerns
Gods
house
,
the
other
his
tithes
,
both
his
Ministers
respect
and
maintenance
;
where
if
wee
compare
the
sinnes
and
punishments
there
mentioned
for
those
sinnes
,
with
these
times
,
wee
shall
finde
them
in
many
points
fitly
to
answer
one
another
.
For
first
for
the
sinnes
,
was
there
ever
any
age
wherein
men
might
more
truely
be
sayd
to
dwell
in
seiled
houses
,
and
Gods
house
ly
wast
;
whena●
the
houses
of
every
ordinary
Esquire
,
for
glory
without
and
rich
and
costly
furniture
within
,
is
answerable
to
the
ancient
mansions
of
Nobles
,
yea
pallaces
of
Kings
,
whilest
Gods
house
was
never
lesse
glorious
without
,
never
more
poore
and
bare
within
?
Or
was
there
ever
any
age
wherein
men
might
more
justly
be
accused
for
robbing
God
of
his
tithes
and
offerings
,
then
this
of
ours
;
who
robbe
him
not
onely
of
superstuities
,
but
of
his
very
tithes
of
inheritance
;
allowing
in
many
places
hardly
a
tenth
,
nay
not
a
twentieth
part
even
of
that
which
he
hath
wholly
reserved
for
him
and
his
?
And
for
the
punishments
,
they
are
no
lesse
answerable
:
let
●e
give
you
a
bill
of
so●e
particulars
:
and
!
●●●in
,
not
to
ascend
higher
,
then
since
the
time
that
that
mysterie
of
iniquity
the
History
of
tith●s
was
first
revealed
to
the
world
,
since
which
time
the
sinne
of
sacriledge
hath
turned
Catholik-christian
,
a
warrantable
sinne
,
if
not
a
commendable
vertue
▪
but
yet
not
impunè
▪
for
was
there
ever
any
age
wherein
hath
been
no●ed
more
frequent
exportations
of
English
commodities
,
especially
of
the
fruites
and
encrease
of
the
earth
,
but
with
lesse
accrument
and
advantage
either
to
the
exporters
,
or
to
the
kingdome
?
and
hath
not
experience
taught
us
of
late
times
,
that
our
barnes
some
yeare●
,
have
scarce
ever
beene
fuller
of
straw
,
and
yet
at
the
very
selfe
same
time
our
garners
seldome
emp●ier
of
corne
?
have
not
our
fields
some
times
laughed
and
sung
as
it
were
with
a
promising
harvest
,
and
yet
our
sh●af●s
when
they
came
to
undergo●
the
threshers
flayle
,
have
wept
as
it
were
and
shrunke
away
,
not
fearing
so
much
the
blow
of
Tribulation
,
as
conscious
to
themselves
of
their
owne
inability
to
satisfie
the
husbandmans
labour
&
expectation
?
And
why
may
not
this
(
to
passe
all
others
)
be
a
very
pithy
and
satisfying
reason
,
viz
,
God
seeing
men
hug
and
fat
themselves
in
their
owne
conceits
with
hopes
and
expectations
of
great
increase
,
but
like
the
hog
under
the
tree
never
looking
up
to
the
Author
of
their
welfare
,
grudging
God
a
cut
of
his
owne
loafe
▪
and
basely
denying
,
as
their
man●er
is
,
the
repaiment
of
a
tenth
for
the
frc●
donation
of
an
hundred
fold
;
why
I
say
might
not
this
be
●
just
inducement
to
Almighty
God
to
blow
upon
their
harvest
,
and
so
sometimes
frustrate
their
greatest
expectations
?
And
againe
,
was
there
ever
any
age
,
wherein
the
most
pregnant
men
have
more
beate
their
braines
by
new
projects
and
devises
,
to
fill
both
the
publicke
treasury
and
their
owne
private
purses
,
but
with
lesse
successe
and
honour
to
their
enterprizes
?
so
that
it
may
truly
be
said
as
it
is
in
HAGG.
1.
6.
They
have
so●●n
much
and
brought
in
little
;
eaten
,
but
not
had
enough
▪
drunken
yet
not
b●●●●
satisfied
;
they
have
fit
as
it
were
upon
addle
egges
,
taken
up
their
Inne
at
the
Labour
in
vai●●
▪
their
wages
and
earning●
have
been
trussed
up
in
a
broken
bag
.
To
adde
to
these
,
hath
not
the
Turke
,
and
D●nkirk
,
and
other
enemies
(
as
our
haven-Townes
too
well
know
by
experience
)
much
destroyed
and
endamaged
us
abroad
?
and
at
home
have
not
our
informers
,
projectors
,
monopolists
,
that
hellish
brood
of
state-horsleatches
,
sucked
out
almost
the
very
hearts
of
the
subjects
purses
▪
if
not
of
the
King●
treasury
?
hath
not
the
Lord
thundred
diverse
〈…〉
from
heaven
,
shot
out
his
arrowes
of
wrath
and
indigna●●●●
,
the
arrow
I
meane
that
flyeth
by
night
,
and
devoureth
thousand●
at
noon●
day
,
and
no
doubt
for
our
reformation
and
a●endment
as
well
of
this
crying
sinne
of
sacriledge
,
as
of
any
o●her
grosse
enormities
whatsoever
?
Is
not
our
kingdome
at
this
present
involved
and
perplexed
with
many
perilous
and
hazardous
engagements
,
the
successe
whereof
in
likelyhood
depends
upon
the
reformation
as
well
of
this
as
of
any
our
other
intolerable
impieties
?
And
lastly
,
how
ever
dulc●
b●llum
inexp●rtis
,
warre
was
the
votes
and
desires
of
many
men
during
the
times
of
quietnes
and
peace
;
yet
upon
this
little
experience
we
have
had
of
late
,
we
quickly
perceive
how
great
a
devourer
warre
is
both
of
the
publicke
and
private
stock
;
and
consequently
a
punishment
upon
a
kingdome
,
though
never
so
justly
and
necessarily
●ndertaken
.
To
these
might
bee
added
many
more
;
but
I
had
rather
d●ale
●y
instances
in
this
kinde
by
weight
then
number
.
Neither
will
▪
it
serve
for
excuse
to
say
that
the
defacing
of
Gods
house
and
the
al●●nation
of
his
tithes
to
the
dis●onour
of
God
,
and
the
prejudice
of
his
Ministers
,
was
an
act
of
our
forefathers
done
many
yeares
since
,
and
it
is
not
like
that
God
after
so
long
a
time
will
punish
the
sinnes
of
the
fathers
upon
the
children
:
or
if
it
were
a
sinne
,
it
was
done
by
the
exemplary
practise
of
the
Church
,
who
suffered
them
to
be
so
al●enated
:
that
our
Ministers
are
not
so
many
as
were
amongst
the
Iewes
,
and
those
not
so
good
in
these
times
as
to
deserve
so
great
a
portion
for
their
maintenance
as
the
tenth
of
the
whole
land
and
kingdome
.
For
to
answer
each
in
a
word
;
For
the
first
,
I
say
it
will
not
excuse
the
edging
of
the
childrens
teeth
that
their
fathers
have
eaten
sowre
grapes
;
&
how
soever
God
doth
not
alwaies
punish
the
sins
of
the
fathers
in
and
upon
the
children
▪
〈◊〉
if
the
children
live
and
continue
in
their
fathers
sinne●
,
wickedly
to
possesse
that
which
their
fathers
wickedly
gott
,
in
the
punishment
of
the
child
the
fathers
sins
are
not
forgotten
,
though
it
be
to
a
fourth
generation
.
Neither
in
the
second
place
can
the
Churches
practise
in
times
past
be
any
warrant
or
excuse
for
the
practise
of
these
times
:
for
if
they
speake
of
the
first
alienation
in
the
times
of
the
Schoolmen
,
though
they
were
al●enated
from
the
true
use
of
parochiall
right
,
yet
not
altogether
from
the
use
of
the
Church
;
Mon●st●●ies
,
whether
of
Monkes
,
Friers
or
Nun●
,
whether
regulars
or
seculars
,
being
accounted
the
greatest
and
principall
amongst
Churchmen
in
those
times
.
Againe
,
how
weake
a
reasoning
is
this
,
to
reason
from
the
corrupted
times
of
the
Church
,
the
dayes
of
cove
tousnes
and
ignorance
,
wh●n
Popery
and
superstition
were
at
their
height
,
to
maintaine
the
selfe
same
practise
in
these
dayes
,
these
glorious
daies
of
the
glorious
light
of
the
Gospel
?
Wee
hate
to
follow
them
in
all
other
doctrine
and
practises
,
why
should
we
go●
beyond
them
in
this
?
If
they
speake
of
the
times
of
the
dissolution
in
the
Reigne
of
King
Henry
the
eighth
,
I
answer
more
then
what
I
have
sayd
in
this
particular
before
;
that
I
never
heard
any
understanding
man
either
Protestant
or
Papist
,
though
he
can
be
content
to
hold
tithes
by
vertue
of
the
practise
of
the
Church
in
those
times
,
but
he
accounted
of
the
taking
away
of
the
tithes
as
a
thing
in
its
owne
nature
wicked
,
a
practise
neither
warrantable
by
the
rules
either
of
religion
or
reason
.
And
howsoever
the
Ministers
of
these
times
are
not
so
many
as
were
the
Levites
for
proportion
with
the
rest
of
the
people
,
and
these
not
all
so
good
as
were
to
be
desired
,
yet
God
who
demaunds
the
tenth
,
and
from
whome
we
receive
the
whole
,
is
no
changeling
,
but
alwaies
one
and
the
same
both
to
us
and
them
:
or
if
there
be
any
odds
,
it
is
on
our
part
,
in
that
what
we
want
in
number
we
have
double
in
the
excellency
of
our
ministery
and
ministeriall
function
with
the
glad
tidings
we
bring
men
:
and
let
them
make
the
worst
of
us
they
can
,
they
ca●not
make
us
worse
then
were
the
Priests
and
Levites
in
the
dayes
of
Malachi
and
of
our
Saviour
Christ
,
yea
I
dare
say
there
are
now
in
these
kingdomes
more
and
more
able
men
for
the
worke
of
the
ministery
,
and
more
conscionable
for
the
performing
their
duties
,
then
ever
were
since
the
first
settling
of
the
Gospel
in
these
parts
.
And
lastly
,
for
the
length
of
time
since
the
first
alienation
of
them
,
whether
they
understand
it
of
the
time
of
Alexander
H●les
,
or
the
dayes
of
King
Henry
the
eiphth
,
I
answer
,
Nullum
●e●
pus
occurrit
Reg●
,
time
will
not
prescribe
the
title
of
an
earthly
King
,
and
shall
it
stand
good
against
the
right
and
inheritance
of
the
King
of
heaven
?
Secondly
,
God
hath
not
altogether
deferred
to
punish
us
in
all
these
times
,
but
hath
sent
amongst
us
many
,
and
those
extraordinary
punishments
,
though
wee
have
sleightly
regarded
them
,
or
at
least
not
accounted
them
as
punishments
for
these
sinnes
principally
amongst
others
.
But
say
God
had
not
hitherto
,
yet
now
he
hath
:
and
it
is
not
usuall
wi●h
God
to
punish
sinne
alwaies
at
the
first
,
but
onely
in
his
dearest
children
:
as
for
obstinate
sinners
,
he
lets
them
go
on
in
their
sins
till
they
come
to
their
full
height
,
that
so
he
may
punish
them
with
more
severity
.
And
if
this
sinne
of
sacriledge
were
at
the
height
in
any
age
,
Church
,
or
Kingdome
,
we
may
truely
say
these
are
the
times
,
in
that
,
notwithstanding
the
glorious
light
of
the
Gospel
hath
shined
so
many
yeares
together
amongst
us
,
notwithstanding
the
glorious
example
of
a
religious
King
,
the
great
number
of
able
Ministers
,
and
the
daily
endeavour
of
these
Ministers
(
yea
of
Lay-men
themselves
,
the
more
their
And
first
,
right
honourable
Iudges
the
pillars
both
of
Church
and
common
wealth
,
let
mee
intreat
you
in
the
name
of
God
and
his
Church
,
that
as
your
lawes
and
judgments
flow
from
the
seas
of
Gods
lawes
and
statutes
,
so
they
may
returne
thither
againe
in
streames
,
to
the
maintenance
of
the
same
with
all
the
parts
and
persons
belonging
thereunto
;
that
you
would
bee
pleased
in
your
circuit
to
take
a
viewe
of
the
ruines
and
decayes
of
Gods
house
,
the
place
where
his
honour
dwelleth
;
and
amongst
other
particulars
of
your
charge
,
helpe
forward
mens
backward
devotion
,
by
teaching
them
the
dues
,
and
bewailing
the
ruines
of
the
same
.
And
seeing
that
the
sinne
of
sacriledge
is
growne
to
that
height
,
that
men
feare
not
by
perjury
to
hazard
their
owne
soules
for
the
committing
of
it
,
that
you
would
be
pleased
to
suppresse
the
great
number
of
prohibitions
graunted
in
that
case
,
the
cause
of
this
evill
to
the
damning
of
many
a
soule
;
and
that
you
would
consider
in
the
case
of
prohibitions
and
suits
of
this
kinde
,
the
nature
,
quality
,
condition
,
both
of
witnesses
and
jurors
,
enforming
them
not
onely
of
the
truth
of
the
evidence
,
but
of
the
nature
of
the
finne
both
of
sacriledge
and
perj●ry
with
the
judgements
of
God
necessarily
following
upon
the
same
.
And
seeing
wee
that
are
God
;
Ministers
doe
not
withdraw
our selves
from
the
secular
yoke
and
power
,
but
acknowledge
our selves
to
be
bound
in
all
obedience
to
our
civill
Magistrates
,
both
King
as
supreame
,
and
his
Ministers
under
him
;
that
you
would
be
pleased
to
enforme
all
men
of
the
quality
and
condition
of
our
persons
and
places
,
to
teach
them
the
bounds
and
limits
of
their
power
,
that
so
we
may
not
be
made
a
dayly
pray
to
the
insulting
humour
of
every
man
in
inferiour
place
and
office
.
And
as
I
have
beene
bold
to
make
this
request
to
your
Lordships
,
so
give
mee
leave
to
second
the
same
to
all
,
that
every
one
in
his
severall
ranke
and
degree
endeavour
the
reformation
of
these
sinnes
and
abuses
both
in
themselves
and
in
others
.
And
to
this
end
,
let
us
not
looke
so
often
on
our
stately
built
houses
,
so
well
beautified
without
,
and
so
well
furnished
within
,
and
seeing
Gods
house
having
neither
glory
without
,
nor
beauty
within
(
the
Gospell
excep●ed
;
)
but
lying
ruinated
and
in
the
dust
;
let
us
call
to
minde
what
a
sinne
it
is
for
us
to
dwell
in
our
seiled
houses
,
and
Gods
house
lye
wast
;
and
so
to
our
severall
qualities
and
abilities
cast
some
few
mi●es
into
the
treasurie
of
the
Sanctuary
for
their
repaire
and
maintenance
.
So
often
as
you
looke
upon
your
rich
tapestry
carpets
,
pure
and
fine
linnen
,
rich
and
well
furnished
cubboards
of
plate
of
all
sorts
and
●ashions
,
thinke
it
a
shame
for
you
to
bee
thus
richly
and
abundantly
stored
,
and
Gods
house
and
●abl●
in
the
meane
time
so
basely
&
contemptibly
provided
;
and
spar●
something
out
of
your
superfluiti
to
Gods
honour
for
the
beautifying
of
the
same
.
So
often
as
you
walke
into
your
well
growen
fields
abounding
with
all
sorts
of
graine
and
other
things
necessary
for
your
corporall
sustenance
,
your
garners
full
abounding
with
all
manner
of
store
,
your
sheepe
and
oxen
bringing
sor●h
thousands
and
ten
thousands
in
your
pastures
,
your
sonnes
growing
up
like
young
plants
,
your
daughters
like
polished
corner-stones
,
your selves
and
servants
and
cattell
healthfull
and
strong
to
labour
for
the
daily
increase
of
your
states
;
call
to
minde
from
whom
(
namely
God
alone
)
you
receive
all
these
blessings
and
abundance
;
and
thinke
it
a
shame
to
detaine
from
him
and
his
that
small
portion
of
tenth
that
hee
hath
reserved
for
himselfe
and
his
Ministers
for
the
better
feeding
and
nourishing
of
your
soules
.
And
that
the
Merchant
and
Tradesman
may
not
thinke
himselfe
exempted
from
this
duty
,
because
his
gaines
are
not
so
easily
knowne
and
descryed
;
so
often
as
he
viewes
his
ship●
come
safe
from
sea
,
full
richly
stowed
with
all
manner
of
choice
&
time-serving
commodities
,
filling
his
warehouse
and
returning
to
his
coffers
an
hundred
fold
for
his
outsent
adventures
;
so
often
as
he
beholds
his
shoppe
thro●ging
with
chapmen
for
the
venting
of
those
his
farre
fe●cht
or
home
made
commodities
,
so
greatly
enriching
▪
his
estate
that
he
is
able
yearely
to
adde
house
unto
house
,
land
unto
land
,
lordship
unto
lordship
,
till
he
know
no
end
of
his
wealth
;
rising
,
as
in
estate
so
in
honour
,
from
the
lowest
to
the
highest
ranke
and
degree
for
the
place
wherein
he
lives
:
let
him
seriously
call
to
minde
from
whome
he
receives
all
these
blessings
,
and
thinke
it
a
shame
,
yea
a
sinne
to
receive
all
this
from
the
hands
of
God
dayly
,
and
in
the
meane
time
to
returne
him
thankes
with
a
two
penny
dole
at
Easter
,
or
if
he
stretch
himselfe
to
a
ten
shillings
gift
(
for
due
he
will
acknowledge
none
)
to
hold
it
a
worke
of
supererogation
,
for
which
God
and
his
Minister
are
bound
unto
him
all
the
yeare
after
in
all
things
to
be
at
his
command
,
whilest
in
the
meane
time
his
poorest
tenant
in
the
country
,
who
sits
upon
rackt
rents
,
and
hath
no
more
besides
his
handy
labour
but
a
Cowe
,
Goose
,
and
Sowe
for
the
maintenance
of
himselfe
and
family
,
shall
returne
God
by
way
of
thankefulnes
double
his
proportion
,
and
blesse
God
that
he
hath
it
to
render
him
by
the
hands
of
his
Ministers
.
And
howsoever
we
your
poore
Ministers
are
but
men
subject
to
the
same
infirmities
with
your selves
(
yea
,
as
Saint
Chrysostome
affirmeth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Regale
Sacerdotium
,
we
are
Gods
Embassadours
,
beseeching
you
in
Christ
his
stead
,
representing
his
person
;
and
so
afford
unto●u●
that
due
honour
that
our
places
and
callings
require
;
though
not
for
our
owne
,
yet
for
his
sake
that
sent
us
:
and
in
a
word
to
conclude
all
with
that
saying
of
holy
Nazianzene
;
O
yee
sheepe
,
take
not
upon
you
to
prescribe
rules
and
lawes
of
maintenance
to
your
sheapheardes
;
neither
incroach
upon
their
priviledges
and
possessions
;
let
it
suffice
you
that
you
are
rightly
fedde
;
take
not
upon
you
to
●udge
your
judges
,
nor
give
lawes
,
to
your
lawgivers
;
remembring
alwaies
that
not
you
nor
wee
our selves
,
but
God
hath
made
u●
th●
Pastors
of
your
soules
:
or
to
use
the
Lords
owne
Goe
up
to
the
mountaine
and
bring
wood
,
and
build
the
house
,
and
I
will
take
pleasure
in
it
,
and
I
will
be
glorifyed●
and
MALACH.
3.
10.
11.
12.
Bring
yee
all
the
tithes
into
the
storehouse
,
that
there
may
be
mea●e
in
my
house
,
and
proove
me
now
herewith
,
if
I
will
not
open
you
●●e
windowes
of
heaven
,
and
powre
you
out
a
blessing
that
there
shall
not
be
roome
enough
to
receive
it
;
And
I
will
rebuke
the
devourer
for
your
sakes
,
and
he
shall
not
destroy
the
fruite
of
your
ground
;
neither
shall
your
vine
cast
her
fruite
before
her
time
in
the
fields
of
the
Lord
of
hosts
:
And
all
nations
shall
call
you
blessed
;
for
you
shall
bee
a
delightsome
land
,
saith
the
Lord
of
hostes
.
Of
which
blessings
that
we
may
bee
partakers
,
he
graunt
us
to
doe
what
he
commands
,
even
the
God
of
Abraham
,
Isaac
,
and
Iacob
,
to
whome
be
glory
and
honour
from
generation
to
generation
.
FINIS
.