THE
REVENVE
OF
THE
GOSPEL
.
CHAP.
I.
The
labourer
is
worthie
of
his
hire
.
THat
man
of
God
,
and
choise
Apostle
the
blessed
Paul
,
who
beeing
extraordinarily
enabled
with
knowledge
,
zeale
,
and
vtterance
,
could
preach
soundly
and
effectually
without
studie
,
had
more
experience
of
labour
and
miserie
in
the
world
,
then
either
desire
or
neede
of
worldly
hire
:
and
yet
he
enacteth
it
as
the
law
of
God
in
more
then
Mede
and
Persian
irrevocabilitie
,
that
the
Labourer
is
worthie
of
his
hire
.
This
is
a
breife
It
is
good
reason
that
Ministers
haue
maintenance
:
for
,
the
labourer
is
worthie
of
his
hire
.
But
as
it
falleth
out
with
many
wholesome
humane
lawes
,
so
fareth
it
with
this
diuine
constitution
,
viz.
Euill
manners
make
them
,
and
euill
mindes
doe
marre
them
with
peruerse
interpretations
.
The
hire
is
graunted
to
be
due
,
but
while
questions
are
mooued
about
the
quantitie
and
qualitie
thereof
,
it
is
made
an
indiuiduum
vagum
without
determination
:
and
then
,
hoc
aliquid
nihil
est
.
Some
where
this
hire
is
iust
nothing
,
and
in
many wheres
as
good
as
nothing
,
and
in
most
places
(
where
Ministers
are
maintained
at
the
courtesie
of
their
people
)
it
is
a
scant
share
,
fit
to
protract
a
sordid
life
,
dishonourable
to
the
ministerie
,
which
is
indeede
a
kinde
of
something
:
but
for
the
smalnesse
and
vncertaintie
thereof
,
it
is
a
neere
thing
to
a
meere
nothing
.
But
while
the
Apostle
doth
mention
this
labourers
worthines
,
he
doth
intimate
that
he
ought
to
be
had
in
a
more
honourable
regard
:
and
in
the
possessiue
pronowne
,
calling
it
his
hire
,
he
doth
insinuate
a
due
proprietie
,
and
therefore
that
it
dependeth
not
vpon
the
pleasure
of
men
,
but
that
all
men
haue
their
consciences
burthened
to
the
performance
thereof
,
not
withholding
the
good
from
the
owner
thereof
:
for
it
is
not
thy
goods
,
but
it
is
his
hire
whereof
he
is
worthie
.
CHAP.
II.
The
due
hire
of
the
Ministerie
is
neither
mens
curtesie
,
nor
that
new
deuised
competencie
.
WHile
sometimes
the
lazinesse
and
luxurie
of
that
degenerate
cleargie
,
and
sometimes
the
bastards
of
their
Pope
himselfe
,
vnder
the
name
of
his
nephewes
,
and
cosins
,
deuoured
the
tithes
of
mens
increase
,
whose
vntaught
soules
were
deuoured
by
ignorance
,
superstition
,
and
impietie
;
some
godly
men
perceiuing
this
,
and
not
advisedly
distinguishing
betweene
the
thing
,
and
the
abuse
thereof
,
haue
growne
to
that
extremitie
of
indignation
,
as
to
disclaime
all
right
which
any
minister
might
haue
in
the
goods
of
any
man
,
further
then
men
should
be
pleased
to
extend
vnto
them
of
their
meere
beneuolence
.
Thus
thought
the
Waldenses
,
Wicklife
,
Husse
,
and
Others
inordinately
affecting
the
praise
of
contentment
,
and
neglect
of
the
world
,
haue
soothed
vp
the
mindes
of
such
men
as
are
either
ambitious
,
couetous
,
or
voluptuous
,
and
submitted
themselues
to
mens
curtesie
.
And
men
againe
perceiuing
what
praise
they
may
purchase
,
and
what
reproofes
they
may
preuent
,
by
feeding
their
ministers
in
this
seruile
sort
,
haue
and
doe
applaud
those
for
the
onely
true
apostolicall
pastors
and
teachers
,
who
(
say
they
)
seeke
mens
soules
,
and
not
their
riches
.
This
was
at
the
first
the
subtiltie
of
the
Friers
,
to
vndermine
the
incumbents
and
beneficed
curates
,
and
it
is
now
the
practise
both
of
them
and
of
others
.
Against
this
dangerous
conceit
,
among
the
many
volumes
of
replyes
and
answers
which
might
be
framed
,
I
v●●●
vse
onely
one
of
each
kind
.
And
first
for
reply
,
I
vrge
that
1.
Tim.
5.
17.
The
Elders
that
rule
well
are
worthie
of
d●uble
honour
.
Ho●our
,
there
is
maintenance
,
as
all
expositors
,
&
the
scope
of
the
text
doth
shew
.
The
Elder
is
the
Minister
without
question
,
howsoeuer
some
of
late
haue
thought
,
not
onely
the
Minister
.
So
the
sence
is
,
Mininisters
of
the
gospell
are
worthie
to
receiue
honourable
maintenance
.
If
they
be
worthie
to
receiue
,
then
it
is
not
in
the
pleasure
of
man
to
pay
as
he
list
.
If
the
maintenance
must
be
honourable
,
then
must
it
not
be
of
beneuolence
:
for
that
is
commonly
both
scant
and
vncertaine
;
which
is
a
thing
miserable
,
not
honourable
.
Then
secondly
for
answer
,
I
say
that
where
almightie
God
hath
as
well
allowed
me
mine
honour
,
as
allotted
me
my
labour
,
I
may
demand
the
one
,
while
I
performe
the
other
,
without
imputation
of
discontentment
.
Who
taketh
the
fleece
,
not
feeding
the
flocke
,
is
indeede
a
base
hireling
;
but
the
true
shepheard
doth
eate
the
milke
,
and
sheare
the
wool
,
where
he
taketh
care
and
bestoweth
pasture
,
1.
Cor.
9.
7.
Some
shewe
of
reason
doth
this
conceit
pretend
,
because
it
seemeth
to
haue
beene
the
Apostolicall
practise
:
but
I
haue
ouerthrowne
it
by
apostolicall
doctrine
.
For
the
Apostles
practise
it
was
what
it
might
be
vnder
persecution
,
when
either
the
pouertie
of
the
Church
,
spending
all
in
common
,
could
lay
out
no
tythes
,
(
which
Zanchie
yet
thinketh
were
then
gathered
by
the
Deacons
)
And
whatsoeuer
good
worke
men
either
pretend
or
imagine
to
effect
,
by
neglecting
the
reuenewes
which
God
giueth
to
his
Ministers
,
as
if
this
were
the
way
to
winne
soules
;
let
them
take
heed
and
assure
themselues
they
doe
much
harme
,
for
they
betraie
the
estate
that
God
hath
passed
ouer
vnto
his
Ministers
,
they
giue
men
aduantage
to
withdraw
the
due
from
the
Church
,
and
they
preiudice
the
Ministerie
of
all
other
men
,
who
follow
not
their
exorbitant
example
.
It
is
lawfull
for
ministers
,
it
is
necessarie
for
all
Christians
both
to
be
and
to
seeme
regardlesse
of
worldly
things
:
yet
must
we
not
be
either
so
superstitious
,
as
to
fling
away
,
and
abhorre
,
or
so
carelesse
as
to
despise
,
or
specially
so
bad
as
to
betraie
that
faire
portion
wherewith
God
hath
endowed
our
callings
.
Honour
the
Lord
with
thy
riches
in
carefull
and
godly
vse
of
them
,
and
not
in
a
contemptuous
refusall
of
thy
iust
inheritance
.
I
make
no
question
but
that
this
neglect
of
the
Churches
patrimonie
,
hath
beene
caused
in
many
good
men
,
from
a
good
intent
,
but
certenly
it
tendeth
to
an
euill
ende
,
which
will
be
in
time
(
if
the
goodnesse
of
God
preuent
it
not
)
a
great
decaie
to
true
religion
.
Will
not
pouertie
and
depending
vpon
mens
curtesie
,
weaken
the
zeale
of
some
,
and
diminish
the
authoritie
and
strength
of
others
,
and
make
all
to
be
vnder
contempt
,
as
we
see
too
much
alreadie
?
Will
not
contempt
discourage
men
from
comming
into
the
ministery
,
and
quaile
those
who
are
in
alreadie
,
as
we
shew
more
fullie
in
the
answer
to
the
fift
obiection
,
cap.
13
?
God
of
holy
tythes
,
Leu.
27.
maintaine
our
possession
in
what
we
hold
,
and
in
his
good
time
restore
vs
into
that
againe
which
is
detained
,
if
it
be
his
pleasure
.
Others
thinking
themselues
better
aduised
,
(
though
in
truth
they
haue
lesse
shew
of
probabilitie
when
their
opinion
is
examined
)
haue
held
it
for
diuinitie
,
that
it
is
Yet
worthy
men
of
clearer
vnderstanding
,
and
pu●er
sinceritie
,
haue
since
receiued
this
be
witching
illusion
in
stead
of
soundnesse
,
not
that
they
wanted
either
will
,
or
abilitie
to
seeke
and
find
so
cleare
a
truth
,
but
because
they
were
so
continually
and
wholly
taken
vp
with
the
chiefer
points
of
religion
,
defending
the
true
meaning
of
the
substantiall
Articles
,
against
the
peeuish
vnderminings
,
and
violent
intrusions
of
popish
heresies
:
therefore
they
haue
the
lesse
intended
those
outward
things
and
smaller
matters
;
so
that
supposing
tythes
to
haue
expired
with
the
priesthood
of
Leui
,
they
haue
beene
content
to
acknowledge
the
maintenance
of
the
ministerie
to
be
at
the
appointment
of
the
gouernours
,
and
so
pleaded
for
no
other
then
this
supposed
competencie
in
generall
tearmes
.
Exceeding
great
was
the
seruice
which
they
did
vnto
true
religion
,
defending
and
redeeming
the
truth
from
such
thicke
fogges
of
palpable
darkenesse
:
the
Lords
name
be
blessed
,
and
the
Lords
grace
make
vs
thankefull
for
their
most
blessed
and
euer-renowned
labours
:
yet
neither
did
they
,
nor
could
any
man
or
men
,
beeing
neither
Prophets
nor
Apostles
in
speciall
sence
,
perfect
all
in
so
short
a
space
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Potent
Achilles
brought
not
all
his
sayings
to
perfect
passe
:
But
finish'd
some
,
and
half'd
the
rest
as
valiant
as
he
was
.
But
now
,
the
maine
points
of
Christianitie
beeing
by
those
blessed
late
Saints
so
cleared
,
as
that
hee
who
runneth
may
read
,
others
of
the
labourers
in
the
same
vineyard
succeeding
the
former
,
no
whit
defacing
any
plant
which
their
fathers
had
bewtified
,
they
haue
by
the
direction
of
the
same
spirit
,
proceeded
in
the
worke
where
their
elders
left
it
,
and
so
endeauouring
to
hedge
and
sence
the
outside
of
that
exact
and
rich
husbandrie
of
the
others
plantation
,
they
haue
made
it
plaine
,
that
neither
priuate
beneuolences
,
nor
the
late
deuised
competencie
,
but
tythes
and
offerings
,
according
to
Gods
most
holy
ordinance
,
is
the
tribute
of
the
religious
,
to
be
faithfully
performed
by
euery
Christian
to
Almightie
God
for
the
honourable
maintenance
of
the
Euangelicall
Ministerie
.
To
relieue
Ministers
with
priuate
beneuolences
may
haue
some
colour
from
the
practise
of
the
most
Primitiue
times
,
and
yet
be
now
vnexpedient
:
but
as
for
this
conceit
of
supposed
competencie
,
it
hath
neither
warrant
in
[
*
](A10796-e12530-b)
*
See
the
answe●
to
●he
8.
●●b
.
Cap.
●3
.
president
in
all
the
practise
of
the
Primitiue
Church
,
either
before
or
vnder
the
best
Emperours
.
CHAP.
III.
The
tenth
part
of
the
increase
of
euery
mans
goods
is
Gods
part
by
especiall
right
.
THat
the
Ministers
of
the
Gospel
be
honourably
maintained
,
it
is
Gods
ordinance
,
as
the
Apostle
calleth
it
,
1.
Cor.
9.
14.
That
neither
priuate
beneuolence
,
nor
yet
any
assigned
competencie
is
his
ordinance
,
I
haue
alreadie
shewed
.
What
it
is
,
I
am
now
to
define
,
and
prooue
,
by
the
helpe
of
Almightie
God
.
The
maintenance
which
the
Ministers
of
the
Gospel
are
to
receiue
and
require
is
the
tenth
part
of
the
increase
of
the
goods
of
their
brethren
,
who
doe
liue
vnder
their
Ministerie
.
For
the
auouching
of
this
truth
,
we
must
consider
two
things
,
I
us
,
&
Factum
:
that
is
,
right
,
and
practise
.
The
right
is
twofold
,
1.
originall
,
which
is
Gods
.
2.
deputed
,
which
is
mans
.
The
first
and
originall
right
vnto
tythes
,
is
the
Lord
All
tythes
of
the
land
,
of
the
seede
of
the
ground
,
of
the
fruit
of
the
trees
is
the
Lords
,
holy
to
the
Lord
.
And
euery
tythe
of
bullocke
,
and
of
sheepe
,
and
of
all
that
goeth
vnder
the
rod
,
the
tenth
shall
be
holy
vnto
the
Lord
.
Hereupon
it
is
that
when
the
Israelites
be
slacke
in
payments
of
their
tythes
,
God
doth
say
,
not
that
the
Leuites
,
but
that
he
himselfe
is
robbed
,
Mal.
3.
8
,
9.
and
the
barne
or
store
house
of
the
Leuites
,
God
calleth
it
,
bethi
,
my
house
.
It
is
in
vaine
to
say
,
that
tythes
are
the
Lords
onely
in
a
generall
sence
,
as
all
other
things
are
the
Lords
;
as
the
cattell
vpon
a
thousand
hils
:
for
it
is
manifest
that
this
is
spoken
I
am
their
inheritance
,
Ezech.
44.
28.
I
am
thy
part
,
and
thine
inheritance
,
Num.
18.
20.
doth
he
not
plainely
meane
,
that
they
hauing
none
inheritance
among
their
brethren
,
shall
haue
that
which
is
the
Lords
part
?
If
they
shal
haue
that
which
is
the
Lords
part
in
a
generall
sence
,
they
shall
haue
all
:
for
in
that
sence
all
is
the
Lords
.
But
they
must
haue
onely
a
tenth
part
(
besides
their
offerings
)
which
they
haue
vnder
the
name
of
the
Lords
part
,
the
Lords
possession
,
the
Lords
inheritance
;
therefore
the
tenth
is
the
Lords
part
in
another
sence
and
meaning
then
as
all
the
rest
is
his
.
Hee
hath
a
common
right
in
the
rest
in
regard
of
his
creation
and
prouidence
,
so
as
all
are
held
of
him
,
and
at
his
good
pleasure
:
but
he
hath
a
speciall
right
to
tythes
,
as
his
owne
demeanes
,
or
reserued
estate
.
Hereupon
it
is
that
M.
Calvin
writing
vpon
these
proprium
Dei
ius
&
regal●
vectigal
:
that
is
,
Gods
proper
right
,
and
royall
tribute
.
And
in
the
same
place
of
his
Pen●et
.
vpon
the
words
of
Deut.
14.
22.
saith
,
Deo
vendicat
omnium
frugum
decimas
,
quibus
autem
soluendae
sint
non
statim
exprimit
:
that
is
,
Moses
doth
challenge
for
God
the
tenthes
of
all
fruits
,
but
he
doth
not
presently
expresse
to
whom
they
shall
be
paid
.
For
whereas
Moses
doth
proclaime
Gods
challenge
in
Sinai
(
where
all
the
booke
of
Leuiticus
was
deliuered
,
Leuit.
27.
34.
)
the
assigning
of
tythes
vnto
the
Leuites
is
not
mentioned
vntill
the
18.
chapter
of
Num.
which
was
long
time
after
:
for
between
the
departure
of
the
Israelites
from
Sinai
,
and
the
things
written
,
Num.
18.
there
were
many
accidents
,
as
the
lusting
for
flesh
,
and
the
punishment
thereof
,
the
murmuring
of
A●ron
and
Miriam
,
the
espying
of
the
Land
of
Canaan
,
the
rebellion
of
Corah
,
Dathan
,
and
Abiram
,
the
confirming
of
Aarons
priesthood
by
the
budding
of
his
rodde
,
and
diuers
other
notable
occurrences
:
Yea
,
where
they
departed
from
Sinai
in
the
second
moneth
of
the
second
yeare
,
Num.
10.
11.
they
receiue
not
the
precepts
mentioned
,
cap.
18.
vntill
the
30.
yeare
.
So
that
they
shall
be
the
Lords
when
hee
appointeth
them
for
the
Leuites
,
but
,
they
are
his
alreadie
what
soeuer
hee
shall
thinke
good
to
doe
with
them
.
And
to
that
effect
are
the
words
of
Mr.
Calvin
pregnant
;
Cum
decimas
What
share
soeuer
of
any
estate
any
man
enioyeth
,
he
hath
the
same
as
a
Farmer
or
Coppyholder
from
the
Lord
God
,
and
therefore
he
oweth
vnto
God
not
onely
his
seruice
of
obedience
vnto
the
commandements
,
but
also
some
rent
or
acknowledgment
whereby
he
may
testifie
that
hee
holdeth
his
estate
of
the
Lord
God
:
And
therefore
saith
Salomon
,
honour
the
Lord
with
thy
riches
.
Goulartius
Caine
and
Abel
did
at
the
first
offer
vnto
God
of
the
goods
which
God
had
giuen
vnto
them
.
What
shall
we
thinke
of
that
their
fact
?
was
it
a
worke
of
supererogation
,
or
of
dutie
?
Of
supererogation
it
was
not
:
for
if
they
had
not
beene
bound
both
to
offer
,
and
in
some
sort
also
to
the
measure
and
manner
of
their
offering
,
how
could
Cain
haue
been
misliked
for
the
leannesse
or
scantnesse
of
his
sacrifice
,
when
he
was
not
bound
to
the
performance
of
any
?
It
was
therefore
a
dutie
whereunto
they
were
bound
,
for
the
acknowledgement
of
their
Lord
,
by
the
true
payment
of
their
rent
and
tribute
,
and
therefore
all
others
are
in
them
admonished
of
this
:
vz.
that
there
is
a
reserued
rent
,
and
an
imposed
tribute
vnto
Almightie
God
vpon
euery
part
of
their
worldly
estate
,
as
God
by
his
blessing
shall
cause
the
same
to
be
increased
.
And
although
it
be
not
precisely
set
downe
,
that
the
portion
which
Abel
did
,
and
Caine
either
did
or
should
haue
willingly
offered
was
the
tenth
,
yet
it
is
likely
that
it
was
the
tenth
rather
then
any
other
,
if
we
compare
their
practise
with
other
Scriptures
,
which
concerne
payments
from
man
to
God
,
as
(
God
willing
)
shall
appeare
.
Manifest
it
is
,
that
God
hath
a
peculiar
right
to
some
speciall
part
of
euery
mans
increase
.
And
if
then
the
question
be
,
how
great
,
or
how
little
that
part
is
?
certenly
we
must
answer
,
the
tenth
:
for
this
is
the
only
part
which
euer
God
challenged
,
as
peculiar
and
certen
.
And
as
thus
in
the
old
Testament
,
so
also
in
the
New
we
find
tythes
challenged
to
be
the
Lords
,
though
not
by
the
very
name
of
tythes
,
yet
vnder
the
generall
name
of
the
Lords
due
:
as
,
Matth.
22.
21.
Giue
.
vnto
God
that
which
is
Gods
.
The
question
is
there
,
concerning
worldly
things
,
whereof
their
tribute
vnto
the
Emperour
consisted
.
The
answer
is
,
that
both
vnto
Caesar
they
must
performe
his
due
impost
,
which
is
his
tribute
,
and
also
vnto
God
they
must
pay
their
due
acknowledgment
[
*
](A10796-e13190-b)
*
〈…〉
.
22.
21.
〈…〉
.
21.
out
of
these
earthly
things
:
and
that
is
by
tythes
and
offerings
,
but
specially
tythes
,
because
they
are
determinatiuely
set
downe
in
their
particular
summe
.
But
peraduenture
some
bodie
will
say
,
that
though
this
place
cited
out
of
Saint
Matt.
be
of
the
new
Testament
,
yet
it
concerneth
the
state
of
the
Israelites
vnder
the
Leuiticall
priesthood
:
and
therefore
that
I
haue
all
this
while
onely
prooued
that
tythes
were
Gods
speciall
due
in
the
old
Testament
,
but
not
that
they
are
so
now
in
the
new
Testament
.
I
answer
,
that
if
God
had
a
speciall
interest
in
some
part
of
our
goods
in
the
olde
testament
,
he
hath
the
same
interest
still
:
for
we
doe
not
any
where
finde
that
God
hath
resigned
this
right
.
And
whereas
further
the
Lord
hauing
formerly
both
challenged
and
receiued
vnder
the
lawe
,
and
before
the
lawe
,
not
onely
apart
,
but
specially
and
by
name
a
tenth
part
,
it
is
our
dutie
still
to
acknowledge
and
performe
for
Gods
due
,
not
onely
a
part
(
we
knowe
not
which
)
but
euen
this
knowne
particularly
determined
part
,
except
the
Lord
had
in
the
new
testament
either
wholly
disclaimed
this
right
,
or
else
remooued
it
to
a
newe
rate
:
which
he
hath
not
done
,
either
directly
,
or
indirectly
.
And
where
it
is
pretended
that
tythes
were
properly
appertaining
to
the
Leuiticall
priesthood
,
I
haue
alreadie
in
part
,
and
shall
hereafter
(
by
Gods
helpe
)
cap.
6.
more
fully
confute
that
imagination
:
concluding
now
,
that
the
Lord
hath
an
originall
&
primary
right
vnto
tythes
.
CHAP.
IIII.
Tythes
by
a
deputed
or
assigned
right
,
are
due
to
those
who
are
Gods
ministers
in
holy
things
.
WHile
we
doe
consider
the
deputation
of
tythes
,
we
find
therein
a
twofold
ende
or
cause
of
that
deputation
.
The
first
and
principall
,
which
is
to
maintaine
Gods
publike
worship
.
The
secondarie
ende
,
is
to
maintaine
those
persons
who
are
the
cheife
actors
in
this
worship
.
The
principall
ende
of
assigning
tythes
,
is
to
maintaine
the
worship
of
God
.
In
the
16.
chap.
of
Numb
.
ver.
21.
for
their
seruice
which
they
serue
in
the
tabernacle
of
the
congregation
:
the
like
is
Deut.
18.
where
the
Lord
shewing
first
in
the
fowre
first
for
the
Lord
thy
God
hath
chosen
him
out
of
all
thy
tribes
to
stand
and
minister
in
the
name
of
the
Lord
,
him
and
his
sonnes
for
euer
.
And
by
the
Prophet
Ezekiel
the
Lord
saith
,
that
the
the
Lord
will
be
his
possession
,
meaning
that
the
tythes
and
offerings
had
not
beene
the
part
of
the
Leuite
more
then
of
any
of
the
rest
of
his
brethren
,
if
God
had
not
chosen
him
from
the
rest
to
the
ministerie
.
If
either
Ruben
,
or
Simeon
,
or
anyelse
had
been
ordained
the
Priest
,
to
him
should
also
the
tythes
haue
been
assigned
:
for
they
beeing
Gods
own
speciall
part
,
he
conuerteth
them
to
the
maintenance
of
his
owne
speciall
seruice
:
and
therefore
before
the
priesthood
of
Leui
many
yeares
,
doth
Iacob
vowe
his
tythes
to
maintaine
Gods
worship
,
Gen.
28.
22.
whereof
more
shall
be
spoken
hereafter
,
cap.
6.
In
the
newe
Testament
though
the
assignation
be
not
by
expresse
name
of
tythes
,
yet
in
effect
the
same
thing
is
ordained
to
the
same
ende
:
if
we
consider
how
the
Apostle
They
which
wait
at
the
altar
,
are
partakers
with
the
altar●●ren
so
also
hath
God
ordained
that
they
which
preach
the
Gospell
,
should
liue
of
the
Gospel
.
Where
the
Apostle
doth
not
only
set
downe
as
a
matter
of
equity
,
that
the
Ministers
of
the
Gospel
should
be
prouided
for
,
but
also
that
it
be
in
the
same
manner
as
it
was
in
the
old
testament
;
euen
so
,
that
is
,
by
tythes
&
offerings
:
for
so
was
the
ministery
of
the
altar
maintained
.
Also
in
the
6.
cap.
&
6.
v.
of
the
epistle
to
the
Gal.
there
is
a
full
and
plaine
assignation
of
a
part
of
euery
mans
goods
vnto
the
ministerie
:
Let
him
that
hath
been
taught
in
the
word
,
make
him
which
hath
taught
him
partaker
of
all
his
goods
.
A
word
of
explication
is
wanting
in
this
p●ecept
,
for
it
is
not
set
downe
what
part
the
disciple
must
bestowe
vpon
the
teacher
for
his
workes
sake
.
But
if
we
may
expound
Scripture
by
Scripture
,
then
it
will
appeare
,
that
the
word
tenth
is
here
to
be
supplyed
,
for
that
was
the
part
and
no
other
which
God
assigned
to
the
ministerie
of
his
worship
.
He
who
shall
thus
expound
it
shal
haue
the
tenure
of
the
Scripture
to
auouch
his
interpretation
:
but
whosoeuer
shall
expound
it
otherwise
,
either
he
expoundeth
not
at
all
,
or
at
least
he
but
giueth
his
own
b●re
gesse
without
ground
.
If
thou
saiest
he
must
giue
a
part
,
that
is
,
he
must
giue
something
;
this
if
it
be
not
obscurum
per
obscurius
,
certenly
it
is
not
ignotum
perno●●us
:
for
I
must
aske
thee
againe
,
what
is
that
something
?
And
so
if
any
shal
oppose
against
the
euidence
of
the
aforenamed
simily
,
and
say
that
it
onely
importeth
equitie
,
but
setteth
not
down
any
particular
forme
or
determinate
quantitie
.
I
answer
,
that
there
must
be
a
particular
determination
If
any
shall
expound
this
part
to
be
at
the
determination
of
the
magistrate
,
this
is
againe
a
humane
coniecture
,
and
howsoeuer
it
may
seeme
to
nestle
in
the
rocke
,
and
to
strengthen
it selfe
with
great
authoritie
,
hauing
betaken
it selfe
to
shrowd
vnder
the
wing
of
the
Magistrate
,
yet
we
shall
easily
retriue
it
from
that
couert
without
the
least
offensiue
touch
to
the
vttermost
hemme
of
the
Magistrates
garment
.
We
most
gladly
acknowledge
the
Magistrate
,
that
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Gods
liuely
image
,
Gods
owne
lawfull
God
on
earth
,
Psal.
82.
who
beeing
godly
,
assumeth
to
himselfe
as
he
is
allowed
by
God
,
authoritie
and
power
to
make
lawes
to
order
men
,
but
not
to
stint
Almightie
God
in
any
of
his
required
duties
.
The
godly
Magistrate
doth
prouide
,
that
God
may
receiue
what
he
hath
required
,
but
doth
not
appoint
him
what
he
shall
require
.
God
himselfe
hath
set
downe
his
owne
worship
,
and
himselfe
hath
particularized
the
speciall
parts
thereof
.
That
which
is
his
own
worship
,
he
referreth
not
to
mans
invention
.
And
as
it
standeth
with
gods
worship
,
so
doth
it
also
with
gods
impost
,
rent
,
or
tribute
:
it
is
his
owne
,
he
hath
imposed
it
his
owne
selfe
,
and
hath
not
left
it
at
mans
appointment
.
Obiect
.
But
it
may
be
obiected
;
The
Magistrate
may
make
lawes
concerning
the
worship
of
God
,
commanding
or
forbidding
,
as
he
seeth
cause
for
order
and
comelinesse
:
as
what
part
of
time
,
what
place
,
what
manner
of
vestiments
he
will
haue
for
diuers
religious
exercises
:
why
then
may
not
the
Magistrate
haue
as
much
to
doe
with
Gods
tribute
as
with
his
worship
?
Resp.
I
answer
,
that
he
hath
fully
as
much
to
doe
with
the
one
as
with
the
other
:
vz.
in
those
things
which
circumstantially
concerne
either
of
them
,
and
where
the
word
of
God
also
is
silent
,
leauing
things
so
to
the
Magistrates
discretion
.
But
as
for
the
substance
of
those
things
which
the
Lord
God
requireth
for
his
owne
,
no
man
may
either
diminish
,
or
alter
.
Obiect
.
Numbers
,
weights
,
and
measures
are
circumstances
,
and
therefore
because
they
are
circumstances
they
should
seeme
to
be
referred
to
the
discretion
of
the
Magistrate
,
to
increase
or
lessen
them
as
cause
may
require
.
Answ.
Hee
that
in
matter
of
payments
permitteth
number
,
weight
,
and
measure
to
the
pleasure
of
the
payer
,
hath
bound
him
to
nothing
:
Secondly
,
all
circumstances
are
not
in
the
power
of
the
Magistrate
to
appoint
,
but
onely
such
circumstances
as
the
word
of
God
hath
not
particularly
determined
:
for
circumstances
set
downe
,
or
appointed
by
God
,
may
not
be
altered
without
his
leaue
.
God
doth
not
say
concerning
the
time
,
which
is
a
circumstance
of
his
worship
,
You
shall
set
apart
for
my
worship
and
seruice
some
time
,
as
you
shall
see
cause
,
or
as
the
Magistrate
shall
appoint
:
but
he
saith
peremptorily
,
and
precisely
,
Remember
that
thou
keepe
holy
the
seauenth
day
:
which
number
of
Seauen
may
not
be
deminished
:
altered
it
is
from
the
Seauenth
to
a
Scauenth
,
the
number
still
retayned
,
and
that
little
alteration
which
was
made
proceeding
from
the
direction
of
the
spirit
of
God
:
for
it
beganne
when
Christ
himselfe
was
vpon
the
earth
,
and
continued
in
the
time
of
the
Apostles
.
So
where
God
doth
not
onely
say
indefinitely
,
honour
the
Lord
with
thy
riches
,
but
also
determineth
the
tenth
part
for
his
own
speciall
due
,
it
is
not
in
the
power
of
any
man
to
enforce
the
The
Christian
Magistrate
may
appoint
dayes
besides
the
Saboath
,
and
command
solemne
worship
vnto
God
vpon
the
same
dayes
as
occasion
of
humiliation
,
by
prayer
and
fasting
,
or
of
tryumphing
,
by
praise
and
feasting
may
require
,
but
with
this
caueat
;
First
,
that
man
appoint
no
day
vnder
the
name
of
the
Lords
seauenth
and
Saboath
day
:
Secondly
,
that
no
day
of
mans
appointment
,
doe
cause
the
Sabaoth
to
be
quenched
and
put
down
,
but
that
the
saboath
doe
still
hold
his
owne
course
,
notwithstanding
the
dedicating
of
other
dayes
besides
.
Euen
so
also
,
the
Magistrate
may
,
as
occasion
requireth
,
cause
some
thing
else
besides
the
tythes
to
be
dedicated
vnto
the
seruice
of
the
Lord
,
and
maintenance
of
his
ministerie
,
but
with
the
like
caueat
:
First
,
that
man
appoint
nothing
in
this
case
by
the
name
of
Gods
tyth
,
or
of
that
tribute
which
God
himselfe
hath
determinatiuely
inioyned
.
Secondly
,
that
no
share
of
mans
appointing
doe
smoother
or
drowne
the
tythes
,
but
that
the
tythes
be
still
duely
paid
what
addition
or
supplie
soeuer
besides
is
caused
.
That
God
hath
required
the
tenth
,
that
is
plaine
,
but
The
persons
to
whom
tythes
haue
been
and
are
deputed
,
The
persons
who
for
some
2500.
yeares
ministred
in
the
priesthood
,
were
the
first
borne
,
into
whose
roome
the
Leuites
were
taken
vnder
Moses
,
Num.
3.
13.
41.
45.
and
therefore
the
first
that
receiued
tythes
,
were
the
first
borne
,
as
appeareth
more
fully
hereafter
in
the
example
of
Melchisedech
.
From
the
time
of
Moses
vnto
Christ
,
the
space
of
some
1500.
yeares
,
the
tythes
were
paid
vn●o
the
Leuites
,
not
as
they
were
Leuites
:
for
Leui
himselfe
was
a
tythe-payer
Heb.
7.
9.
but
as
they
were
in
the
roome
of
the
first
borne
,
to
administer
in
holy
things
.
Since
the
passion
of
Christ
,
these
tythes
are
due
to
the
Preachers
of
the
Gospel
:
for
the
tythes
beeing
due
principally
to
the
seruice
,
and
not
to
the
men
but
for
the
seruice
sake
,
and
that
now
the
Preachers
of
the
Gospel
haue
succeeded
the
Leuites
,
as
the
Leuites
succeeded
the
first
borne
in
the
same
seruice
for
substance
;
therefore
the
same
stipend
which
the
former
had
is
due
also
to
the
latter
;
seeing
it
is
due
principally
to
the
seruice
,
and
secondarily
,
but
certenly
vnto
the
persons
who
performe
the
seruice
:
and
to
this
effect
also
writeth
the
Apostle
,
1.
Cor.
9.
13.
14.
Gal.
6.
6.
where
he
doth
plainely
assigne
something
to
the
Minister
of
the
Gospel
,
which
something
I
haue
in
this
chapter
shewed
to
be
tythes
:
for
in
things
contained
both
in
the
old
and
new
Testament
,
so
as
they
are
more
distinct
in
the
one
then
in
the
other
,
the
rule
is
,
that
the
distinct
phrase
of
the
one
must
expound
the
obscure
,
or
vndetermined
speach
of
the
other
.
The
same
Ministers
maintenance
which
Saint
Paul
in
the
places
rehersed
doth
mention
,
can
not
by
any
Scripture
be
interpreted
to
be
any
other
but
the
very
tenth
part
,
but
this
doth
the
Apostle
assigne
by
the
very
name
of
Gods
Ordinance
vnto
the
Minister
of
the
Gospel
.
And
so
you
see
the
deputed
right
of
tythes
to
be
principally
to
the
seruice
of
God
,
and
consequently
to
the
seruants
of
God
,
vz.
his
speciall
seruants
or
Ministers
in
that
speciall
seruice
of
praying
,
preaching
,
and
the
Sacraments
.
CHAP.
V.
It
is
most
agreeable
vnto
equitie
,
that
Ministers
haue
this
deputed
right
in
tythes
.
THe
equitie
of
yeelding
tythes
vnto
the
Minister
of
the
Gospel
,
is
to
be
declared
by
these
two
reasons
among
diuers
others
very
waightie
.
First
,
if
the
Minister
of
the
Gospel
hath
succeeded
the
Leuite
in
the
ministerie
,
why
is
he
not
to
succeed
him
also
in
the
reuenue
or
stipend
?
Is
he
lesse
worthy
?
certenly
no●
for
he
is
a
Minister
of
a
better
Testament
.
And
therfore
is
his
calling
more
worthy
then
the
calling
of
the
Leuite
.
Amongest
men
borne
of
women
arose
there
not
a
greater
then
Iohn
the
Baptist
,
yet
he
that
is
the
least
in
the
kingdom
of
heauen
,
is
greater
then
he
.
What
is
that
?
It
is
thus
interpreted
most
agreeable
vnto
the
scope
of
that
Scripture
,
That
hee
saw
what
they
desired
to
see
,
and
sawe
not
;
and
also
of
a
more
worthy
calling
,
as
pointing
out
Christ
with
the
finger
,
which
the
rest
onely
descried
a
far
off
.
So
also
they
who
succeed
Iohn
in
this
ministerie
,
as
the
Apostles
of
Christ
,
and
their
successors
,
to
the
end
of
the
world
,
should
be
more
happie
,
and
of
a
more
worthy
calling
then
Iohn
the
Baptist
:
If
the
ministration
of
condemnation
were
glorious
,
much
more
must
the
minstration
of
righteousnesse
exceede
in
glorie
.
Now
both
equitie
of
reason
,
and
also
the
words
of
holy
Scripture
will
allow
the
more
honourable
salarie
to
the
more
worthy
calling
:
1.
Tim.
5.
17.
The
Elders
that
rule
well
,
are
worthy
of
double
honour
,
especially
they
that
labour
in
the
word
and
doctrine
.
If
then
the
Leuite
had
so
much
,
why
shall
the
Minister
of
the
Gospel
expect
any
lesse
?
And
if
the
doctrine
of
Aquinas
in
this
point
be
any
thing
worth
,
then
the
people
It
may
be
,
some
bodie
may
graunt
that
the
Minister
of
the
Gospel
is
worthy
of
his
hire
as
well
as
the
Leuite
,
but
denie
that
this
prooueth
that
the
hire
must
be
the
tythes
:
for
some
other
course
may
bee
taken
for
his
releefe
in
competent
sort
.
But
I
answer
,
first
,
if
thou
offer
him
lesse
,
thou
doest
dishonour
him
,
implying
that
hee
is
not
worthie
of
so
much
:
secondly
,
if
thou
graunt
the
Minister
of
the
Gospell
as
large
an
allowance
as
the
Leuite
had
,
but
not
by
tythes
,
but
as
the
Magistrate
shall
see
cause
to
ordaine
,
yet
I
say
that
herein
the
worthier
calling
of
the
minister
of
the
Gospel
,
is
made
inferiour
to
the
calling
of
the
Leuite
,
in
that
,
what
the
Leuite
might
claime
honourably
,
certenly
,
and
determinatiuely
by
the
lawe
of
God
,
the
Minister
of
the
Gospel
must
craue
miserably
and
basely
,
at
the
vncertaine
pleasure
of
humane
curtesie
.
Here
the
condition
of
the
Minister
of
the
Gospel
is
made
more
dishonourable
,
then
the
condition
of
the
Leuite
,
and
how
can
that
be
equitie
?
Or
will
some
flowter
say
,
that
true
honour
doth
not
consist
in
these
things
,
but
in
the
reuerend
regard
that
is
to
be
had
vnto
Ministers
.
I
then
aske
him
,
wherein
doth
this
reuerence
consist
?
in
the
cappe
and
knee
,
and
in
saying
,
good
Sir
,
and
the
like
superficiall
complements
?
Be
not
deceiued
,
God
is
not
mocked
:
Honour
the
Lord
with
thy
riches
;
Honouring
doth
partly
and
greatly
consist
in
contributing
so
to
the
Ministers
maintenance
,
as
it
be
neither
scant
nor
vncertaine
,
both
which
are
dishonourable
.
The
verball
or
gesturall
honour
which
many
men
(
if
not
the
most
)
performe
to
Ministers
,
is
the
very
same
which
the
Iewes
or
Iudas
did
to
Christ
;
Faire
words
and
fowle
deedes
,
a
kisse
and
a
knocke
:
they
put
a
scepter
in
his
hand
,
but
pull
his
garment
from
his
backe
:
and
so
do
men
make
faire
faces
vpon
the
minister
,
and
verbally
acknowledge
him
to
haue
the
rule
and
authoritie
ouer
their
consciences
,
but
in
the
meane
time
they
take
from
him
,
or
keepe
from
him
his
apparell
and
victuall
,
by
not
paying
their
true
tenthes
.
If
the
Ministers
calling
be
honourable
,
let
not
his
meanes
be
miserable
,
either
in
scarcitie
or
in
vncertaintie
.
The
second
rule
of
equity
or
reason
is
this
.
That
wheras
the
euangelicall
minister
is
not
the
minister
of
men
,
but
of
God
properly
and
principally
,
he
is
also
to
be
paid
his
wages
not
from
men
but
from
God
,
he
is
the
speciall
seruant
or
steward
of
God
;
the
worke
he
doth
is
peculiarly
the
worke
of
the
Lord
:
men
haue
benefit
by
it
but
as
seruants
in
a
great
house
haue
benefit
by
the
stewards
paines
:
wherein
the
steward
is
indeed
the
seruant
of
the
family
accidentally
,
and
in
a
secondarie
sense
,
but
hee
is
truely
and
properly
the
speciall
seruant
of
his
Lord
:
and
therefore
he
is
not
paid
his
wages
out
of
the
wages
of
the
rest
of
his
fellowe
seruants
,
but
out
of
his
Lords
owne
reuenewes
:
euen
so
the
Minister
of
the
Gospel
,
Gods
steward
,
is
not
to
liue
of
the
estate
or
portion
of
his
brethren
,
but
to
be
paid
out
of
Gods
owne
speciall
reuenues
,
which
are
tythes
and
offerings
,
that
men
may
not
haue
occasion
to
say
,
as
oftentimes
vnaduisedly
,
and
rudely
they
doe
,
Nabal-like
,
the
Minister
is
maintained
with
my
bread
,
my
drinke
,
my
money
,
not
remembring
that
God
hath
a
share
,
and
doth
challenge
his
speciall
tribute
vpon
their
goods
,
which
he
doth
assigne
vnto
the
minister
of
his
word
.
Gods
seruice
by
the
ministerie
of
the
word
and
sacrament
,
is
his
owne
,
and
of
his
owne
appointment
,
not
of
mans
pleasure
or
deuising
.
Gods
seruants
for
this
speciall
worke
,
are
also
of
his
owne
choise
:
for
both
in
the
old
Testament
,
and
also
in
the
newe
,
he
sheweth
in
expresse
cattell
vpon
a
thousand
hills
are
the
goods
of
God
,
vz.
in
a
large
sense
and
common
right
,
but
the
Ministers
of
the
word
,
whether
Leuiticall
or
Euangelicall
,
are
the
seruants
of
God
,
as
tythes
and
offerings
are
the
goods
of
God
,
viz.
after
a
speciall
manner
;
the
one
doth
performe
to
God
that
seruice
which
is
his
seruice
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
after
a
speciall
manner
,
the
other
doth
belong
to
God
special●
proprietate
,
as
his
reserued
rent
,
as
I
haue
shewed
in
the
third
chapter
.
So
then
the
Lord
doth
allow
their
hire
vnto
his
ministers
I
the
Lord
separated
the
tribe
of
Leui
to
beare
the
arke
of
the
couenant
of
the
Lord
,
to
stand
before
the
Lord
,
to
minister
vnto
him
,
and
to
blesse
in
his
name
.
So
,
I
haue
giuen
the
children
of
Leui
all
the
tenthes
:
I
haue
giuen
the
tithes
to
the
Leuites
for
an
inheritance
.
And
yet
more
fully
speaketh
the
Prophet
Ezekiel
,
I
am
their
inheritance
,
you
shall
giue
them
no
possession
:
for
ani
achuzatham
,
I
am
their
possession
:
as
if
he
should
say
,
I
will
not
haue
them
to
stand
beholding
vnto
you
for
their
maintenance
,
for
seeing
they
administer
vnto
me
in
my
seruice
,
and
not
in
yours
,
I
will
maintaine
them
with
myne
owne
reserued
reuenewes
,
and
not
with
that
which
I
haue
passed
ouer
vnto
you
,
but
with
the
tythes
and
offerings
which
I
haue
reserued
for
my selfe
in
expresse
tearmes
.
Hereto
tend
the
words
of
Philo
Iudaeus
,
Ne
quis
ex
conferentibus
exprobret
So
then
whether
we
consider
the
dignitie
of
the
Minister
of
the
Gospel
,
compared
with
the
Leuite
:
o●
that
the
speciall
seruice
and
seruants
of
God
are
to
be
maintained
by
Gods
speciall
reuenues
,
it
will
appeare
most
agreeable
vnto
reason
and
equitie
,
that
the
Minister
of
the
Gospel
ought
to
liue
vpon
tythes
receiued
in
the
name
of
God
,
at
the
hands
of
their
brethren
.
And
so
much
shall
suffice
concerning
the
right
of
Tythes
both
originall
and
assigned
:
we
come
now
to
consider
what
hath
beene
practised
.
CHAP.
VI.
The
practise
of
paying
tythes
in
the
olde
Testament
,
both
before
and
vnder
the
lawe
.
THe
first
practise
of
performing
tribute
vnto
God
,
is
that
of
Cain
and
Abel
,
which
because
it
appeareth
I
come
therefore
as
there
I
promised
,
to
compare
that
practise
with
other
examples
to
the
like
effect
,
vz.
of
men
●end●ing
part
of
their
goods
,
as
a
rent
or
tribute
vnto
Almightie
God
.
The
second
instance
therefore
is
that
of
Abraham
paying
tythes
to
Melchisedech
:
And
hee
gaue
him
tythe
of
all
.
Hee
paid
him
tythes
miccol
of
all
.
Some
doe
restraine
that
All
,
to
the
spoiles
which
Abraham
had
taken
from
the
foure
kings
afore
mentioned
.
And
that
thought
semeth
to
be
fauoured
by
diuers
translations
reading
in
the
Epistle
to
the
Heb.
cap.
7.
v.
4.
Vnto
whom
the
Patriarch
Abraham
gaue
tythe
of
the
spo●les
;
but
I
say
,
first
,
vnder
correction
,
as
learned
men
are
also
of
iudgement
(
for
I
durst
not
be
the
first
censurer
of
that
fingers
ends
:
tropically
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doth
signifie
the
best
,
or
the
chiefe
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doth
signifie
an
heape
,
and
then
the
meaning
of
the
compounde
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
either
the
vttermost
or
vppermost
of
the
heape
,
according
to
the
naturall
meaning
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
else
the
best
or
chiefe
of
the
heape
,
according
to
the
metaphoricall
signification
of
the
same
word
:
And
hereupon
first
fruits
are
vsually
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
they
were
the
vttermost
,
or
that
which
first
came
to
hand
:
or
if
there
was
any
choise
,
then
they
were
the
best
and
principall
.
And
not
only
the
first
fruits
of
corne
and
cattell
,
but
of
the
first
fruits
also
of
spoiles
,
haue
bin
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
that
the
spoiles
themselues
haue
euer
beene
called
by
that
name
,
is
denied
by
those
who
are
learned
,
but
not
auouched
by
any
,
so
much
as
by
one
paralell
place
,
either
of
holy
or
seculer
writing
.
So
that
where
the
Apostle
saith
,
Abraham
paid
tythes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
meaning
is
,
both
by
the
naturall
sence
,
and
also
by
the
figuratiue
vse
of
the
word
,
that
Abraham
euer
paid
his
tythes
of
the
very
best
of
all
his
increase
,
after
the
example
of
Abel
,
who
brought
of
the
first
fruites
,
and
of
the
fattest
of
them
,
(
and
so
doth
Ierome
translate
the
place
,
saying
,
de
praecipuis
,
that
is
,
of
the
principall
.
)
And
hereupon
it
should
seeme
that
the
word
Decumanus
,
the
tenth
,
became
prouerbially
to
signifie
any
thing
bigger
then
the
rest
of
his
kind
,
as
decumanus
sluctus
,
a
huge
waue
:
Ovid
describing
a
fearful
great
waue
,
faith
of
it
,
posterior
nono
est
vndecimoque
prior
,
that
is
,
it
is
after
decumanus
limes
,
a
great
boundmarke
,
because
common
practise
euer
taught
,
that
the
tenthes
which
were
offered
either
to
the
true
God
,
or
to
the
Idols
,
were
no
shrimplings
,
but
the
goodliest
and
the
fairest
.
And
so
Abraham
paying
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
did
paie
of
the
best
of
his
increase
,
and
paying
miccol
,
of
all
,
did
make
these
payments
either
yearely
,
o●
oftener
,
or
seldomer
,
but
vsually
and
certenly
as
God
blessed
him
.
Secondly
,
if
we
duely
examine
the
very
text
of
Genesis
,
in
that
place
we
shall
finde
great
reasons
to
induce
v●
to
thinke
,
that
it
was
not
of
the
spoiles
,
but
of
his
other
estate
and
increase
,
that
Abraham
tythed
to
Melchisedech
.
For
first
,
Abraham
,
v.
22.
23.
had
lift
vp
his
hand
vnto
the
most
high
God
,
that
hee
would
not
take
of
all
that
appertained
to
the
King
of
Sodome
,
so
much
as
a
thrid
,
or
shooe
latchet
.
If
it
be
answered
,
he
would
not
take
to
himselfe
any
thing
,
but
that
doth
not
conclude
that
he
offered
no
part
of
those
spoiles
to
God
.
We
must
consider
farther
the
text
,
which
addeth
the
reason
of
Abrahams
refusall
,
vz.
Least
the
King
of
Sodome
should
say
,
I
haue
made
Abraham
rich
.
Abraham
depending
vpon
God
,
and
hauing
experience
of
Gods
bountie
in
so
wonderfully
increasing
him
,
as
that
hee
maintained
in
his
owne
familie
3●8
.
fighting
men
,
would
haue
all
the
world
to
take
notice
,
that
the
seruice
of
the
true
God
,
and
not
any
fortunate
accidents
,
which
are
adored
by
the
foolish
heathen
,
brought
him
his
abundance
:
least
therefore
when
Abraham
at
any
time
hereafter
,
ascrihing
his
wealth
to
the
prouidence
of
God
,
should
praise
his
God
for
the
same
,
the
King
of
Sodome
,
or
any
for
him
should
say
,
whatsoeuer
he
talketh
in
boast
of
his
God
,
yet
the
truth
is
,
hee
may
thanke
his
good
fortune
in
conquering
the
foure
Kings
,
and
he
may
thanke
the
King
of
Sodome
for
so
bountifully
rewarding
that
peece
of
seruice
.
To
eschew
therefore
this
calumnie
,
doth
Abraham
refuse
the
wealth
of
the
King
of
Sodome
.
Now
if
Abraham
were
l●able
to
the
like
imputation
from
the
enuious
grudging
Heathen
,
by
offering
a
sacrifice
of
their
goods
vnto
his
God
,
as
well
as
by
appropriating
the
same
vnto
his
owne
selfe
,
then
we
must
thinke
that
Abraham
was
also
carefull
not
to
offer
any
sacrifice
vnto
God
of
the
goods
of
the
Heathen
.
For
howsoeuer
they
might
haue
seemed
cheerfully
contented
for
a
time
,
while
their
deliuerance
was
fresh
,
yet
afterwards
the
memoriall
of
the
benefit
receiued
from
Abraham
would
haue
decaied
,
his
goodnesse
would
haue
beene
extenuated
,
and
his
sacrifice
blasphemed
.
For
to
this
effect
,
in
time
vnthankfulnesse
might
haue
taught
them
to
speake
.
Indeed
,
Abraham
was
very
liberall
to
his
God
,
in
offering
so
great
a
sacrifice
,
as
the
tenth
part
of
all
the
spoiles
,
but
hee
was
francke
at
other
mens
charges
,
for
they
were
our
goods
which
he
offered
so
abundantly
.
When
as
then
,
thus
might
they
haue
blasphemed
his
sacrifice
as
well
as
slaundered
his
estate
,
it
is
alike
requisite
for
him
to
shunne
calumnie
in
the
one
reg●rd
as
wel
as
in
the
other
:
and
as
not
to
enrich
himselfe
,
so
also
not
to
sacrifice
vnto
the
Lord
of
the
goods
of
the
Heathen
.
It
is
not
vntrue
that
these
spoiles
were
now
Abrahams
owne
goods
,
iure
belli
,
by
the
law
of
armes
,
and
therefore
he
might
conscionably
haue
offered
of
them
vnto
God
,
what
part
he
pleased
,
without
any
iust
imputation
of
doing
any
wrong
vnto
the
Heathen
,
but
so
he
might
also
〈◊〉
taken
them
to
his
owne
priuate
enriching
:
yea
the
King
of
Sodome
doth
yeeld
them
most
freely
,
v.
21.
But
Abrahams
intent
is
to
shunne
all
occasion
of
opening
the
mouthes
of
the
heathen
,
either
iustly
or
vniustly
to
speake
euill
of
his
profession
:
and
therefore
as
he
will
accept
of
no
wealth
for
himselfe
,
but
such
as
God
giueth
him
freely
without
being
any
way
beholding
to
the
heathen
for
them
,
as
you
may
see
in
the
buriall
of
Satah
,
so
,
If
any
bodie
shall
say
,
that
howsoeuer
Abraham
might
resigne
his
owne
right
vnto
the
king
of
Sodome
,
yet
he
could
not
resigne
Gods
part
,
but
must
performe
that
vnto
God
in
his
priest
Melchisedech
:
I
answer
,
that
howsoeuer
this
coniecture
is
not
so
agreable
to
the
circumstances
of
the
text
,
yet
it
fauoureth
the
cause
altogether
:
for
if
of
necessitie
he
must
offer
vnto
God
his
part
,
then
it
is
graunted
that
there
is
a
part
,
and
this
tenth
part
(
for
of
other
determined
parts
we
haue
neither
rule
nor
practise
)
due
vnto
God
,
and
to
be
receiued
by
his
minister
out
of
euerie
mans
increase
:
for
if
the
tythes
be
due
in
spoiles
of
warre
,
which
are
obtained
with
such
charge
of
armie
,
But
there
is
yet
in
the
text
another
inducement
,
to
mooue
vs
to
thinke
that
Abraham
paid
no
tythes
out
of
those
spoyles
.
For
where
Abraham
in
the
●4
.
vers.
doth
capitulate
those
things
,
which
though
he
would
not
haue
yet
were
to
be
deducted
out
of
the
spoyles
,
namely
,
the
parts
of
Aner
,
Eschol
,
and
Mamre
,
and
that
which
the
〈◊〉
men
had
eaten
:
the
catalogue
seemeth
most
exact
,
though
in
generall
tearms
:
for
,
first
he
doth
therein
mention
both
the
main
matters
which
were
to
be
deducted
,
as
the
parts
of
Aner
,
Eschol
,
and
Mamre
,
and
also
that
which
was
of
the
least
moment
,
as
those
pittances
of
victuall
wherwith
the
souldiers
had
refreshed
their
hunger
and
thirst
:
certenly
if
he
had
giuen
or
meant
to
giue
vnto
God
any
such
share
as
the
tenth
part
of
all
those
spoiles
,
we
must
thinke
it
had
beene
worth
the
naming
in
the
catalogue
,
specially
when
the
same
is
not
onely
an
indefinite
enumeration
,
which
might
endure
addition
or
diminution
,
but
an
enumeration
with
a
negatiue
,
or
excluding
determination
,
when
he
saith
,
bidgnadairach
,
sauing
only
that
which
is
eaten
,
and
the
parts
of
those
men
.
So
that
these
words
doe
apparantly
denie
,
that
Abraham
gaue
any
part
of
those
spoiles
vnto
Melchisedech
.
That
Abraham
did
pay
vnto
Melchisedech
the
tythes
of
all
,
that
is
most
manifest
,
but
that
he
paid
tithes
out
of
the
spoiles
that
is
against
the
tenure
of
that
Scripture
:
the
word
acrothinion
,
in
Hebr.
7.
importeth
no
such
matter
.
Therefore
it
remaineth
cleare
that
he
paid
of
all
his
owne
increase
:
as
God
did
blesse
him
freely
,
so
he
blessed
God
againe
in
bounden
dutie
and
thankefulnesse
.
I
shewed
before
cap.
4.
that
before
the
lawe
,
the
first
born
did
receiue
the
tithes
,
because
they
were
the
priests
.
And
therefore
whosoeuer
this
Melchisedech
was
,
it
is
probable
that
he
was
the
first
borne
in
the
familie
of
Abraham
:
the
Scripture
saith
,
that
he
was
without
father
,
without
mother
,
hauing
neither
beginning
of
dayes
nor
ende
,
which
is
not
spoken
simply
and
absolutely
,
but
by
a
figure
;
first
,
because
the
Scripture
mentioneth
not
who
were
his
Parents
.
Secondly
,
because
he
beeing
a
type
of
Christ
,
hath
that
eternitie
ascribed
vnto
him
by
reason
of
Christ
,
who
as
he
is
man
,
hath
no
father
,
and
as
he
is
god
hath
no
mother
,
and
as
he
is
the
eternall
God
hath
no
beginning
of
dayes
,
&c.
yet
is
it
not
vnlikely
that
this
Melchisedech
was
Sem
the
eldest
sonne
of
Noah
,
as
some
learned
men
doe
thinke
,
for
Sem
was
liuing
when
Isaac
The
third
practise
which
the
Scripture
mentioneth
of
paying
tribute
vnto
God
,
is
Genes.
28.
22.
Of
all
that
thou
shalt
giue
me
,
I
will
giue
the
tenth
vnto
thee
.
Though
this
bee
but
a
promise
of
a
practise
for
the
time
to
come
,
yet
I
hence
prooue
manifestly
,
that
Iaacob
did
practise
paying
of
tythes
.
For
,
first
,
the
good
Patriarke
is
not
here
rapt
with
a
fit
of
shipmens
holinesse
,
to
promise
that
he
neuer
performed
.
Secondly
,
considering
that
he
was
blessed
of
God
in
his
iourney
,
and
did
come
againe
,
and
according
to
his
promise
did
build
the
house
in
Bethel
,
he
did
also
there
pay
the
tythes
of
all
that
God
gaue
vnto
him
.
But
some
thinke
,
that
they
haue
exception
inough
against
this
practise
of
Iacob
,
because
it
was
(
say
they
)
meerely
voluntarie
,
and
not
any
thing
whereunto
hee
was
absolutely
bound
:
for
he
doth
bind
himselfe
vnto
it
by
a
vow
,
if
god
blesse
him
and
bring
him
againe
in
safetie
:
whereas
if
it
had
beene
a
necessarie
dutie
,
hee
must
haue
performed
it
without
condition
,
whether
God
had
performed
his
desire
or
not
.
I
answer
that
it
is
true
,
that
Iaacob
was
bound
to
pay
his
tythes
vnto
God
without
condition
,
and
though
hee
had
not
vowed
;
but
it
will
not
followe
,
that
because
he
vowed
to
pay
tithes
,
therefore
the
thing
in
it selfe
is
arbitrarie
:
for
,
men
may
vowe
necessarie
and
morall
duties
,
as
it
is
most
euident
in
this
very
vow
of
Iacob
,
if
it
be
duly
considered
as
it
is
set
downe
at
large
.
If
God
will
bee
with
me
,
and
will
keepe
me
in
this
iourney
which
I
goe
,
and
will
giue
mee
bread
to
eate
,
and
apparell
to
put
on
,
so
that
I
returne
againe
vnto
my
fathers
house
in
safetie
.
These
words
are
the
condition
of
the
vowe
,
or
that
which
Iaacob
desireth
of
God
in
his
vowe
,
exprimit
Moses
orationem
Iacobs
performam
voti
,
saith
Musculus
.
Then
followeth
the
vowe
it selfe
,
or
that
which
Iaacob
bindeth
himselfe
to
performe
vnto
God
;
Then
the
Lord
shall
be
my
God
,
and
this
stone
which
I
haue
set
up
a●
a
pillar
,
shall
be
Gods
house
:
and
of
all
that
thou
shalt
giue
mee
,
I
will
giue
the
tenth
vnto
thee
.
The
vowe
it selfe
is
in
three
parts
,
or
three
seuerall
promises
,
1.
the
Lord
shall
be
my
God
.
2.
this
stone
shall
bee
Gods
house
.
3.
I
will
pay
vnto
God
the
tythe
of
all
mine
increase
.
Marke
now
the
true
nature
and
meaning
of
each
one
of
these
promises
,
and
their
necessarie
dependance
one
vpon
another
.
First
for
the
meaning
.
1.
The
Lord
shall
be
my
God
.
●
.
I
will
worship
the
only
true
God
,
his
verbis
se
obstringit
Iacob
ne
vnquam
à
puro
2.
This
stone
shall
bee
Gods
house
:
that
is
,
Here
will
I
build
a
place
to
worship
God
therein
.
3.
I
will
pay
to
God
the
tythe
of
all
mine
increase
:
that
●s
,
I
wil
maintaine
the
worship
of
God
in
this
place
,
according
as
God
shall
enable
me
:
Dominum
eo
loco
expecudibus
&
frugibus
suis
offerendo
coluit
:
that
is
,
he
did
worship
Now
marke
the
dependance
of
these
one
vpon
an
other
,
and
it
shall
thereby
appeare
that
it
was
not
a
thing
meerely
consisting
in
the
pleasure
of
Iacob
,
either
to
pay
or
not
to
pay
his
tythes
,
though
he
had
not
vowed
:
for
none
of
these
can
be
separated
one
from
another
:
I
will
worship
God
,
this
is
not
arbitrarie
,
but
necessarie
:
I
will
build
a
place
for
Gods
worship
,
this
is
also
necessarie
;
for
the
solemne
worship
of
God
must
be
in
publike
Conuocations
euery
seauenth
day
:
Leuit.
23.
3.
I
will
giue
vnto
thee
my
tythes
,
this
can
not
be
arbitrary
:
for
if
it
bee
necessarie
that
God
be
worshipped
,
and
necessarie
also
that
there
be
a
set
place
for
his
worshippe
,
then
is
it
also
necessarie
that
there
bee
a
set
prouision
to
maintaine
that
worship
.
Then
let
not
the
name
of
a
vow
be
thought
sufficient
to
prooue
,
that
it
was
in
the
pleasure
of
Iacob
,
whether
votum
est
propositi
supererogantis
promissio
,
that
is
,
a
vow
is
a
promise
of
a
needlesse
intent
;
but
he
voweth
things
meerely
necessarie
,
specially
in
the
first
part
,
and
also
in
the
second
;
therefore
the
making
of
this
vow
excludeth
not
tythes
from
beeing
meerely
necessarie
.
If
any
thinke
it
needlesse
to
vow
that
which
is
alreadie
necessarie
,
he
is
deceiued
:
for
,
by
the
vow
doth
a
man
bind
himselfe
more
strictly
,
and
becometh
more
carefull
in
the
performance
of
Morall
duties
:
Infirmitati
suae
consulit
Yea
further
,
such
is
the
nature
of
a
vow
,
that
we
ought
not
to
vow
any
thing
but
that
which
is
agreeable
vnto
the
will
of
God
,
according
to
that
definition
which
is
in
Aquinas
,
Votum
est
testificatio
quaedam
promissionis
spontaneae
But
all
this
while
an
aduersary
may
thinke
,
that
he
may
graunt
vnto
me
all
that
yet
I
haue
spoken
concerning
this
vow
of
Iacob
,
and
yet
denie
that
any
conclusion
to
my
purpose
can
be
inferred
thereupon
:
for
in
this
vow
of
Iacob
,
euen
the
former
part
thereof
which
is
necessarie
,
is
not
yet
so
necessarie
,
but
that
something
in
it
is
arbitrarie
and
not
necessarie
it selfe
,
but
onely
in
regard
of
the
vow
:
for
where
it
is
said
,
this
stone
shall
be
Gods
house
,
it
may
seeme
necessarie
to
haue
a
set
place
for
the
ordinarie
and
solemne
worship
of
God
,
but
that
the
place
must
be
this
very
Bethel
,
this
seemeth
not
necessarie
;
for
it
may
seeme
to
be
in
the
power
of
Iacob
,
to
build
his
altar
either
here
or
in
some
other
place
where
hee
thinke
good
;
so
that
howsoeuer
in
the
generall
,
it
is
necessarie
that
there
be
a
place
for
Gods
worship
,
yet
in
the
particular
,
it
might
haue
beene
in
another
place
as
well
as
in
this
.
So
in
the
last
part
of
the
vow
concerning
payment
of
tythes
,
to
maintaine
Gods
worship
,
it
may
be
graunted
necessarie
in
the
generall
,
that
there
be
an
allowance
,
but
that
this
allowance
must
be
precisely
and
simply
the
very
tenth
,
that
may
seeme
ambiguous
:
for
as
the
one
a
circumstance
of
place
,
so
the
other
a
circumstance
of
quantitie
,
may
seeme
to
be
left
to
mens
discretion
.
Answ.
It
is
true
as
we
shewed
,
cap.
4.
that
diuers
circumstances
are
diuers
times
permitted
to
the
discretion
of
godly
men
:
but
in
matters
so
serious
and
waightie
,
as
the
worship
of
God
,
and
their
holy
vowes
,
they
are
euer
most
warie
not
to
determine
any
of
the
least
circumstances
but
vpon
speciall
cause
,
as
may
appeare
in
this
vow
of
Iacob
.
One
might
thinke
that
for
this
circumstance
of
place
,
an
other
place
might
haue
serued
as
well
as
this
,
but
we
shall
finde
,
if
we
duely
examine
it
,
that
Iacob
doth
not
assume
this
place
onely
vpon
his
owne
pleasure
,
but
vpon
such
waighty
reasons
as
did
tie
Iacob
to
this
place
before
any
other
.
For
,
First
,
In
this
place
God
did
both
reueale
Christ
with
his
benefits
vnto
Iacob
vnder
the
figure
of
that
ladder
which
appeared
vnto
him
in
his
dreame
,
and
also
make
promise
vnto
him
both
of
a
safe
returne
into
his
countrie
,
and
also
of
the
inioying
of
the
whole
land
of
Canaan
for
a
possession
and
inheritance
to
him
and
to
his
seede
In
this
place
did
God
promise
vnto
Iacob
that
his
seed
should
multiplie
as
the
dust
of
the
earth
all
the
world
ouer
,
and
that
the
propitiator
Iesus
Christ
,
who
should
procure
the
eternall
happines
vnto
the
world
,
should
proceed
also
from
the
very
loynes
of
Iacob
,
as
is
plaine
from
the
beginning
of
v.
11.
vnto
the
end
of
the
15.
v.
Secondly
,
Iacob
doth
not
vow
to
make
this
place
the
house
of
God
of
his
owne
head
,
but
God
hath
first
made
the
place
to
be
his
house
,
and
then
Iacob
doth
but
accept
of
the
place
which
God
had
chosen
:
for
so
the
text
is
plaine
,
This
is
no
other
but
euen
the
house
of
God
:
so
that
Iacob
hath
no
more
libertie
for
building
vnto
God
an
altar
in
this
place
,
then
Salomon
had
for
building
the
Temple
in
Ierusalem
,
vz.
in
the
place
which
God
himselfe
had
So
that
whether
we
consider
the
first
reason
,
namely
,
that
in
this
place
Iacob
found
so
much
fauour
,
and
receiued
so
many
faire
and
sure
promises
at
the
hands
of
God
:
or
the
second
reason
,
vz.
that
this
is
Gods
house
already
,
God
himselfe
hauing
already
chosen
it
;
we
shall
see
plainly
that
this
was
the
onely
place
for
Iacob
to
build
an
altar
for
God
in
:
for
first
no
place
so
fit
and
beneficiall
for
Iacobs
deuotions
,
as
the
place
which
could
put
him
in
minde
of
so
many
large
heauenly
fauours
:
and
secondly
a
necessitie
is
laide
vpon
Iacob
to
make
this
the
house
of
God
,
for
God
himselfe
had
made
it
his
owne
house
alreadie
.
Thus
farre
then
it
is
very
plaine
,
that
euery
whit
of
this
vow
of
Iacob
is
a
matter
necessarie
,
yea
the
least
circumstance
thereof
hath
a
most
due
regard
to
the
aforegoing
will
of
God
,
in
precise
and
particular
determination
,
vowing
no
more
to
God
then
what
God
himselfe
already
required
.
Then
for
the
last
part
of
the
vow
,
which
concerneth
prouision
to
maintaine
Gods
worship
,
we
must
also
acknowledge
that
it
is
grounded
vpon
speciall
cause
,
not
onely
in
generall
,
that
it
must
be
something
,
but
also
in
particular
,
that
it
must
be
this
determined
something
,
the
very
tenth
:
for
if
the
particular
place
of
the
altar
was
not
assigned
without
speciall
cause
,
then
assuredly
Iacob
,
so
godly
a
man
,
so
well
instructed
,
so
deepely
affected
in
his
minde
with
reuerence
,
as
appeareth
v.
17.
so
aduised
and
serious
in
the
whole
carriage
,
so
faithfully
regarding
to
flie
his
owne
fantasies
,
and
to
follow
carefully
the
very
will
of
God
in
the
least
circumstance
of
the
rest
of
his
vow
,
doth
not
now
in
extremo
deficere
,
and
in
the
last
point
swarue
from
Gods
direction
to
his
owne
deuise
:
but
as
in
the
former
points
,
so
also
in
this
he
hath
a
regard
to
the
knowne
will
of
Almightie
God
,
vowing
vnto
God
the
tenth
,
because
he
knew
this
to
be
the
portion
which
God
would
accept
of
.
For
,
if
the
eight
,
ninth
,
The
fourth
practise
concerning
payments
of
tythes
,
is
that
of
the
Israelites
,
from
the
time
of
Moses
,
vnto
the
comming
of
Christ
in
the
flesh
,
which
is
the
space
of
some
1500.
yeares
,
all
which
time
tythes
were
paid
vnto
the
Leuites
by
Gods
assignation
or
appointment
:
who
taking
the
Leuites
into
his
speciall
seruice
in
the
stead
of
the
first
borne
,
assigned
vnto
them
his
speciall
reuenues
of
tythes
and
offerings
for
their
seruice
,
so
long
as
the
same
should
endure
,
as
hath
beene
shewed
,
cap.
4.
But
here
now
I
thinke
it
sit
,
to
shew
something
more
fully
,
that
howsoeuer
the
Leuites
had
the
vse
of
the
tithes
while
they
administred
at
the
altar
,
and
in
the
temple
,
&
tabernacle
;
yet
tythes
were
not
any
such
Leuiticall
matter
,
as
was
to
cease
when
the
children
of
Leui
gaue
ouer
their
Priesthood
.
Indeede
that
is
the
common
error
,
vz.
that
tythes
were
meerely
Leuiticall
,
and
therefore
now
cease
to
be
due
by
the
word
of
God
:
but
I
shall
by
the
helpe
of
God
,
shew
the
contrarie
by
good
reason
.
Thus
therefore
I
argue
.
That
which
is
neither
ceremoniall
,
nor
iudiciall
,
is
not
meerely
Leuiticall
:
Payment
of
tythes
,
is
neither
ceremoniall
,
nor
iudiciall
:
therefore
payment
of
tythes
is
not
meere
Leuiticall
.
The
Proposition
is
manifestly
true
;
for
the
whole
law
of
God
,
beeing
either
Morall
,
Iudiciall
,
or
Ceremoniall
,
it
followeth
euidently
,
that
what
is
neither
Ceremoniall
,
nor
Iudiciall
is
Morall
,
and
therefore
not
Leuiticall
:
for
howsoeuer
the
moral
Law
was
of
force
in
the
time
of
the
Leuiticall
Priesthood
,
yet
the
morall
Lawe
was
not
Leuiticall
:
for
that
is
called
Leuiticall
which
began
and
ended
with
the
Priesthood
of
Leui
:
the
Moral
lawe
was
before
,
and
continueth
still
to
the
ende
of
the
world
:
therefore
the
morall
lawe
is
not
Leuiticall
;
no
more
are
tythes
,
for
they
are
also
morall
,
because
they
are
neither
ceremonial
,
nor
Iudiciall
.
And
first
I
will
prooue
,
that
they
are
not
ceremoniall
.
First
,
that
cannot
be
a
Leuiticall
ceremonie
,
which
is
Secondly
,
all
Leuiticall
ceremonies
were
types
of
heauenly
Thirdly
,
it
is
vnlawfull
to
retaine
now
any
ceremonie
time
of
reformation
;
which
reformation
Origen
discourseth
this
point
at
large
,
and
determineth
But
some
,
when
they
see
that
they
cannot
make
tythes
leuiticall
ceremonies
,
thinke
yet
that
they
haue
a
sure
refuge
,
when
they
remember
that
some
ceremonies
which
were
not
leuiticall
,
but
of
a
more
auncient
original
,
haue
notwithstanding
ceased
,
and
beene
abrogated
in
the
death
of
Christ
:
as
for
example
;
sacrifices
,
which
though
they
were
ancienter
then
Leui
,
yet
haue
they
ceased
with
the
Leuiticall
priesthood
,
and
why
(
say
they
)
might
not
tithes
doe
the
like
?
It
is
an
casie
thing
to
say
that
tithes
haue
ceased
as
wel
as
sacrifices
,
but
I
doe
not
see
the
least
likelihood
that
euer
oblation
to
cease
.
So
that
there
is
a
necessarie
cause
why
the
Sacrifices
should
cease
,
because
they
were
types
;
whereas
in
ty●●es
there
is
no
such
matter
.
Tythes
were
no
types
nor
figures
of
any
thing
to
come
,
therefore
they
are
not
abolished
by
the
death
of
Christ
,
as
are
the
sacrifices
.
Neither
let
any
bodie
say
,
that
peraduenture
tythes
were
a
type
,
and
so
straine
his
inuention
to
wring
out
a
signification
for
them
,
as
Aquinas
doth
in
diuers
places
three
,
scauen
,
and
nine
,
are
called
each
quodammodo
perfectus
&
quasi
perfectus
,
that
is
,
after
a
sort
perfect
,
and
as
it
were
perfect
:
this
is
fere
,
sed
non
fit
,
almost
,
but
not
altogether
,
some
thing
like
it
,
but
not
it
.
Types
must
haue
a
more
true
resemblance
then
thus
;
As
the
killing
of
a
beast
to
signifie
the
death
of
Christ
,
must
not
be
,
as
it
were
the
killing
of
a
thing
like
a
beast
,
for
that
wold
type
such
a
seeming
Christ
and
such
a
iuggling
sacrifice
as
the
Manichies
imagined
:
but
that
which
signifieth
the
perfection
of
Christ
,
must
be
indeed
perfect
in
his
kind
,
as
the
male
without
blemish
,
and
not
the
number
of
tenne
,
which
is
but
quasi
and
quodammodo
,
quasi
typus
,
is
non
typus
,
as
it
were
a
type
,
and
a
thing
like
a
type
,
is
indeed
no
type
at
all
;
but
as
hath
beene
obserued
by
that
worthy
Bishop
of
Elie
,
this
and
the
like
is
the
common
iugling
If
you
will
make
tythes
types
,
and
assigne
them
a
signification
,
then
you
must
shew
the
same
in
the
Scripture
,
and
not
dreame
thereof
in
your
meere
fancies
.
For
,
when
the
case
is
in
question
betweene
God
and
mens
consciences
,
Gods
word
doth
manifestly
challenge
tythes
;
men
answer
that
peraduenture
God
did
not
meane
to
haue
tythes
of
the
Gentiles
,
or
peraduenture
they
were
types
,
and
are
abrogated
in
the
death
of
Christ
.
What
a
wofull
slight
shift
is
this
,
to
aleadge
vngrounded
peraduentures
,
and
conceited
May-bees
,
against
Gods
peremptorie
challendge
.
God
saith
,
all
tythes
are
his
;
thou
saist
,
all
tythes
vntill
Christs
incarnation
;
where
is
thy
warrant
or
ground
for
this
exception
?
assure
thy selfe
,
thou
hast
not
one
foote
,
nor
inch
of
any
such
ground
in
all
the
Scripture
,
to
put
thee
into
any
hope
that
tythes
were
either
Leuiticall
ceremonies
,
as
were
the
arke
,
the
table
,
and
the
candlesticke
,
or
ceremonies
at
all
of
any
auncienter
originall
,
as
were
the
sacrifices
.
Thou
maist
dreame
of
that
which
will
not
be
found
when
thou
art
awaked
.
That
tythes
were
ordained
for
the
maintenance
of
the
ministerie
,
that
is
Scripture
;
but
that
they
were
types
,
can
neuer
be
prooued
.
Thus
haue
we
prooued
that
tythes
were
not
ceremonialls
.
It
now
remaineth
,
that
we
make
plaine
against
the
Papists
and
Schoolemen
,
that
they
are
not
iudicialls
.
But
first
let
vs
consider
their
reasons
,
whereby
they
would
perswade
vs
to
acknowledge
tyths
to
be
iudicialls
,
which
when
we
haue
answered
,
we
will
prooue
the
contrarie
.
Vntil
the
yeare
1250.
no
man
euer
held
tythes
to
haue
beene
due
to
the
Israelites
by
the
iudiciall
law
:
the
first
that
euer
ventered
vpon
that
defence
,
was
Alexander
Hales
an
English
man
,
student
of
Paris
,
a
begging
Friar
,
tythes
had
beene
due
to
the
Israelites
by
the
iudiciall
lawe
:
and
therefore
now
remaine
at
the
Popes
pleasure
:
Iudiciall
precepts
beeing
now
mortua
,
but
not
mortifera
,
What
Alexander
beganne
,
Aquinas
seconded
,
and
him
follow
the
rest
of
the
Schoolemen
.
Aquinas
his
maine
disputation
vpon
this
point
is
2.
2.
q.
87.
and
what
principally
concerneth
this
question
is
in
the
first
article
,
wherein
he
laboureth
to
inferre
two
things
;
First
,
that
the
precise
determination
of
the
very
tenth
,
is
not
moral
.
Secondly
,
that
this
determinate
quantitie
among
the
Israelites
,
was
Iudiciall
.
Concerning
the
first
,
vz.
that
a
determining
of
a
tenth
part
can
not
be
morall
,
I
referre
it
to
the
thirteenth
chapter
of
this
treatise
,
to
come
in
among
other
obiections
,
&
there
to
receiue
full
answer
.
As
for
the
other
,
vz.
that
the
determining
of
a
tenth
part
to
be
paid
vnto
the
Leuites
by
the
Israelites
was
by
the
Iudiciall
,
the
Schoolemen
would
prooue
thus
:
The
people
of
Israel
were
diuided
into
12.
Tribes
;
the
Leuites
were
the
twelfth
part
of
the
people
:
if
they
had
beene
the
tenth
part
of
the
people
,
then
the
tenth
part
of
euery
mans
increase
truely
paid
,
doth
make
vnto
the
Leuite
a
share
equall
with
the
rest
of
his
brethren
,
when
he
had
else
none
inheritance
among
them
:
but
for
so
much
as
God
foresaw
that
many
of
the
people
would
be
slacke
in
payments
of
what
they
were
inioyned
,
therefore
God
appointed
vnto
them
the
tenth
,
that
so
,
though
there
were
some
slackenesse
and
default
,
yet
the
Leuite
should
be
sure
of
a
competent
estate
,
and
such
as
should
hold
proportion
with
the
other
Tribes
.
This
conceit
doth
much
please
the
rest
of
the
Schoolmen
,
&
is
now
the
best
plea
that
the
Papists
haue
to
cleare
their
holy
Father
the
Pope
from
the
imputation
of
sacriledge
and
Church-robberie
;
it
is
Bellarmines
only
helpe
.
Hereto
we
answer
diuers
wayes
.
First
,
if
this
hold
proportion
Secondly
,
the
Leuite
is
not
the
tenth
,
nor
the
twelfth
part
of
the
people
,
but
the
thirteenth
:
for
howsoeuer
the
children
of
Ioseph
are
reckoned
as
one
tribe
,
yet
they
were
two
mightie
tribes
,
Ephraim
and
Manasses
,
the
least
of
them
being
three
times
at
the
least
as
many
as
the
Leuites
:
so
that
if
the
people
be
reckoned
but
onely
in
grosse
by
their
tribes
,
yet
are
the
Leuites
but
the
thirteenth
part
of
the
people
.
Thirdly
,
they
that
make
the
Leuites
to
be
either
the
tenth
,
twelfth
,
or
thirteenth
,
or
twentieth
,
or
fortieth
,
or
fiftieth
part
of
the
people
truely
numbred
,
they
are
greatly
deceiued
,
and
doe
much
misreckon
.
For
if
we
consider
the
number
of
the
Israelites
&
Leuites
,
as
it
was
soon
after
that
the
tythes
were
assigned
vnto
the
Leuites
,
the
Afterward
the
Leuites
are
reckoned
from
thirty
yeare
olde
,
and
their
number
is
increased
to
38000.
1.
Chr.
23.
3.
but
the
people
are
also
increased
accordingly
,
as
appeareth
,
1.
Chron.
21.
5.
to
be
almost
sixteene
hundred
thousand
men
of
warre
in
Israel
and
Iudah
,
besides
the
men
of
Beniamin
,
who
are
not
in
the
number
,
v.
6.
who
in
all
likelihood
could
not
bee
lesse
then
two
hundreth
thousand
,
considering
that
400.
yeares
past
in
the
account
,
Numb.
26.
they
were
no
lesse
then
fiue
and
fortie
thousand
and
six
hundreth
:
and
also
the
citie
Ierusalem
,
and
the
most
populous
places
of
the
countrie
was
in
the
land
of
Beniamin
.
So
that
still
it
is
most
plaine
,
that
the
schoolmen
,
and
their
followers
,
doe
roaue
very
wide
,
and
come
nothing
neere
the
marke
,
while
they
make
the
Leuites
to
be
the
tenth
part
of
the
people
of
Israel
:
and
so
their
reason
to
prooue
that
the
tythes
had
beene
due
to
the
Leuites
by
a
iudiciall
lawe
,
falleth
to
the
ground
,
for
the
foundation
thereof
is
found
to
be
deceitfull
.
Neither
onely
the
schoolemen
in
their
acutenesse
haue
thus
thought
the
tythes
an
equal
portion
for
the
Leuites
,
whome
they
vnadvisedly
reputed
to
be
about
the
tenth
part
of
the
people
,
but
also
diuerse
others
waying
the
matter
in
common
equitie
,
and
considering
the
Leuites
to
be
a
populous
tribe
,
haue
thought
that
the
tythes
might
be
but
a
competencie
for
them
among
the
Israelites
,
and
yet
bee
too
much
for
the
Ministers
of
other
countries
,
which
should
not
neede
to
be
so
many
for
the
like
proportion
of
people
.
But
when
this
also
shall
haue
beene
duely
considered
,
which
I
haue
made
plaine
,
vz.
that
of
Leuites
fit
for
seruice
,
there
was
not
aboue
one
Leuite
to
threescore
men
,
of
the
other
tribes
,
beeing
all
men
of
warre
,
and
either
beeing
or
fit
to
be
Masters
of
families
,
it
will
appeare
that
the
number
of
Ministers
now
a
dayes
in
other
countries
,
proportionable
for
multitude
to
the
land
of
Canaan
,
had
not
neede
be
any
lesse
then
was
the
number
of
Leuites
:
for
may
not
euery
threescore
,
yea
euery
fiftie
or
fortie
housholds
be
accounted
ordinarily
a
competent
charge
for
one
Minister
?
If
then
other
countries
proportionable
to
the
Land
of
Canaan
,
haue
neede
of
as
many
Ministers
,
as
the
Israelites
had
Priests
and
Leuites
,
then
are
the
tithes
of
other
countries
no
more
a
superfluous
maintenance
for
the
Ministers
thereof
,
then
the
tythes
of
Canaan
were
to
the
Priests
and
Leuites
of
Canaan
,
specially
considering
the
exceeding
fruitfulnesse
of
Canaan
aboue
all
other
countries
,
as
appeareth
,
Numb.
13.
24.
&
vers.
28.
where
the
grapes
were
so
goodly
,
that
one
cluster
thereof
is
carried
between
two
vpon
a
soa-staffe
,
as
if
one
cluster
of
those
grapes
were
a
load
for
two
men
.
Consider
also
the
great
exceedings
and
aduantages
of
the
first
fruits
,
offerings
,
and
shares
of
sacrifices
,
which
were
daily
added
vnto
the
portion
of
the
priests
in
plentifull
abundance
;
as
all
the
meate
offerings
,
except
a
little
of
each
sort
for
a
memoriall
:
also
the
whole
peace
offering
,
whether
of
sheep
,
goat
,
or
bullocke
:
The
whole
sinne
offering
of
the
gouernour
,
or
priuate
trespasse
offering
,
sauing
that
of
each
of
these
some
fewe
small
fragments
,
as
the
kidnies
,
the
caule
couering
the
liuer
,
the
rumpe
,
the
fat
couering
the
i●●●al●s
,
slancke
,
and
kidnies
,
which
were
to
bee
burnt
for
a
sweet
sauour
:
all
the
rest
was
the
portion
of
the
priests
,
as
appeareth
also
,
Num.
18.
9.
where
all
these
offrings
are
rehersed
,
&
assigned
to
the
Priests
by
god
himselfe
;
where
presently
followeth
a
farther
grant
,
v.
11.
This
also
shall
be
thine
;
the
heaue
offering
of
their
gift
,
with
all
the
shake
offerings
of
the
children
of
Israel
.
All
the
fatte
of
the
oyle
:
All
the
fatte
of
the
wine
and
of
the
wheate
which
they
offer
vnto
God
for
first
fruites
,
and
the
first
ripe
of
all
that
●●
in
their
land
which
they
shall
bring
vnto
the
Lord
,
euery
thing
separate
from
common
vse
shall
bee
thine
.
And
this
was
a
great
wealth
,
for
euery
male
must
bring
an
offering
thrice
euery
yeare
,
Exod.
23.
15.
17.
also
all
ground
and
houses
dedicated
vnto
the
Lord
was
the
priests
,
Leu.
27.
But
the
graunt
afore
named
in
the
18.
of
Numb
.
is
still
enlarged
,
v.
15.
All
that
first
openeth
the
wombe
of
man
or
beast
shall
be
thine
;
the
first
borne
of
man
,
and
the
first
that
openeth
the
wombe
of
the
vncleane
beast
shalt
thou
redeeme
for
fiue
shekles
after
the
shekell
of
the
Sanctuarie
.
And
yet
also
the
priests
had
diuers
aduantages
for
the
increase
of
their
maintenance
,
besides
their
tythes
,
as
all
things
to
be
restored
when
there
was
knowne
no
right
Neither
can
it
be
said
,
that
we
haue
an
aduantage
beyond
the
Leuites
in
our
gleab
lands
,
which
the
deuotion
of
godly
forefathers
haue
added
to
our
benefices
,
considering
that
the
Leuites
had
their
cities
eight
and
fortie
they
serue
in
the
tabernacle
of
the
congregation
,
And
thus
hauing
shewed
,
that
the
arguments
of
our
aduersaries
doe
not
prooue
,
that
the
Israelites
paid
their
tythes
to
the
Leuites
by
a
iudiciall
equitie
,
I
will
now
proceede
to
our
reason
whereby
we
conclude
strongly
that
tythes
did
not
belong
to
the
Iudiciall
law
.
The
Iudiciall
law
of
Moses
was
,
as
it
is
vsually
termed
God
himselfe
hath
separated
from
common
Lastly
,
as
we
shewed
that
tythes
were
no
part
of
the
Leuiticall
ceremonies
,
because
they
were
before
the
order
of
Leui
,
so
also
we
doe
now
conclude
,
that
they
are
no
part
of
the
Iudicialls
of
Moses
:
for
they
were
before
the
time
of
Moses
.
Seeing
therefore
they
were
before
the
time
of
Moses
,
they
are
also
to
continue
after
Moses
,
except
it
can
be
prooued
,
that
either
they
were
types
,
or
that
God
himselfe
did
reuerse
them
:
for
,
what
God
himselfe
hath
once
enacted
without
expresse
limitation
of
any
time
,
that
remaineth
a
decree
for
euer
,
vntill
the
same
God
who
made
it
,
doe
repeale
it
.
All
the
time
of
the
priesthood
of
Leui
,
the
tythes
were
paid
vnto
the
Leuites
,
not
as
any
matter
Leuiticall
,
but
as
a
matter
holy
vnto
the
Lord
,
and
due
vnto
his
seruice
:
what
was
Leuiticall
,
is
ended
,
but
the
seruice
of
the
Lord
continueth
:
and
therefore
the
tythes
which
are
the
reward
of
the
seruice
,
doe
still
continue
with
the
seruice
.
CHAP.
VII
.
The
practise
of
tything
mentioned
and
confirmed
by
the
newe
Testament
.
FIrst
,
it
is
a
thing
not
of
no
moment
that
our
Sauiour
Christ
in
the
new
Testament
,
speaking
of
the
exact
The
Apostle
Paul
saith
plainely
,
that
the
Disciple
ought
to
administer
vnto
his
teacher
of
all
his
goods
,
and
that
the
Minister
of
the
Gospel
is
to
be
maintained
euen
so
as
was
the
Minister
at
the
altar
,
and
that
was
by
tythes
,
as
we
haue
shewed
,
cap.
4.
But
yet
more
plainely
euen
by
the
very
name
of
tenths
doth
the
new
Testament
affirme
,
that
this
practise
of
paying
tythes
is
to
continue
among
Christians
;
for
Christ
himselfe
in
the
plaine
testimonie
of
the
new
Testament
receaueth
tythes
,
which
will
manifestly
appeare
,
if
we
duely
consider
the
seauenth
chapter
of
the
Epistle
to
the
Hebrewes
:
where
the
scope
of
the
Apostle
is
,
to
shew
the
excellencie
of
the
preisthood
of
Christ
aboue
the
hee
blessed
him
:
secondly
,
from
the
adiunct
,
v.
2.
hee
receiued
tythes
of
Abraham
of
all
things
.
Whereby
it
is
euident
,
that
Abraham
did
did
paie
those
tythes
vnto
Melchisedech
,
not
by
chance
,
nor
in
curtesie
,
or
bountie
,
but
in
bounden
dutie
,
and
necessarily
;
for
to
receiue
a
parcell
of
goods
bee
it
the
ninth
,
tenth
,
or
eleuenth
,
more
or
lesse
,
at
a
mans
hands
,
by
way
of
chance
,
beneuolence
,
or
bountie
,
is
no
proofe
of
any
preisthood
in
the
receiuer
,
but
of
bountie
and
liberalitie
in
the
bestower
;
but
the
Apostle
doth
prooue
that
Melchisedech
was
preist
euen
by
this
argument
,
because
hee
did
receiue
tythes
of
Abraham
,
which
also
the
actiue
word
vsed
,
ver.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doth
imply
:
for
it
is
not
said
,
that
Abrahamus
decimauit
seipsum
,
but
Melchisedech
decimauit
Abrahamum
,
that
is
,
tooke
his
owne
part
,
not
receaued
a
voluntarie
gift
.
And
therefore
Abraham
was
bound
to
pay
his
tythes
to
Melchisedech
:
and
tythes
are
due
to
the
Priesthood
wheresoeuer
that
bee
either
in
Melchisech
or
in
Leui
,
as
hath
beene
shewed
in
chap.
3.
and
4.
When
the
Apostle
had
demonstrated
the
Priesthood
of
Melchisedech
,
he
beginneth
then
vers.
4.
to
compare
the
same
with
the
Priesthood
of
the
Leuites
;
so
as
by
Melchisedech
he
vnderstandeth
Christ
,
and
saith
of
him
,
ver.
8.
that
he
receiueth
tythes
:
here
men
that
die
,
receiue
tythes
;
but
there
he
receiueth
them
,
of
whom
it
is
written
,
that
he
liueth
.
Some
would
here
restraine
these
words
to
Melchisedech
the
type
,
as
if
he
of
whome
it
is
written
,
that
hee
liueth
,
must
bee
referred
to
Melchisedech
,
and
not
to
Christ
:
but
wee
must
knowe
what
the
text
speaketh
most
plainely
,
that
these
things
are
spoken
of
Christ
by
the
name
of
Melchisedech
:
for
so
are
the
words
,
ver.
13.
14.
He
of
whome
these
things
are
spoken
pertaineth
to
an
other
tribe
,
whereof
no
man
serued
at
the
altar
:
for
it
is
euident
,
that
OVR
LORD
sprung
out
of
Iudah
.
So
then
,
He
,
that
is
,
our
Lord
,
that
is
,
Christ
,
receiueth
tythes
,
and
tythes
belong
to
the
Priesthood
of
Christ
by
the
testimonie
of
the
newe
Testament
.
For
as
vnder
the
Lawe
it
was
not
so
much
the
Leuites
,
as
gods
in
the
Leuites
,
they
receiuing
Gods
tythes
as
receiuers
of
his
sacred
tribute
,
as
worthy
Caluin
doth
call
them
:
euen
so
before
the
lawe
,
not
so
much
Melchisedech
,
as
the
Lord
in
Melchisedech
,
did
receiue
tythes
:
and
now
vnder
the
Gospell
,
not
so
much
the
Ministers
of
the
Gospel
,
as
He
,
that
is
,
our
Lord
Iesus
Christ
,
doth
receiue
the
tythes
,
if
men
will
not
defraud
him
.
But
suppose
that
the
newe
testament
did
not
so
plainly
auouch
the
tythes
to
be
due
to
Christ
,
yet
I
trust
there
is
no
colour
to
denie
that
they
are
euen
by
the
new
testament
affirmed
to
be
due
to
the
Priesthood
of
Melchisedech
:
for
he
of
whom
it
is
written
that
he
liueth
,
must
be
either
Christ
or
Melchisedech
:
an
other
thing
is
plaine
also
,
that
the
Priesthood
there
spoken
of
,
is
an
eternal
priesthood
,
a
Priest
for
euer
:
If
the
order
of
Priesthood
there
spoken
of
be
an
eternall
order
,
and
yet
such
an
order
as
to
whome
the
tythes
are
due
,
then
be
the
Priest
,
either
Melchisedech
the
type
,
or
Christ
the
antitype
,
yet
the
same
thing
is
still
euinced
,
namely
,
that
tythes
beeing
the
due
of
an
eternal
Priesthood
,
must
also
be
themselues
eternal
,
that
is
,
to
continue
to
the
ende
of
the
world
:
for
that
is
the
eternitie
of
the
longest
priesthood
.
Hereunto
are
the
words
of
M.
Calvin
vpon
this
place
verie
cleere
and
full
,
the
testimonie
is
large
,
yet
I
will
rehearse
it
at
large
:
His
he
of
whom
it
is
written
,
that
be
liueth
,
our
Lord
of
the
tribe
of
Iudah
,
doth
receiue
tythes
;
and
so
tythes
in
the
newe
Testament
,
euen
by
the
testimonie
of
the
new
testament
,
are
due
to
the
ministers
of
the
Gospel
.
And
this
,
and
no
other
practise
,
concerning
tythes
,
do
the
Apostles
mention
,
approoue
,
and
commend
vnto
the
Churches
.
CHAP.
VIII
.
The
practise
of
tything
in
the
times
next
succeeding
the
Apostles
.
WE
are
now
come
to
the
times
next
succeeding
the
Apostles
,
whose
practise
was
as
the
times
would
beare
;
for
they
had
no
Christian
Magistrate
to
order
things
aright
,
but
liued
vnder
tyrants
,
and
among
heathen
,
who
hated
the
religion
,
persecuted
the
men
,
and
confiscated
their
goods
,
and
hindred
all
good
courses
what
they
could
to
the
vttermost
;
so
that
those
who
were
backeward
and
couetous
would
do
what
they
listed
,
and
those
who
were
truely
willing
,
either
they
paid
nothing
,
but
receiued
almes
,
beeing
vtterly
impouerished
,
or
else
if
they
had
any
thing
,
they
gaue
all
into
the
common
stocke
,
and
liued
in
common
with
the
rest
of
the
Church
.
And
yet
it
is
thought
of
some
,
both
godly
and
learned
,
that
tythes
were
paid
in
those
Primitiue
times
to
the
vse
of
the
Ministery
.
This
hath
beene
obserued
and
testified
by
that
learned
Zanchius
,
whose
words
are
these
,
In
nouo
tythes
after
the
manner
of
the
Leuites
,
and
also
other
almes
which
appertained
to
the
necessitie
both
of
the
Ministers
,
and
also
of
the
poore
,
and
other
Church
affaires
,
but
they
were
not
distributed
without
the
consent
of
the
Bishop
,
as
appeareth
in
Ecclesiastic●ll
stories
,
and
in
Cyprians
epistles
.
This
testimonie
of
Zanchie
sheweth
,
that
prouision
was
made
for
the
Ministers
of
the
Primitiue
Church
two
wayes
,
partly
by
tythes
,
which
were
paid
vnto
them
,
more
Leuitarum
,
after
the
same
manner
that
they
were
paid
vnto
the
Leuites
;
and
partly
by
the
bountie
of
such
men
as
in
consideration
of
the
pouertie
of
the
Church
,
bestowed
from
time
to
time
,
more
or
lesse
,
of
their
goods
,
or
lands
,
as
an
offering
vnto
God
,
and
an
addition
vnto
the
maintenance
of
the
Ministerie
.
Secondly
,
here
Zanchius
testifieth
that
which
is
plentifully
to
be
found
in
auncient
writers
,
vz.
that
these
reuenues
both
of
tythes
and
offerings
,
were
wont
to
be
brought
vnto
the
Bishop
of
each
diocesse
,
at
whose
direction
the
distribution
was
made
amongest
the
presbiters
,
or
Ministers
,
who
were
imploied
in
his
diocesse
:
And
hereby
is
discouered
the
error
of
those
,
who
thinke
that
before
there
were
distinction
of
parishes
,
which
,
(
say
they
,
and
therein
also
they
are
deceiued
,
was
But
doe
they
thinke
indeed
that
before
the
counsell
of
Lateran
,
men
might
pay
their
tythes
to
whom
they
listed
?
then
I
aske
of
them
,
by
what
law
were
they
bound
to
such
payments
?
by
a
humane
constitution
?
nothing
lesse
:
for
howsoeuer
the
simplier
hearted
world
heretofore
enacted
all
statutes
in
shorter
lines
and
fewer
words
then
now
they
doe
,
yet
find
we
no
lawes
of
so
great
antiquitie
as
that
they
had
not
then
learned
to
include
so
necessarie
circumstances
of
paiments
,
as
the
partie
to
whom
the
payment
be
made
.
If
it
be
then
answered
,
that
not
any
humane
lawes
,
but
meere
conscience
,
did
mooue
men
to
pay
tythes
in
those
former
times
,
and
therefore
did
euery
man
bestow
his
tythes
then
vpon
that
or
those
parties
to
whom
in
conscience
he
thought
them
most
due
,
then
the
question
is
yeelded
,
vz.
that
tythes
are
due
by
the
law
of
God
without
any
humane
decree
;
for
if
the
conscience
be
tied
,
and
not
by
any
law
of
man
,
then
certenly
there
is
the
direct
law
of
God
.
But
the
truth
is
,
that
euer
since
the
Church
had
a
Christian
Magistrate
,
and
that
things
could
be
throughly
setled
,
there
haue
beene
humane
lawes
to
enforce
the
payment
of
tythes
,
which
were
formerly
due
by
the
law
of
God
:
for
tythes
beeing
long
acknowledged
,
and
paid
in
the
Church
,
before
there
were
any
humane
lawes
concerning
payments
of
tythes
which
were
formerly
due
by
the
law
of
God
,
it
followeth
plainely
,
that
they
were
held
due
in
the
Primitiue
Church
by
the
law
of
God
:
and
as
for
that
which
is
surmised
of
the
choise
of
their
teacher
,
vnto
whom
they
would
pay
,
it
is
a
very
dreame
:
for
as
we
haue
shewed
,
the
tythes
before
distinction
of
parishes
were
to
be
brought
into
the
common
treasurie
,
and
distribution
to
be
made
thereof
by
the
consent
of
the
Bishop
.
I
doubt
not
but
some
precedents
may
be
shewen
of
men
paying
their
tythes
,
some
to
one
,
some
to
an
other
,
as
each
man
best
fancied
:
but
then
it
was
either
by
speciall
licence
,
obtained
for
that
purpose
,
or
done
by
such
men
,
as
either
for
their
greatnesse
could
not
bee
ruled
,
or
for
their
meanesse
,
or
loosenesse
of
the
times
were
not
regarded
,
and
then
factum
est
,
sed
non
oportuit
,
that
is
,
that
was
done
,
which
ought
to
haue
beene
vndone
:
it
beeing
contrarie
both
to
the
godly
custome
of
the
Primitiue
times
,
and
the
wholesome
laws
of
succeeding
Churches
,
according
to
the
words
of
that
Palentine
Councel
,
Anno
1322.
Parochiarum
diuisio
à
sanctis
patribus
instituta
certitudinem
Againe
,
further
marke
,
that
in
the
Primitiue
Church
the
Bishop
and
the
Ministers
did
for
the
most
part
liue
in
common
in
each
diocesse
,
clericorum
vt
plurimum
communis
erat
vita
&
conuersatio
:
so
saith
Duarenus
out
of
Gratian
,
But
in
processe
of
time
,
parishes
beganne
to
be
limited
in
each
diocesse
,
in
some
sooner
,
in
others
later
,
and
then
vpon
the
limiting
of
distinct
parishes
,
Singulis
ministerijs
certi
reditus
adiuncti
&
assignati
,
quibus
ministri
And
hence
we
haue
an
answer
readie
to
the
obiection
of
some
,
who
say
,
that
if
we
will
haue
tythes
now
,
as
the
Leuites
had
,
then
we
must
haue
as
they
had
,
common
barnes
and
storehouses
,
into
the
which
the
tythes
must
be
first
gathered
,
and
then
distributed
.
But
the
answer
I
say
is
readie
,
to
so
friuolous
a
cauill
,
vz.
that
so
it
was
whiles
the
Ministers
did
liue
in
common
,
as
the
Leuites
vsed
;
but
when
the
state
of
the
Church
did
require
an
other
course
,
and
that
parishes
were
limited
,
&
seueral
men
assigned
vnto
seueral
cures
,
to
reside
among
their
own
seueral
parishioners
,
to
ouersee
them
,
to
preach
publikely
,
to
admonish
,
exhorte
and
comfort
priuately
,
then
euery
Minister
hath
the
tythes
and
oblations
of
his
owne
parish
,
and
so
his
own
priuate
barne
and
storehouse
where
to
lay
vp
the
reuenues
of
his
owne
ministerie
,
wherewith
himselfe
and
his
familie
are
to
be
maintained
,
hospitalitie
is
ot
bee
vpheld
,
and
the
poore
to
be
releeued
,
as
their
need
,
and
the
ministers
abilitie
,
do
hold
proportion
.
And
whereas
some
doe
make
themselues
so
skilfull
in
the
Councels
,
as
to
ascribe
the
first
distinguished
parishes
to
the
Councell
of
Lateran
,
certainly
nihil
habent
praeter
auditum
,
they
haue
but
a
little
heare-say
from
some
,
that
say
either
they
knowe
not
,
or
they
care
not
what
:
for
they
neuer
aduisedly
examined
the
Councels
,
and
other
records
of
the
state
of
the
Church
in
former
times
:
for
as
it
is
in
the
writings
of
Leo
in
the
fift
Lateran
Councell
,
Primitiua
act
a
non
extant
,
their
decrees
and
canons
are
not
to
be
found
.
And
as
for
the
third
Lateran
councel
,
by
that
time
wee
haue
examined
it
,
we
shall
be
so
sufficiently
staid
with
ful
satisfaction
,
that
we
shall
not
proceed
to
looke
vpon
the
fourth
for
this
matter
:
for
in
that
third
we
find
that
there
were
distinct
parishes
before
the
time
of
that
Councell
.
in
cinitatibus
,
castris
,
municipijs
;
In
cities
,
castles
,
fortes
,
and
all
other
places
,
in
quibus
parochie
limitatae
non
sunt
,
wherein
parishes
are
not
yet
bounded
:
not
that
before
now
there
were
no
distinct
parishes
,
but
that
now
some
abuses
or
defects
were
redressed
,
or
supplyed
.
But
what
talk
●e
of
yesterday
,
when
we
haue
record
of
the
most
ancient
ages
:
for
in
the
Cabilon
:
councel
,
paying
Churches
of
Alexandria
:
what
meaneth
the
word
in
the
plurall
number
?
it
doth
not
import
,
more
Catholike
Churches
then
one
,
for
there
is
but
one
,
nor
doth
he
meane
more
diocesan
churches
,
for
Alexandria
then
was
but
one
diocesse
:
therefore
by
Churches
,
he
meaneth
the
seuerall
parishes
,
or
congregations
.
Yea
and
yet
sooner
in
Rome
euen
before
the
Thus
haue
we
made
it
manifest
,
that
neither
were
parishes
first
deuided
by
the
decrees
of
the
councel
of
Lateran
,
neither
before
the
limiting
of
parishes
might
men
lawfully
pay
their
tithes
where
they
listed
,
but
that
tithes
were
euer
due
to
the
Church
,
and
to
the
Ministers
of
Gods
word
in
the
Church
:
In
generall
or
ioyntly
,
whiles
the
ant●peristasis
of
persecution
did
contract
or
enforce
the
Church
into
a
narrowe
roome
,
so
that
the
whole
ministerie
of
a
large
countrie
liued
together
in
narrow
commons
;
but
seeing
the
mercie
of
God
hath
dissolued
this
clowd
,
by
causing
the
sunne-shine
of
his
comfortable
Gospel
to
increase
in
heate
and
brightnesse
,
inflaming
mens
hearts
with
godly
zeale
,
and
enlightening
their
vnderstandings
with
sound
knowledge
,
so
that
the
number
is
increased
,
and
that
Christian
Magistrates
are
become
nursing
fathers
,
and
nursing
mothers
vnto
the
Church
,
and
doe
cause
peaceable
and
orderly
gouernment
,
so
that
for
the
more
ease
of
the
ministers
,
and
farre
more
aduantage
and
ease
of
the
people
,
parishes
are
in
all
countries
,
prouinces
,
and
diocesses
distinguished
:
each
parish
is
faithfuly
to
pay
the
due
tythes
to
it
owne
Minister
.
CHAP.
IX
.
The
iudgement
of
the
auncient
Fathers
concerning
tythes
.
WEll
said
Elihu
,
The
dares
shall
speake
,
and
the
multitude
of
yeares
shal
teach
wisedome
.
The
very
heathen
may
cause
iust
shame
vnto
many
in
these
impudent
dayes
,
wherein
the
antiquitie
of
our
godly
forefathers
is
reputed
but
as
dotage
,
by
those
whose
vnsowne
wild-oates
and
giddie
presumptions
,
haue
not
yet
learned
the
definition
of
sobrietie
.
Heathen
Agamemnon
,
who
knew
not
God
,
had
yet
so
much
manners
as
to
reuerence
the
speech
of
aged
Nestor
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
O
man
of
age
,
thy
speech
is
sage
,
and
grounded
on
good
reason
.
Gracelesse
Rehoboam
hath
knowne
to
his
smart
,
what
it
is
Next
vnto
that
auncient
of
dayes
,
Almightie
God
speaking
in
the
old
and
new
Testament
,
in
the
writings
of
Prophets
and
Apostles
,
the
auncient
Fathers
both
Greeke
and
Latine
,
who
liued
neerest
the
Apostles
times
,
can
best
informe
vs
in
the
truth
of
that
diuinitie
,
which
is
most
consonant
to
the
will
of
God
.
For
howsoeuer
diuerse
,
or
euery
one
of
those
auncients
are
sometimes
suspected
to
be
,
and
also
sometimes
indeede
are
in
error
,
some
in
one
point
,
some
in
an
other
(
as
who
erreth
not
,
beeing
neither
Prophet
nor
Apostle
?
)
Yet
are
they
not
combined
therein
like
Simeon
and
Leui
,
brethren
in
euill
:
they
vphold
not
any
error
with
generall
consent
,
but
what
is
either
mistaken
,
or
scarse
soundly
auouched
by
one
,
is
better
interpreted
,
and
more
purely
taught
by
an
other
;
so
that
what
point
soeuer
the
fathers
doe
harmonically
and
with
consent
of
all
,
agreeingly
maintain
,
that
point
rightly
vnderstood
according
vnto
their
true
meaning
,
is
euer
certainly
orthodoxall
truth
.
I
will
not
stuffe
vp
a
volume
with
multitude
either
of
Authors
,
or
of
testimonies
,
but
onely
produce
a
few
of
the
most
auncient
and
best
esteemed
Fathers
,
and
of
each
mans
writings
but
a
few
of
their
most
pregnant
assertions
.
The
youngest
that
I
will
cite
is
no
babe
nor
infant
,
but
a
Father
indeede
of
twelue
hundred
yeares
standing
and
antiquitie
,
who
is
plaine
and
copious
for
his
iudgement
in
this
point
,
in
one
place
these
are
his
words
,
Maiores
nostri
ideo
copijs
omnibus
abundabant
,
quia
deo
decimas
Serm.
de
temp.
219.
Deus
non
eget
tuis
bonis
,
non
postulat
munus
sed
honorem
:
non
rogat
tuum
,
sed
suum
:
dignatur
rogare
decimas
&
primitias
,
quid
faceres
si
nouem
partes
vendicaret
tibi
relicta
decima
?
that
is
,
God
hath
no
need
of
thy
goods
;
he
demandeth
not
a
reward
,
but
honour
at
thine
hands
:
hee
doth
not
aske
thine
,
but
his
owne
:
hee
vouchsafeth
to
demand
tythes
and
first
fruites
:
what
wouldest
thou
doe
if
he
should
challenge
the
nine
parts
,
leauing
vnto
thee
onely
the
tenth
?
In
all
which
sayings
,
and
many
more
,
Augustine
doth
claime
tythes
not
by
any
humane
constitution
,
but
in
Gods
behalfe
as
Gods
right
or
due
.
Of
the
same
time
with
Augustine
,
and
of
the
same
iudgement
in
this
point
was
Hierom
,
whose
words
are
these
,
Quod
de
decimis
diximus
quae
oli●
à
populo
dabantur
double
honour
,
whereby
Paul
termeth
the
Chrysostome
saith
,
Iusticiam
,
fidem
,
&
misericordiam
Deus
God
hath
commanded
.
Ambrose
swarueth
not
in
this
point
from
those
aforenamed
,
These
foure
so
reuerend
Fathers
for
learning
and
holinesse
,
liuing
in
the
same
age
by
their
consenting
iudgement
in
this
point
(
wherein
they
neither
contradict
one
an
other
,
not
are
contradicted
by
any
either
of
their
own
times
,
or
of
the
times
before
them
,
or
of
the
times
which
followed
them
for
the
space
of
eight
hundred
yeares
)
doe
both
sufficiently
testifie
what
was
the
doctrine
of
the
Church
,
in
their
most
happie
times
,
concerning
tythes
,
and
also
confirme
that
that
doctrine
was
the
truth
.
And
that
it
may
yet
further
appeare
that
this
doctrine
which
Ambrose
,
Chrysostome
,
Ierome
,
and
Augustine
taught
about
tythes
,
was
no
new
inuention
of
their
own
;
I
will
yet
shew
that
they
held
no
otherwise
in
this
point
then
they
had
learned
from
their
learned
predecessors
:
for
Cyprian
&
Origen
who
were
aboue
an
hundred
yeares
before
these
aforenamed
,
taught
also
the
same
and
no
other
doctrine
concerning
tythes
.
Cyprian
his
words
are
,
debere
presbyteros
tanquam
decimas
Origen
was
something
before
Cyprian
in
time
,
but
differed
these
things
,
vz.
paying
the
least
tythes
,
ought
ye
to
haue
done
,
and
not
to
haue
left
the
other
vndone
,
saith
,
that
this
is
a
precept
,
non
minus
in
vsum
Christ●anorum
qu●m
Iudaeorum
,
no
lesse
for
the
vse
of
Christians
then
of
Iewes
.
These
of
the
most
auncient
and
excellent
of
the
Fathers
,
some
of
them
so
neere
the
times
of
the
Apostles
,
&
others
so
long
after
,
for
the
space
of
400.
yeares
,
knewe
no
other
doctrine
concerning
tythes
,
but
that
they
are
due
still
according
to
the
letter
:
and
that
it
is
a
hainous
offence
against
God
,
either
not
to
pay
tithes
at
all
,
or
to
pay
them
fraudulently
and
vnfaithfully
.
More
of
the
iudgement
of
the
auncient
Fathers
,
together
with
the
manifold
decrees
of
councels
to
this
effect
,
who
will
may
see
in
the
treatises
of
M.
Carlton
,
and
M.
CHAP.
X.
The
iudgement
and
practise
of
heathen
concerning
tythes
.
BEsides
all
this
which
I
haue
shewed
to
haue
been
the
●udgement
and
practise
of
men
fearing
the
true
God
,
wee
haue
also
arguments
to
bee
drawne
to
this
purpose
which
knewe
not
God
,
yet
by
their
practise
haue
declared
the
paiment
of
tythes
to
bee
a
morall
dutie
.
For
euen
Heathen
writers
doe
witnesse
that
this
,
euen
this
verie
portion
of
the
tenth
part
,
hath
been
accustomably
and
religiously
paid
vnto
the
heathen
Gods
,
with
this
obseruation
thereupon
,
that
by
such
payments
they
became
rich
and
prospered
.
Plutarch
saith
of
Lucullus
,
Diodorus
Siculus
reporteth
,
that
many
of
the
Hercules
Xenophon
writeth
of
some
,
who
paid
Iupiter
,
Apollo
,
and
Neptune
.
The
Carthagmians
paid
Now
whereas
the
Heathen
so
vsually
,
so
long
time
,
in
so
many
places
haue
accustomed
the
paiment
of
tythes
to
their
gods
,
what
shall
we
thinke
of
it
,
but
that
the
Heathen
by
the
light
of
nature
,
perceiuing
all
prosperi●ie
to
come
from
God
,
and
to
depend
vpon
his
good
pleasure
,
haue
thought
themselues
bound
to
honour
God
with
their
riches
:
and
this
they
haue
learned
by
tradition
from
the
sonnes
of
Noah
,
spread
and
continued
among
all
nations
,
that
the
tenth
is
gods
speciall
part
,
neither
is
this
my
pri●ate
fancie
,
but
the
opinion
of
those
learned
men
who
so
lately
haue
laboured
in
this
point
:
and
also
the
iudgment
of
the
learned
Brentius
,
before
their
times
,
whose
words
are
,
Dare
decimas
ad
conseruanda
sacra
,
non
fuit
recens
à
Leuiticis
Hereupon
it
is
,
as
some
are
of
opinion
,
that
Church
goods
or
reuenues
,
haue
beene
aunciently
distinguished
holy
to
the
Lord
,
assigned
to
his
Ministers
,
iure
omni
,
by
all
law
or
right
,
vnder
the
law
,
vnder
the
Gospel
,
and
before
both
,
and
so
acknowledged
by
the
very
consciences
of
Heathen
men
.
CHAP.
XI
.
How
Lay
men
became
owners
and
possessours
of
tythes
.
FOr
the
space
of
six
hundred
yeares
after
the
incarnation
of
Christ
,
and
of
fowre
thousand
yeares
before
the
incarnation
,
which
is
from
the
beginning
of
the
world
,
no
prophane
hand
euer
dared
to
violate
these
holy
things
of
God
:
but
about
the
yeare
sixe
hundred
,
(
which
was
a
time
fatall
to
the
world
for
the
birth
of
many
monsters
,
as
of
impious
Turcisme
in
wretched
Mahomet
;
proud
Antichristianisme
in
ambitious
Boniface
,
vnnaturall
and
outragious
parricide
in
disloyall
Phocas
)
did
arise
also
that
sacrilegious
monster
Carolus
Martellus
,
in
the
realme
of
Fraunce
,
of
whom
wee
may
say
not
much
otherwise
then
the
Scripture
speaketh
of
Ieroboam
the
sonne
of
Nebat
,
which
made
Israel
to
sinne
:
Charles
Martell
made
Christian
Princes
to
sinne
,
in
drawing
them
on
to
spoile
the
Church
by
his
cursed
example
.
For
when
those
barbarous
people
the
Hunnes
,
Gothes
,
and
Vandales
,
were
become
Lords
of
Italie
,
and
had
miserably
wasted
the
Churches
,
specially
in
Lumbardie
,
they
beganne
to
set
themselues
against
Fraunce
:
Carolus
Martellus
beeing
And
thus
became
Laymen
first
of
all
to
be
owners
of
tythes
,
vz.
by
fraud
and
violence
;
but
in
processe
of
time
,
this
presumptuous
fact
became
a
precedent
to
be
wretchedly
imitated
in
all
the
parts
of
the
Christian
world
.
Krantzius
reporteth
,
that
the
Christian
Saxons
Hereunto
is
to
be
added
,
an
immoderate
admiration
Furthermore
,
the
Popes
to
aduance
their
fauourites
,
sometimes
their
Cosins
,
and
sometime
their
bastards
,
vnder
the
name
of
their
nephewes
,
euen
while
they
were
children
,
would
sende
their
commandements
vnto
Bishops
,
to
conuert
the
tythes
of
the
fattest
benefices
in
their
seuerall
diocesses
,
to
become
prouisions
and
pensions
to
maintaine
such
as
the
Popes
pleasure
would
appoint
.
An
example
whereof
Matthew
Paris
reporteth
,
In
imitation
of
the
aforenamed
Martellus
,
diuers
as
in
other
Countries
,
so
in
England
tooke
vpon
them
to
alienate
the
tythes
from
their
parish
Churches
,
insomuch
that
not
onely
the
Kings
,
but
also
Noble
men
,
and
Bishops
,
would
either
assigne
vnto
their
fauourites
pensions
,
or
graunt
vnto
them
exemptions
from
the
tythes
of
such
parrishes
as
did
belong
vnto
their
patronages
:
for
restraint
And
yet
all
this
while
did
the
Pope
by
his
Bulls
and
Legates
,
still
appropriate
parsonages
vnto
Abbies
and
Nunneries
,
and
in
that
blind
world
this
was
reputed
no
wrong
,
because
this
was
thought
to
be
done
to
a
good
end
to
maintaine
praier
and
deuotion
,
as
we
said
before
in
this
chapter
.
At
last
,
when
King
Henrie
the
eight
became
a
defender
of
the
faith
(
in
another
meaning
then
the
Pope
had
,
when
he
first
gaue
him
that
title
)
that
is
,
In
banishing
the
Idolatrie
and
tyrannic
of
Antichrist
,
which
is
the
Pope
,
whom
hee
happily
auoided
out
of
this
blessed
Island
:
King
Henrie
(
I
say
)
finding
the
stollen
goods
,
vz.
the
tythes
of
the
Church
in
the
cells
and
cloisters
of
Munks
,
Nunnes
,
and
Friars
,
like
the
pretious
gold
and
goodly
garment
in
the
tent
of
Achan
,
did
not
either
conscionably
restore
the
good
to
the
owner
thereof
,
or
religiously
dedicate
it
,
as
a
halowed
thing
vnto
the
Lord
,
but
swaied
with
the
errour
of
the
time
,
became
himselfe
receiuer
of
the
Friars
theeuerie
,
and
shared
the
same
among
his
fauourites
,
for
loue
or
for
mony
,
as
himselfe
thought
good
;
and
still
the
patrimonie
of
the
Lord
,
is
detained
in
the
vniust
hands
of
those
,
who
can
haue
no
true
interest
therein
.
Many
doe
thinke
with
themselues
,
that
because
they
haue
bought
out
parsonages
with
their
mony
,
or
haue
them
by
the
bequest
of
their
parents
,
that
they
may
wash
their
hands
in
innocencie
,
and
plead
themselues
to
be
no
vsurpers
.
But
bethinke
thy selfe
,
whosoeuer
thou
art
,
who
eatest
the
milke
,
and
wearest
the
wooll
of
the
sheepe
,
hauing
neither
abilitie
,
nor
calling
to
feed
the
flocke
;
bethinke
thy selfe
(
I
say
)
that
if
thy
fathers
,
either
bought
for
mony
,
or
receiued
as
a
gift
,
the
goods
of
the
Church
,
and
the
portion
of
the
Lord
,
from
those
who
had
no
authoritie
,
either
to
giue
,
or
to
sell
them
,
the
gift
or
sale
can
not
be
good
in
law
before
the
exact
and
feareful
barre
of
the
iudgement
seate
of
Almightie
God
,
who
is
Lord
of
Lords
,
King
of
Kings
,
and
Iudge
of
Iudges
,
and
a
partie
in
the
case
.
For
it
is
hee
that
receiueth
the
iniurie
,
and
will
referre
it
to
fearefull
triall
.
In
that
King
Henrie
did
thus
dispose
the
tythes
which
he
found
in
the
Abbyes
,
he
did
more
then
he
had
warrant
for
.
And
if
thou
,
or
thy
Father
,
haue
bought
the
reuenues
of
the
Church
from
those
,
who
had
no
right
to
sell
them
,
assure
thy selfe
,
that
thou
hast
no
true
right
to
enioy
them
;
thou
art
in
danger
,
if
thou
repent
not
seriously
,
and
in
time
preuent
the
Lord
by
restitution
,
to
haue
thy
plea
of
bargaine
to
be
answered
peromptorily
with
a
caueat
emptor
,
that
is
,
thou
shouldest
haue
beene
better
aduised
,
to
consider
what
,
and
of
whom
thou
wert
in
buying
.
Doest
thou
not
knowe
that
an
entayled
estate
,
cannot
be
sould
?
if
it
be
bought
,
the
estate
is
not
good
vnto
the
buyer
.
The
Lord
hath
entailed
his
portion
of
tythes
to
the
maintenance
of
his
seruice
,
as
we
haue
formerly
Did
King
Henry
giue
away
the
tithes
from
the
church
to
lay-men
?
I
would
to
god
so
worthie
a
Prince
had
not
beene
preiudiced
with
so
fowle
a
blemish
:
I
am
perswaded
in
my
soule
,
that
if
he
had
been
aware
of
what
he
did
,
he
would
sooner
haue
giuen
away
his
crowne
from
his
head
,
then
the
tythes
from
the
Churches
:
and
if
self-loue
and
couetousnesse
did
not
ouerblind
and
entangle
the
men
of
this
age
,
they
durst
not
detaine
what
was
at
the
first
so
vniustly
gotten
,
as
that
it
is
impossible
for
them
euer
to
haue
a
good
●ight
thereunto
,
except
God
from
heauen
should
reuerse
his
grant
,
and
enact
that
lay-men
may
haue
right
vnto
tythes
.
It
is
not
alwaies
easie
to
set
downe
in
particular
,
either
what
the
iudgements
of
God
will
be
,
while
men
are
yet
in
their
sinnes
,
or
what
was
the
verie
cause
which
prouoked
the
iudgement
,
when
we
see
it
executed
;
yet
is
it
not
to
be
passed
ouer
without
consideration
,
and
feare
of
the
Lord
,
which
diuers
haue
alreadie
obserued
,
as
no
small
token
of
Gods
anger
against
that
man
(
though
for
many
excellent
things
,
a
King
of
worthy
memorie
)
who
hauing
at
his
death
a
faire
and
hopefull
issue
,
likely
for
long
time
to
continue
his
blood
in
the
throne
of
the
kingdom
;
yet
in
the
next
generation
his
name
is
cleane
put
out
:
&
specially
,
This
doth
seeme
to
be
a
iudgement
,
and
howsoeuer
we
know
not
the
cause
in
particular
,
yet
we
are
sure
that
it
was
not
without
cause
;
and
of
all
causes
knowne
to
the
world
,
what
liker
to
anger
God
so
grieuously
as
the
wasting
of
his
church
?
Be
it
said
that
he
left
it
no
worse
then
he
found
it
,
when
he
wrought
the
reformation
.
But
hee
should
haue
beene
aduised
to
haue
done
iustice
in
restoring
the
good
to
the
owner
,
the
knowne
owner
thereof
:
and
haue
reformed
the
iniurie
,
where
he
reformed
the
religion
,
and
banished
robberie
by
restitution
,
as
well
as
banished
Poperie
by
iust
suppression
:
for
the
part
of
the
ciuill
Magistrate
,
is
not
only
to
stint
a
theife
that
he
steale
no
more
,
but
also
to
cause
restitution
,
when
the
owner
is
knowne
,
and
the
goods
found
.
As
therefore
,
men
can
see
that
they
haue
no
right
vnto
their
tythes
,
but
from
King
Henrie
,
or
from
some
other
,
by
as
crasie
a
title
;
so
let
them
consider
in
time
,
least
they
repent
it
too
late
,
what
a
testimonie
of
anger
the
Lord
may
shewe
vpon
them
;
and
bee
as
much
afraid
with
the
remembrance
of
his
indignation
,
as
they
are
incouraged
with
their
graunt
,
and
practise
,
which
is
not
good
.
What
if
we
should
make
a
catalogue
of
all
those
courtiers
,
&
others
,
who
in
the
dissolution
of
the
Abbyes
were
much
enriched
by
the
spoile
of
the
Church
,
how
fewe
of
so
great
estates
are
not
alreadie
ruinated
?
It
is
true
that
there
is
an
enterchange
of
things
in
this
world
,
and
that
it
is
a
vaine
thing
for
men
to
think
that
their
names
,
lands
,
It
is
destruction
for
a
man
to
deuoure
that
which
is
holy
,
Prou.
20.
25.
Is
it
possible
for
a
man
that
is
a
detainer
of
tythes
(
if
there
be
not
extreame
hardnesse
in
his
heart
)
to
heare
or
reade
that
saying
of
Malachie
,
without
compunction
and
trembling
?
Ye
haue
spoyled
me
in
tythes
,
and
in
offerings
;
yee
are
cursed
with
a
curse
,
because
ye
haue
spoyled
mee
.
It
is
a
poore
case
that
any
man
can
haue
to
his
conscience
,
by
saying
,
I
was
not
the
spoyler
,
it
came
to
me
by
the
means
of
others
,
when
as
whosoeuer
hath
beene
the
theife
,
thou
hast
been
the
receiuer
,
and
art
still
the
detainer
:
Decimas
cursed
with
the
curse
,
further
then
you
can
decline
by
true
repentance
:
(
which
when
the
sinne
is
reuealed
,
to
the
conscience
,
diuinitie
acknowledgeth
not
without
restitution
,
so
farre
as
a
man
is
able
.
)
And
therefore
to
conclude
this
point
,
I
say
no
more
but
this
,
vz.
Let
men
take
heede
how
they
obstinately
detaine
what
was
at
the
first
vnaduisedly
and
vniustly
laid
hold
vpon
;
for
greater
is
his
sinne
,
who
will
not
by
admonition
be
perswaded
to
desist
,
then
his
who
hath
been
ouercarried
by
ouersight
.
Our
forefathers
were
ouerseen
:
take
you
heede
that
you
be
not
hardened
to
choake
your selues
with
the
vndigested
iuyce
of
those
faire
grapes
which
they
haue
swallowed
,
and
would
now
most
readily
vngorge
,
if
they
might
be
allowed
but
one
houres
respite
vpon
this
earth
againe
.
Possessors
indeede
lay
men
are
,
and
long
haue
been
,
and
reputed
owners
of
tythes
,
but
without
iust
title
in
the
Court
of
conscience
,
by
the
which
all
men
must
be
one
day
adiudged
:
sacrilegij
culpa
non
vacabit
,
qui
aliquid
horum
ausus
fuerit
negare
aut
subtrahere
:
He
cannot
be
free
from
sacriledge
,
who
shall
dare
to
denie
or
withdrawe
any
of
CHAP.
XII
.
The
distinction
of
tythes
into
prediall
and
personall
:
the
iniurious
customes
of
these
times
;
the
diduction
of
expences
in
personall
tythes
.
THere
is
acknowledged
now
adayes
a
distinction
of
tythes
into
prediall
and
personall
:
Prediall
tythes
,
are
those
called
,
quae
enascuntur
è
praedijs
,
that
is
,
which
arise
out
of
the
grounds
by
vse
and
imployments
of
lands
to
tylth
,
pasture
,
garden
,
or
the
like
.
Of
these
prediall
tythes
we
haue
a
catalogue
,
Leuit.
27.
30.
All
tythes
of
the
land
,
of
the
seede
of
the
land
,
and
of
all
the
fruit
of
the
trees
;
&
vers.
31.
euerie
tyth
of
bullocke
and
of
sheepe
.
Of
these
there
is
yet
an
other
subdiuision
into
great
,
and
smal
tythes
.
Of
small
tythes
Christ
may
seeme
to
speake
,
saying
,
ye
tyth
mint
,
and
annise
,
and
rue
;
intimating
that
wheras
of
the
cheife
and
principall
of
the
heape
:
and
God
himselfe
gaue
strict
charge
to
the
people
of
Israel
,
that
no
man
should
exchange
,
or
make
composition
for
his
tythes
,
except
he
would
giue
for
it
the
fift
part
more
then
the
price
thereof
;
If
any
man
will
redeeme
any
of
his
tythes
,
he
shall
adde
the
fift
part
thereunto
:
that
so
there
might
be
an
aboundant
warinesse
,
that
God
should
not
bee
presented
with
any
lesse
then
his
due
.
I
would
that
men
,
who
so
eagerly
presse
vpon
vs
,
and
maintaine
against
vs
,
the
customes
of
these
times
,
would
duely
consider
this
,
and
not
dare
so
to
robbe
God
,
and
oppresse
his
Ministers
,
as
vsually
they
doe
,
beeing
so
farre
from
adding
a
fifth
part
to
the
price
they
giue
,
as
that
oftentimes
they
doe
not
performe
the
fift
part
of
the
tythe
for
the
whole
tythe
.
But
what
should
I
speake
of
the
fift
part
,
when
many
customes
doe
scarce
pay
the
twentieth
part
of
the
tythe
for
the
whole
?
As
in
the
case
of
Lactage
in
most
places
;
some
pay
a
pennie
,
where
the
true
tenth
is
worth
twentie
,
thirtie
,
or
fourtie
shillings
,
as
in
the
case
of
the
smoke
pennie
,
or
harth
siluer
:
yea
,
diuers
tythes
are
vtterly
denied
,
and
yet
nothing
allowed
in
the
liewe
thereof
,
as
of
timber
.
And
yet
it
is
thought
that
herein
is
offered
no
wrong
,
because
they
can
plead
Custome
.
Indeede
here
we
see
the
saying
true
,
Consuetudo
peccandi
tollit
sensum
peccati
,
that
is
,
men
haue
gotten
such
a
custome
of
robbing
the
poore
Church
,
as
that
they
thinke
it
now
to
be
no
sinne
:
the
antiquitie
of
an
euill
custome
should
not
beare
it
out
with
authoritie
,
but
make
it
to
appeare
the
more
loathsome
,
and
call
for
the
more
speedie
reformation
.
It
is
and
hath
beene
an
old
custome
,
for
men
to
robbe
vpon
the
high
waies
,
to
coosen
in
shoppes
,
and
to
forsweare
themselues
before
Iudges
;
but
seeing
these
customes
are
as
wicked
as
they
are
old
,
their
gray
haires
cannot
credite
them
;
but
as
there
are
good
lawes
,
and
faithfull
care
to
abolish
those
,
so
there
should
be
also
meanes
to
reforme
those
,
which
as
armed
theeues
doe
robbe
the
Ministerie
,
and
enthrall
the
soules
of
those
which
practise
them
vnto
condemnation
,
if
repentance
preuent
not
.
Can
any
man
denie
that
any
euill
Custome
should
be
abolished
?
and
what
goodnesse
in
the
world
can
be
,
yea
what
wickednesse
is
not
in
customes
,
wherein
there
is
no
conformitie
with
the
word
of
God
,
nor
any
one
inch
of
conscionable
equitie
?
The
word
of
God
will
haue
the
tythe
,
that
is
compounded
for
,
to
be
redeemed
with
more
then
the
true
value
,
equitie
would
allowe
as
much
price
as
the
thing
priced
is
worth
,
these
customes
doe
oftentimes
allow
nothing
,
and
oftentimes
as
good
as
nothing
:
the
word
of
God
,
and
equitie
would
haue
men
to
deale
as
they
would
be
dealt
with
:
men
would
be
loath
to
take
sometimes
a
crowne
,
and
sometimes
foure
crownes
for
that
for
which
they
will
scarcely
allow
the
Lords
Minister
foure
pence
:
is
this
equitie
,
or
can
any
custome
make
this
conscionable
?
The
plea
is
,
that
when
any
custome
first
beganne
,
the
things
so
compounded
for
,
were
estimated
to
be
worth
no
more
then
is
now
performed
by
custome
:
but
what
is
this
to
auouch
the
equitie
of
the
custome
?
will
any
bodie
now
afford
the
Minister
for
his
groat
,
yea
for
his
shilling
,
so
much
of
any
thing
necessarie
for
food
,
lodging
,
or
cloathing
,
as
at
the
beginning●
of
diuers
customes
he
might
haue
had
for
his
single
pennie
,
or
peraduenture
for
his
halfe
pennie
?
what
then
is
the
custome
but
oppression
,
when
it
so
disableth
the
poore
Minister
,
and
enforceth
him
in
many
places
to
a
for
did
and
miserable
life
,
farre
vnseeming
the
honour
of
his
calling
,
or
the
reuenues
of
his
place
,
if
he
had
his
due
?
That
things
haue
beene
at
a
smaller
●a●e
,
doth
shewe
that
there
was
some
equitie
in
those
customes
,
wherein
now
there
is
none
;
and
iustifie
the
tollerable
compositions
of
our
forefathers
,
to
the
vtter
condemning
of
the
vnreasonable
hardnesse
vsed
against
Ministers
in
the
customes
of
these
times
.
If
a
Minister
shall
reason
with
his
parishioner
now
,
and
say
vnto
him
,
the
time
was
some
hundreth
or
two
hundreth
yeares
agoe
,
when
twelue
pen●worth
of
corne
might
haue
sufficed
your
family
a
whole
seauenight
,
both
for
bread
and
for
beere
,
therefore
it
is
equitie
that
you
be
now
allowed
no
more
:
will
not
the
good
neighbour
here
thinke
that
his
Pastor
wanteth
either
charitie
,
or
discretion
,
in
this
diuinitie
,
when
the
world
doth
see
and
seele
,
that
in
so
long
a
space
,
pri●●●
haue
beene
raysed
as
often
againe
as
Iacobs
wages
haue
beene
changed
,
ten
and
ten
times
?
and
yet
it
is
thought
that
the
Ministers
mouth
is
stopped
with
sufficiencie
of
reason
,
and
fulnesse
of
equitie
,
when
men
can
tell
him
that
neither
they
nor
their
auncestors
neuer
paid
any
more
this
hundred
yeares
and
vpwards
.
Alasse
,
alas
,
the
lesse
hath
beene
paid
vnder
the
true
value
,
the
more
art
thou
in
arerages
;
so
that
thou
shouldest
rather
with
speede
make
satisfaction
for
the
wrong
,
either
by
performing
restitution
,
or
by
begging
remission
,
then
plead
an
olde
iniurie
to
maintaine
a
daily
trespasse
.
An
vngodly
custome
can
neuer
become
a
wholesome
law
,
the
older
it
is
,
the
worse
it
is
,
when
it
is
vnlawfull
.
Shall
we
plead
,
or
should
the
first
reformers
haue
pleaded
,
that
time
out
of
minde
,
you
were
wont
to
haue
in
most
parishes
no
preaching
,
but
seruice
mumbled
in
mangled
Latine
,
and
the
pictures
on
the
walles
,
and
the
garishnesse
of
the
Church
windowes
to
preach
vnto
you
,
for
,
more
then
you
could
fish
out
of
those
dumb
showes
,
you
might
not
know
of
any
Scripture
.
Shall
we
plead
that
it
hath
beene
a
custome
,
time
out
of
minde
,
(
scarce
(
alas
)
yet
broken
in
many
places
)
to
haue
no
sermons
?
will
you
not
redily
tell
vs
that
this
was
a
wicked
custom
,
to
defraud
mens
soules
of
spirituall
food
,
and
that
if
we
doe
so
we
can
not
answer
God
at
the
day
of
iudgement
,
because
hee
commandeth
vs
to
seede
the
flocke
?
and
in
in
the
word
,
to
make
him
who
hath
taught
him
,
partaker
of
all
his
goods
.
Doe
you
thinke
to
answer
God
in
this
case
with
a
iugling
pretence
of
an
vnconscionable
custome
?
when
God
saith
doe
none
of
those
abominable
customes
which
haue
beene
before
It
is
a
fearefull
and
horrible
sinne
for
the
Pastor
to
denie
vnto
his
flocke
the
spirituall
food
;
Vae
mihi
,
Woe
is
mee
,
if
I
preach
not
the
Gospel
;
and
let
men
assure
themselues
,
All
tythes
of
the
Land
of
the
seede
of
the
land
,
and
the
fruite
of
the
trees
,
are
the
Lords
,
holy
vnto
the
Lord
:
also
all
tythes
of
bullocke
,
and
of
sheepe
,
if
a
man
will
redeeme
any
of
his
tythes
,
hee
must
adde
a
fift
part
:
therefore
transgresse
not
the
commandements
of
God
by
your
tradition
,
or
custome
.
Personall
tythes
are
those
called
which
arise
of
a
mans
personall
imployment
,
or
industrie
,
in
any
mysterie
,
art
,
or
science
,
in
any
course
of
trade
,
traffique
,
handiework
,
or
occupation
whatsoeuer
.
Many
are
the
seuerall
callings
,
wherein
men
by
the
blessing
of
God
vpon
their
endeauours
doe
reape
much
profit
,
and
therefore
doe
owe
tenths
and
tribute
vnto
almightie
God
,
by
whose
prouidence
they
doe
prosper
.
The
heathen
people
as
they
did
fondly
imagine
that
there
were
many
Gods
for
seuerall
purposes
,
and
that
nothing
could
be
brought
to
good
passe
without
the
help
of
some
deitie
;
so
when
any
course
did
prosper
in
their
hands
,
to
their
good
content
,
they
euer
vsed
to
make
an
oblation
of
some
part
of
their
gaine
,
and
vsually
also
(
as
we
shewed
in
the
tenth
chapter
)
of
the
verie
tenth
part
vnto
that
god
or
Idoll
by
whom
they
imagined
themselues
to
haue
beene
furthered
.
If
they
had
successefull
sayling
,
or
benefit
from
the
sea
,
they
sacrificed
to
Neptune
:
If
the
haruest
were
plentifull
,
they
were
thankefull
to
Ceres
:
But
the
Christian
man
knoweth
,
that
all
these
gods
of
the
Heathen
,
were
but
either
the
corruptible
worke
of
mens
hands
,
or
the
vaine
imaginations
of
mens
foolish
heads
,
and
that
all
benefits
of
what
nature
soeuer
they
be
commeth
from
the
gratious
blessing
of
that
onely
God
,
who
as
he
is
infinite
in
nature
,
so
is
he
manifold
in
his
blessings
:
for
he
is
the
God
of
the
mountains
,
and
the
vallyes
,
a
God
neere
hand
,
and
a
God
afar
off
,
the
God
of
heauen
,
and
the
God
of
earth
,
the
God
of
the
cloud
,
and
the
God
of
the
sea
,
the
God
of
men
,
and
the
God
of
cattell
;
so
as
what
increase
or
benefit
soeuer
any
man
receiueth
,
by
any
whatsoeuer
lawfull
meanes
,
he
hath
the
same
from
the
bountie
and
goodnesse
of
almightie
God
;
Remember
the
Lord
thy
God
,
it
is
hee
which
giueth
thee
power
to
get
riches
.
If
any
man
say
,
that
God
may
well
challenge
tythes
of
the
husbandman
and
shepheard
,
because
the
grounds
by
endeauour
,
tillage
,
and
tendance
,
doe
yeeld
a
naturall
increase
;
but
of
Citizens
,
or
tradesmen
,
who
haue
nothing
but
thereir
stocke
or
handie-labour
,
hee
cannot
challenge
after
the
like
reason
.
I
pray
you
consider
,
that
if
all
men
in
all
estates
and
conditions
,
are
to
depend
alike
vpon
the
prouidence
of
God
,
then
are
all
men
alike
obliged
to
pay
vnto
God
his
required
and
due
tribute
,
according
to
the
measure
of
his
blessing
vpon
their
estates
and
imployments
.
Aquinas
prooueth
this
by
those
words
of
Paul
,
If
wee
haue
sowne
vnto
you
spirituall
things
,
is
it
any
great
matter
if
we
reape
your
carnall
?
Whereupon
saith
the
schoolemen
,
Omnia
quaecunque
homo
possidet
sub
carnalibus
continentur
,
&
ideo
de
omnibus
possessis
decimae
sunt
soluendae
:
that
is
,
All
that
a
man
hath
are
contained
vnder
carnall
things
,
and
therefore
are
tythes
to
bee
paide
of
all
that
a
man
hath
.
There
were
among
the
people
of
Israel
,
not
onely
shepheards
and
husbandmen
,
but
also
tradesmen
,
handicrafts
,
and
merchants
,
and
yet
we
finde
not
that
any
sort
of
them
were
exempted
from
paying
tythes
,
in
so
much
,
that
the
Pharises
themselues
though
they
were
Doctors
of
the
Lawe
and
sat
in
Moses
chaire
,
though
by
their
sect
Habiueth
col
hammagnaser
:
bring
euerie
tyth
and
all
that
passeth
under
the
rod
:
that
is
,
all
things
that
can
be
numbred
:
for
it
is
a
speech
alluding
to
a
sashion
of
numbring
then
in
vse
,
by
pointing
at
things
with
a
rodde
or
wand
in
the
numbring
of
them
.
Consideret
(
saith
Augustine
)
quod
omnia
dei
sunt
,
per
quae
viui●
,
siue
terra
,
siue
flumina
,
siue
semina
:
that
is
,
let
a
man
consider
that
all
things
whereby
he
liueth
whether
it
be
the
earth
,
or
the
flouds
,
or
the
seedes
,
they
are
all
the
Lords
:
and
therefore
vpon
all
kind
of
increase
,
out
of
whatsoeuer
it
ariseth
lawfully
,
But
the
question
in
these
dayes
is
not
whether
Personall
tythes
be
due
or
not
,
but
whether
they
be
due
after
the
same
manner
that
the
prediall
tythes
are
,
that
is
,
whether
a
man
must
out
of
his
trade
or
occupation
separate
and
lay
aside
for
the
Lords
Minister
the
verie
tenth
part
of
all
his
increase
as
holy
vnto
the
Lord
?
or
whether
he
may
not
by
deducting
certen
expences
content
God
and
his
Minister
with
a
lesser
portion
?
Whensoeuer
the
distinction
of
tythes
into
prediall
and
personall
was
first
deuised
,
certenly
non
sic
ab
initio
,
it
was
not
so
from
the
beginning
,
nor
neare
the
beginning
,
there
is
not
the
least
mention
or
likelihood
thereof
in
all
the
Scripture
,
it
was
vnknowen
vnto
the
Fathers
of
most
note
and
antiquitie
.
The
first
mention
or
appearance
of
any
such
distinction
so
farre
as
I
can
trace
the
same
,
is
in
the
Decretalls
of
[
*
](A10796-e20760-b)
*
vz
Bu●cha●du●
Munke
of
Lob.
ann.
1005
state
of
the
Church
.
pag.
282
or
by
〈◊〉
b●s●
.
of
●arnat
.
as
others
report
●vo
liued
in
the
dayes
of
Vrban
the
2.
anno
.
1088.
cent
11.
other
,
are
farre
auncienter
then
those
decretalls
,
allow
no
such
diduction
of
expences
in
any
one
case
more
then
other
,
but
inioyneth
tythes
to
be
paid
out
of
all
increase
of
all
kinde
of
trade
or
dealing
.
The
glosse
which
is
vpon
the
decrees
doth
mention
such
a
distinction
,
yet
so
as
he
doth
denie
and
disclaime
it
as
vnsound
:
for
speaking
of
personall
tythes
he
addeth
presently
,
[
*
](A10796-e20780-b)
*
Caus.
16
q
7.
cap.
Quic●●que
recog●oue●●t
Certè●stae
&
illae
similiter
lege
diuina
debentur
:
that
is
,
Verily
these
,
that
is
,
the
personall
tythes
:
and
those
,
that
is
,
the
prediall
tythes
,
are
due
both
alike
by
the
lawe
of
God
:
and
as
for
that
custome
which
the
glosse
of
the
decretalls
doth
speake
of
when
it
beganne
,
himselfe
doth
not
declare
,
nor
can
I
tell
where
to
seeke
;
onely
this
I
am
sure
of
,
that
for
the
space
of
more
then
three
hundred
yeares
after
Christ
it
was
not
acknowledged
:
the
words
of
Ambrose
are
plaine
,
Quid
est
No
more
doth
Augustine
take
any
notice
of
any
such
distinction
,
but
rather
plainely
speaketh
to
the
contrarie
,
as
may
appeare
in
his
words
aboue
cited
,
exime
partem
redituum
tuorum
,
&c.
lay
aside
or
take
out
a
part
of
thy
reuenues
howsoeuer
arising
;
what
part
?
the
tenth
,
of
what
?
of
all
.
Consider
that
all
is
the
Lords
,
the
seede
,
the
fruit
,
the
floud
:
hee
doth
not
say
some
are
of
the
Lord
and
therefore
owe
tythes
,
some
are
not
of
the
Lord
and
therfore
owe
not
any
tythes
;
neither
doth
he
say
some
things
are
of
the
Lord
after
one
manner
and
some
after
another
,
and
therefore
all
owe
not
tythes
alike
;
but
let
a
man
consider
that
all
are
of
the
Lord
:
and
then
to
take
away
all
doubt
hee
descendeth
to
particular
,
Do
militia
,
de
negotio
&
artificio
redde
decimas
:
that
is
,
pay
tythes
of
thy
warfare
,
de
militia
,
de
negotio
,
&c.
Vnto
these
Fathers
therefore
,
nor
vnto
their
forefathers
there
was
knowen
no
such
diuersitie
of
tything
,
much
losse
is
it
allowed
by
any
of
them
as
reasonable
,
as
may
appeare
by
their
writings
at
large
,
a
tast
whereof
is
giuen
in
the
ninth
chapter
,
in
those
few
fragments
there
briefely
,
but
yet
faithfully
,
rehearsed
.
In
processe
of
time
as
is
seene
in
the
Decretalls
,
the
indulgence
and
conniuence
of
the
Church
,
for
the
greater
incouraging
of
men
in
some
professions
and
courses
(
considering
either
the
casualties
whereunto
such
trades
are
subiect
,
or
the
greatnesse
of
the
charge
wherewith
they
must
be
followed
)
hath
permitted
vnto
them
a
diduction
of
their
expenses
,
requiring
tythes
onely
of
that
portion
of
increase
,
which
doth
remaine
as
a
cleare
gaine
or
aduantage
.
Where
we
haue
aduisedly
to
consider
both
what
parties
may
take
benefit
by
this
toleration
,
and
also
what
must
be
accounted
cleare
gaines
,
and
what
may
beare
the
name
of
expenses
,
least
either
some
without
any
cause
,
or
others
beyond
the
iustnesse
of
their
cause
,
be
bould
to
plead
(
without
contradiction
)
either
exemption
from
all
,
or
mittigation
in
part
.
Of
such
parties
as
by
any
colour
of
equitie
may
craue
diduction
of
expenses
,
there
are
three
sorts
,
the
first
is
the
husbandman
in
some
causes
;
as
for
example
,
if
a
ground
which
hath
beene
formerly
so
barren
that
it
was
vtterly
vnprofitable
nor
could
be
made
soysonable
without
great
expence
,
is
at
last
,
with
long
and
large
labour
and
cost
of
the
occupier
,
made
good
and
fruitfull
;
here
it
seemeth
that
a
man
should
be
allowed
all
his
charges
before
he
paie
any
tythe
,
because
that
vntill
a
man
hath
receiued
all
hee
hath
laid
out
,
he
seemeth
to
be
rather
diminished
then
increased
,
but
tythes
are
due
of
increase
,
therefore
they
seeme
not
due
in
these
cases
.
Some
colour
of
reason
this
hath
,
and
yet
no
such
absolute
force
as
is
without
strong
resistance
;
for
first
,
that
is
not
a
certen
rule
that
tythes
are
not
due
,
but
where
the
stocke
is
increased
;
for
let
a
man
buy
a
thousand
cattell
,
all
bigge
with
young
,
and
nine
hundred
of
them
not
only
faile
to
bring
forth
,
but
also
perrish
vtterly
in
a
litle
space
,
yet
is
the
tythes
paid
of
the
increase
of
the
residue
:
likewise
,
though
the
ground
tilled
yeeld
not
the
charge
of
the
seede
and
husbandrie
bestowed
vpon
it
,
yet
is
the
tenth
cast
out
as
it
is
,
better
or
worse
without
regard
of
expenses
.
Secondly
,
in
the
case
of
improouing
grounds
,
though
the
charge
be
great
,
yet
is
it
not
so
necessarily
to
be
allowed
before
the
tythes
be
paid
,
for
it
is
much
in
the
nature
of
a
purchase
to
the
owner
:
if
a
man
hath
made
a
purchase
hee
is
not
to
say
,
I
will
pay
no
tythes
out
of
ground
purchased
vntill
I
haue
receiued
from
it
so
much
profit
as
it
cost
mee
,
because
that
vntill
then
I
am
not
increased
but
diminished
,
euen
so
in
this
case
,
the
charge
of
improouement
hath
raised
the
estate
of
the
improouer
,
in
that
his
yearly
reuenues
are
increased
,
and
therfore
why
should
not
tythes
bee
due
out
of
such
an
improuement
as
well
as
out
of
a
purchase
?
Indeed
in
regard
of
benefiting
the
common
wealth
,
there
is
a
great
difference
betweene
a
purchase
and
an
improouement
,
because
that
in
a
purchase
a
propertie
onely
is
altered
,
but
the
common
wealth
not
enriched
,
but
in
such
an
improouement
the
very
soile
is
amended
and
so
the
common
wealth
is
aduantaged
,
and
the
church
also
(
whose
estate
of
benefit
is
to
rise
o●
to
fall
with
the
common
wealth
)
is
also
made
a
gainer
,
and
therefore
hath
there
beene
granted
vnto
improouers
this
fauour
of
hauing
their
charges
diducted
,
rather
to
encourage
men
to
be
so
aduantageable
to
the
Church
and
Commonwealth
,
then
in
regard
of
the
charge
it selfe
,
whereby
the
partie
is
but
made
a
purchaser
.
A
second
sort
of
men
allowed
their
expence
before
●hey
tythe
are
Marchants
;
that
is
,
such
men
as
by
sending
●orth
,
or
fetching
home
commodities
,
ouer
Seas
,
or
by
long
and
tedious
iournies
,
are
liable
,
as
to
great
expence
,
so
to
many
dangers
of
shipwracke
,
Pirates
,
robbers
by
land
,
and
many
other
casualties
,
vnto
these
kind
of
men
the
conniuencie
of
the
Church
(
for
their
greater
encouragement
)
and
not
any
other
necessarie
force
of
reason
,
hath
allowed
their
expences
.
For
,
if
these
men
plead
their
reasons
,
there
are
answers
for
them
in
all
readines
:
as
,
If
they
say
,
wee
are
at
great
charge
,
and
vnder
many
dangers
,
what
we
now
gaine
,
we
may
loose
againe
vpon
the
next
aduenture
:
The
answer
is
,
that
God
is
the
God
of
the
sea
and
land
,
so
that
what
gaine
soeuer
is
lawfully
compassed
,
either
by
sea
or
land
,
that
commeth
by
the
good
and
free
blessing
of
Almightie
God
,
and
therefore
oweth
vnto
god
that
tribute
which
himselfe
imposeth
,
and
that
is
his
tithe
:
euen
as
the
tribute
of
impost
is
paid
to
the
King
absolutely
,
without
respect
of
the
merchants
charges
or
dangers
.
And
as
for
the
dangers
either
of
bodie
or
goods
wherein
the
merchant
doth
exceede
the
husbandman
,
first
they
are
voluntarie
;
no
course
of
life
commeth
by
compulsion
:
secondly
,
their
gaines
vnder
the
ordinarie
blessing
of
God
with
good
discretion
and
husbandrie
,
are
farre
greater
then
are
the
increase
of
tilling
grounds
,
feeding
cattell
,
and
the
like
;
witnesse
daily
experience
,
what
husbandman
ordinarily
is
able
to
compare
with
a
merchant
of
the
like
estate
and
beginning
with
himselfe
:
therefore
for
all
that
reason
,
the
merchant
is
still
to
pay
his
tythes
,
as
well
as
the
countrie
husbandman
;
yea
further
,
the
more
the
merchant
is
to
depend
vpon
gods
prouidence
and
protection
,
the
more
carefull
ought
he
to
be
in
the
faithful
and
A
third
sort
of
people
allowed
diduction
of
expences
,
are
such
as
are
vsually
called
tradesmen
,
whose
condition
is
not
much
vnlike
the
merchants
,
for
these
doe
buy
and
sell
commodities
,
sometimes
in
the
same
place
or
market
,
sometimes
conuaying
them
from
one
place
to
an
other
,
whether
neerer
hand
or
further
off
,
yet
so
as
they
are
nothing
so
much
in
danger
of
stormes
and
spoylers
,
as
the
merchants
are
:
These
men
as
their
charge
and
adventure
falleth
out
to
,
after
the
like
manner
with
the
merchants
,
so
they
are
allowed
their
expences
proportionably
.
But
before
I
come
to
define
the
charge
diducible
,
I
cannot
but
take
notice
of
two
sorts
of
people
,
who
though
they
be
not
either
in
their
charge
of
their
trade
,
or
vsuall
losses
to
compare
with
either
the
merchant
,
tradesman
,
or
husbandman
,
yet
doe
they
reape
a
certaine
and
competent
gaine
,
and
yet
for
tythes
either
they
pay
none
at
all
,
or
they
are
allowed
to
haue
their
expences
diducted
:
these
are
either
handicraft
men
,
or
vsurers
.
Handicraft
men
,
if
they
be
not
vnthriftie
,
doe
with
a
little
stocke
,
small
charge
,
and
no
hazzard
comparable
to
the
merchant
,
or
tradesman
,
or
husbandman
,
make
so
good
earnings
vsually
as
both
to
maintaine
them
and
theirs
in
comelinesse
,
and
also
to
increase
their
stockes
,
and
oftentimes
to
purchase
faire
estates
:
therefore
as
they
doe
came
money
by
the
blessing
of
God
in
some
large
quantitie
and
much
certaintie
,
with
small
stocke
and
no
great
charge
,
so
they
not
onely
owe
the
tenth
to
God
,
(
who
enableth
their
ioynts
,
and
directeth
their
fingers
to
worke
,
and
also
occasioneth
profitable
vtterance
to
their
ware
or
imployments
)
but
also
by
that
time
the
case
hath
been
well
examined
,
they
wil
be
sound
to
haue
no
more
,
if
not
lesse
cause
to
require
diduction
of
expences
then
the
verie
husbandman
,
and
yet
vnto
these
artificers
also
hath
the
Church
in
her
indulgence
allowed
their
charges
to
be
abated
before
they
tythe
.
Vsurers
also
are
men
that
make
a
certen
gaine
and
not
small
,
whose
charge
is
oftentimes
the
least
of
all
other
men
,
their
hearts
the
hardest
,
their
charitie
the
coldes●
,
their
almes
the
scantest
,
their
families
the
least
:
for
what
man
of
an
ingenuous
disposition
can
so
me
we
vp
himselfe
in
a
corner
,
so
abridge
his
houshold
,
ayre
so
many
harths
with
so
fewe
sparkes
,
feede
so
fewe
mouthes
with
so
few
and
courser
morsels
,
barre
his
portalls
so
close
,
or
stoppe
his
eares
so
resolutely
against
the
crie
of
the
poore
,
as
can
and
doth
the
professed
Vsurer
?
(
let
no
bodie
mistake
me
,
for
I
speak
not
of
all
vsurers
or
lenders
of
money
but
only
of
such
)
He
cannot
denie
but
that
his
gaine
is
certaine
,
he
cannot
pleade
that
the
charge
of
his
trade
is
great
,
for
the
which
his
expences
should
be
diducted
,
what
can
be
then
alleadge
why
hee
should
not
pay
his
tenthes
of
so
cleare
and
so
easie
so
sure
and
great
gaines
?
It
will
peraduenture
be
alleadged
that
Preachers
doe
condemne
vsurie
for
vnlawfull
,
and
by
that
meanes
doe
exclude
themselues
from
receiuing
tythes
of
the
hire
of
money
:
for
what
is
gained
vnlawfully
may
not
be
offered
vnto
that
God
,
who
will
not
receiue
either
the
price
of
a
d●gge
,
or
the
hire
of
a
harl●t
.
I
answer
,
first
,
there
is
an
allowance
vpon
the
loane
of
money
which
may
lawfully
be
receiued
,
as
when
the
lender
standeth
wholy
to
the
curtesie
of
the
borrower
,
without
assurance
to
binde
the
borrower
to
any
thing
besides
the
true
:
epayment
of
the
borrowed
principall
:
secondly
,
there
is
an
other
kinde
of
vsurie
,
which
is
the
vsuall
vsurie
of
England
,
when
the
borrower
is
bound
to
bring
vnto
the
lender
the
summe
which
he
hath
borrowed
with
a
certaine
gaine
by
a
time
prefixed
:
this
is
generally
condemned
by
diuines
:
thirdly
,
there
is
yet
an
vsurie
or
biting
as
the
Hebrewes
call
it
,
or
rather
yet
fleaing
,
gnawing
,
or
deuouring
,
as
the
poore
borrower
often
finds
and
feeles
i●
,
when
for
the
breake
of
dayes
vnreasonable
forfeitures
are
exacted
,
or
when
men
in
extremitie
are
constrained
to
take
money
&
moneys
worth
,
and
bribe
brokers
vnder
most
cruell
conditions
.
This
is
not
onely
condemned
by
diuinitie
,
but
also
abhorred
by
all
humanitie
,
and
applauded
only
by
those
whom
couetousnes
hath
so
enchaunted
,
as
that
they
are
not
men
of
reason
and
ciuilitie
,
but
metamorphised
wolues
,
dogs
,
and
tygres
.
Concerning
all
these
I
answer
briefly
.
So
farre
as
the
practise
is
lawfull
,
so
farre
the
tythes
are
due
of
all
thine
increase
,
and
where
the
tythes
are
not
to
be
receiued
,
the
practise
is
not
to
be
endured
:
so
then
,
or
pay
thy
tythes
,
or
leaue
thy
practise
.
If
thou
findest
in
thy
conscience
that
thou
takest
no
course
of
gaining
but
that
which
God
alloweth
,
then
pay
thy
tythes
as
his
due
tribute
vnto
God
,
whose
prouidence
hath
blessed
thee
:
or
if
thou
findest
that
thy
practise
is
such
,
as
that
thou
darest
not
offer
the
tenth
of
thy
gaine
thereof
vnto
God
,
then
repent
in
time
,
and
take
some
such
course
of
life
,
as
may
bring
thee
such
gaine
as
thou
maist
enioy
with
a
good
and
quiet
conscience
.
And
so
much
concerning
such
parties
as
may
by
any
colour
craue
,
and
to
whom
is
allowed
diduction
of
expences
;
we
come
now
to
define
what
we
cal
these
expences
.
What
is
to
be
allowed
for
expences
and
what
to
be
reputed
cleere
games
seemeth
hard
to
determine
because
no
writer
that
we
can
meete
withall
hath
in
this
point
entered
into
so
particular
termes
as
were
to
be
wished
,
yet
if
the
cause
be
duely
considered
in
these
foure
circumstances
,
1.
conscionable
equitie
or
reason
.
2.
the
coniecture
that
may
be
made
vpon
the
writings
of
learned
men
.
3.
the
aged
monuments
of
former
practises
.
4.
the
exchequer
valuation
of
benefices
in
Citties
and
great
townes
:
I
trust
,
the
iudicious
will
be
satisfied
.
Some
would
haue
cleare
gaines
to
signifie
onely
so
much
as
is
remaining
when
all
charges
both
of
the
trade
,
and
also
of
house
keeping
haue
bin
abated
at
the
yeares
end
,
when
men
cast
vp
their
accounts
.
But
this
is
against
equitie
as
appeareth
foure
manner
of
waies
,
for
by
that
First
,
the
Minister
shall
haue
nothing
where
the
gaines
are
greater
if
the
gainer
be
lauish
in
expenses
.
Secondly
,
this
shall
cause
great
inequalitie
,
when
of
two
men
of
equall
trade
,
and
gainings
,
the
one
may
be
charged
with
ten
pounds
who
hath
beene
thriftie
,
the
other
not
with
tenne
pence
because
he
hath
beene
prodigall
.
Thirdly
,
it
abolisheth
all
proportion
betweene
personall
and
prediall
tything
,
when
in
prediall
tythes
there
Fourthly
,
a
Minister
dwelling
among
men
whose
trades
doe
maintaine
them
in
comelinesse
and
plentie
,
yet
not
increasing
their
estate
yearely
,
a
minister
I
say
dwelling
among
such
a
people
shall
haue
nothing
at
all
due
by
this
diduction
of
expences
,
but
while
his
people
doe
eate
the
fatte
and
drinke
the
sweete
,
he
may
well
fast
and
pray
,
for
more
then
they
in
curtesie
shall
please
(
ah
,
ah
)
to
bestowe
vpon
him
,
he
may
not
challenge
,
if
this
rule
were
good
.
But
will
any
indifferent
iudgement
allow
this
for
reasonable
?
if
men
did
thinke
that
there
ought
to
be
any
proportion
betweene
them
and
their
ministers
in
expences
,
then
they
would
remember
,
that
the
Minister
is
to
liue
with
them
if
they
haue
whereon
to
liue
,
and
that
according
to
their
proportion
,
richer
with
those
which
are
richer
,
poorer
with
those
whith
are
poorer
,
and
that
this
meanes
of
life
is
due
vnto
him
by
conscience
which
is
to
be
guided
by
Gods
word
and
not
by
curtesie
which
is
at
m●ns
pleasure
:
and
further
that
the
Ministers
part
is
due
vnto
him
not
onely
where
men
can
earne
or
gaine
more
then
they
spend
,
but
also
where
God
doth
so
blesse
men
as
that
they
can
earne
so
much
as
ordinarily
they
neede
and
doe
spend
.
Why
payeth
a
man
tythes
but
in
acknowledgment
that
what
hee
gaineth
is
by
the
blessing
of
the
Lord
?
if
then
that
which
thou
earnest
toward
the
maintenance
of
thy
charge
and
familie
be
thine
owne
earning
,
proceeding
either
meerely
or
principally
from
thine
owne
endeauour
and
prouidence
,
and
that
onely
the
ouerplus
,
which
thou
cansts
spare
aboue
thy
needefull
expence
,
proceedeth
from
the
blessing
of
God
,
then
indeede
thou
art
to
pay
tythes
onely
of
that
surplusage
or
remainder
,
and
not
of
that
wherewith
thou
doest
feed
and
cloath
thy
houshold
.
But
if
all
be
of
God
,
why
owest
thou
not
tythes
of
all
thine
increase
,
whether
it
increase
toward
purchasing
,
or
towards
housekeeping
?
howsoeuer
it
increaseth
it
is
by
Gods
blessing
,
and
therefore
oweth
vnto
God
his
tribute
.
Doth
God
say
any
where
that
onely
then
hee
will
haue
tythe
when
the
parties
increase
is
more
then
inough
for
that
yeares
expence
?
God
neuer
gaue
any
hint
or
occasion
of
any
such
conceite
,
and
therefore
it
is
but
an
vngrounded
fancie
,
conceiued
by
errour
,
brought
forth
by
couetousnesse
,
and
maintained
by
violent
&
wilfull
preiudice
,
for
it
is
against
equitie
.
In
the
next
place
we
haue
reuerently
to
consider
what
The
Glosse
vpon
the
Gregorian
decretalls
speaketh
thus
,
If
it
be
alleadged
that
the
stocke
is
not
increased
vntill
house-keeping
charges
be
defraied
:
I
answer
that
it
is
an
vntrue
allegation
,
for
the
stocke
is
increased
when
by
any
returne
or
vse
thereof
there
is
any
thing
added
vnto
it
,
as
when
tenne
pounds
or
ten
pounds
worth
is
made
eleuen
pounds
,
here
is
an
increase
,
and
the
vse
whereto
it
is
conuerted
doth
not
take
away
either
the
name
or
the
nature
thereof
,
but
that
it
is
an
increase
,
and
therefore
tytheable
.
Henricus
Bohic
in
his
Commentarie
vpon
that
place
of
The
stocke
first
is
to
be
diducted
,
for
vntill
that
be
entire
at
the
ende
of
the
yeare
or
voyage
,
no
tythe
is
due
,
and
herein
is
no
fauour
,
for
as
well
must
the
husbandman
giue
the
tenth
of
the
very
land
it selfe
,
as
the
tradesman
of
his
stocke
.
But
the
indulgence
of
the
Church
hath
in
fauour
allowed
didu●●ions
o●
reparations
where
they
happen
,
as
in
shippes
;
also
of
carriage
,
factorage
,
impost
and
custome
,
and
such
like
:
but
that
house-keeping
should
be
in
like
manner
diducted
,
neuer
any
learned
mans
writings
haue
in
the
least
shew
allowed
.
And
surely
one
would
thinke
that
a
reasonable
man
would
rest
content
with
this
allowance
to
haue
all
the
charge
of
the
trade
consisting
of
the
stock
,
tooles
,
factorage
,
custome
,
and
impost
diducted
,
without
asking
to
haue
also
the
whole
expence
of
house-keeping
to
be
exempt
from
tything
.
But
here
the
olde
prouerbe
is
truely
verified
,
Licentia
deteriores
sumus
omnes
:
that
is
,
giue
an
inch
and
men
will
take
an
●ll
,
the
vnconscionablenesse
of
men
is
not
satisfied
with
the
large
fauour
of
the
Church
,
but
incroacheth
so
farre
as
to
pull
away
all
by
force
,
because
a
bountifull
allowance
was
graunted
freely
:
for
euen
vnto
that
passe
is
our
world
now
growen
,
that
tradesemen
doe
vtterly
denie
to
pay
any
thing
in
the
name
of
a
tythe
,
for
many
be
,
not
onely
the
men
,
but
euen
the
townes
and
Citties
in
England
in
my
knowledge
,
who
affoard
nothing
vnto
their
Ministers
,
but
what
themselues
please
in
curtesie
:
yea
many
of
great
wealth
and
worldly
abilitie
pay
nothing
at
all
either
in
dutie
or
in
beneuolence
;
but
onely
the
miserable
leane
Easter
offerings
,
and
the
fees
of
mariages
,
Church
goings
,
and
burialls
:
here
not
onely
dutie
,
but
euen
humanitie
also
is
forgotten
,
and
neither
feare
of
God
,
nor
regard
of
man
is
before
the
eyes
of
such
people
;
for
euen
the
statutes
of
the
land
doe
inioyne
paiements
The
third
meanes
of
euidence
in
this
point
,
is
the
remaining
In
those
records
,
the
tythes
of
particular
men
in
Citties
and
townes
of
trading
,
are
found
to
be
(
as
I
d●e
heare
)
of
some
three
,
of
some
foure
,
of
some
t●nne
and
twen●ie
pounds
per
a
mum
.
Hostiensis
a
Canonist
r●pe●teth
that
in
his
time
,
certaine
honest
lawyers
did
〈…〉
by
their
●i●es
certaine
purses
,
which
they
called
tyth●●
purses
,
wherein
they
put
the
tenth-shilling
of
then
〈…〉
for
the●●
Priests
.
There
is
no
probabilitie
theref●●●
〈◊〉
both
the
charge
of
trade
,
and
also
of
house-k●e●●●g
was
diducted
,
where
the
tythes
amount
to
so
〈◊〉
summe
.
And
lastly
,
when
men
consider
how
benefice●
of
li●tle
parishes
in
cities
and
townes
of
trade
,
are
valued
in
the
Kings
bookes
,
some
ten
,
some
twentie
pounds
●nd
more
per
annum
,
we
must
needs
think●
that
they
had
〈◊〉
tythes
,
when
they
were
so
deepely
rated
.
Where
are
those
tythes
now
?
were
they
due
onely
in
time
of
Poperie
?
are
the
Ministers
of
the
Gospel
debarred
from
them
?
is
this
the
reward
of
discouering
poperie
,
and
reuealing
the
truth
,
that
we
must
loose
our
tythes
for
our
labours
?
Or
doth
this
world
confesse
that
a
tythe
is
due
,
and
yet
vnder
colour
of
diducting
expences
,
leaue
no
tyth
to
be
recouered
?
Is
it
acknowledged
to
be
due
,
and
that
it
ought
truely
to
be
performed
(
as
in
that
statute
of
Edward
the
6.
)
and
yet
there
is
no
way
to
obtaine
it
,
but
what
couetousnesse
doth
with-hold
,
that
either
sinister
interpretation
shall
beare
out
and
iustifie
,
or
for
want
of
sufficient
lawe
,
it
cannot
bee
obtained
.
I
would
to
God
we
could
perswade
with
men
,
that
they
would
not
giue
so
great
scandall
,
and
so
iust
cause
to
open
the
mouth
of
the
Papist
,
to
call
our
profession
a
religion
of
libertie
,
when
as
what
they
paid
duely
,
as
they
were
iustly
bound
,
that
our
reformed
people
should
so
dissolutely
neglect
,
and
so
iniuriously
with-hold
from
God
and
his
ministers
,
that
full
fitly
may
a
Papist
say
to
many
a
thousand
amongst
vs
in
the
words
of
Paul
,
Thou
that
abhorrest
Idols
,
committest
thou
sacriledge
?
Rom.
2.
22.
CHAP.
XIII
.
Obiections
against
the
doctrine
of
tithes
propounded
and
answered
.
Obiection
.
1.
THere
is
no
Commaundement
in
all
the
newe
Testament
to
inioyne
payment
of
tythes
:
therefore
they
are
not
due
by
the
word
of
God
in
the
time
of
the
Gospel
.
Answer
.
To
this
obiection
there
are
in
readinesse
three
answers
.
1.
There
is
in
the
newe
testament
Commandement
to
this
effect
,
Gal.
6.
6.
Let
him
that
is
taught
in
the
word
,
make
him
that
hath
taught
him
partaker
of
his
goods
:
though
there
be
in
these
words
no
expresse
mention
of
a
tenth
part
,
yet
there
is
mention
and
iniunction
of
a
part
,
which
ought
to
be
performed
vnto
the
Minister
or
Teacher
,
out
of
euerie
mans
goods
.
What
part
is
that
?
if
Scripture
may
be
expounded
by
Scripture
,
then
that
part
is
the
tenth
part
;
for
that
and
no
other
doth
the
Scripture
assigne
determinatiuely
vnto
the
Ministers
of
God
for
their
seruice
,
as
hath
beene
alreadie
shewed
.
2.
What
if
there
were
no
Commandement
for
tythes
in
the
newe
Testament
?
yet
the
constant
practise
of
the
Church
from
time
to
time
neuer
ceasing
(
except
when
perfecution
put
all
things
out
of
frame
)
is
a
sufficient
rule
vnto
vs
,
and
of
necessicie
to
be
obserued
,
as
in
the
case
of
the
Sabbath
,
not
onely
obserued
once
in
euerie
week
,
but
also
changed
from
one
day
vnto
an
other
,
this
is
not
commanded
in
all
the
newe
Testament
,
and
yet
are
we
bound
vnto
this
obseruation
,
because
of
the
constant
practise
of
the
Church
,
which
is
vnto
vs
a
necessarie
president
to
be
imitated
.
3.
What
hath
beene
once
commanded
in
the
old
Testament
,
doth
remaine
a
law
for
euer
,
except
it
hath
s●nce
at
one
time
or
other
beene
repealed
:
but
God
hath
on●e
and
twice
challenged
the
tythes
for
his
owne
,
and
e●acted
that
they
bee
paid
faithfully
and
gladly
vnto
him
,
therefore
must
men
either
shewe
that
God
hath
abrogated
this
his
decree
,
and
relinquished
this
challenge
,
or
else
hold
themselues
still
bound
in
conscience
to
obey
God
in
that
commaundement
,
and
to
performe
vnto
him
that
which
he
doth
challenge
.
If
any
bodie
will
now
say
,
that
tythes
were
an
appendant
of
the
tabernacle
and
temple
,
belonging
onely
therunto
as
a
ceremonie
thereof
;
I
haue
alreadie
prooued
the
contrarie
,
cap.
6.
and
if
I
had
not
prooued
it
,
yet
were
not
a
mans
conscience
euer
the
more
discharged
;
for
in
this
case
,
the
tyth-payer
is
to
be
put
vnto
his
proofe
,
it
is
enough
for
the
receiuer
to
shewe
that
they
were
once
made
his
:
this
holdeth
strong
vntill
the
tyth-payer
can
shewe
,
either
that
the
graunt
was
made
but
for
a
limited
time
,
or
else
that
since
the
making
,
that
graunt
hath
been
by
some
act
disanulled
:
As
for
example
;
If
it
be
once
enacted
that
the
tenth
part
of
euerie
mans
liuing
bee
paid
vnto
the
King
,
the
subiect
is
bound
accordingly
to
make
●is
payment
,
except
he
can
expressely
shew
that
that
act
hath
beene
either
by
some
other
later
act
repealed
,
or
by
some
inserted
prouiso
expired
and
auoided
.
The
King
sufficiently
prooueth
his
due
,
when
hee
citeth
the
act
or
statute
:
the
subiect
therefore
is
bound
to
his
obedience
,
vntill
he
shew
a
sufficient
dispensation
.
But
thou
thinkest
that
thou
hast
a
sufficient
discharge
,
because
thou
caust
say
,
the
tythes
haue
ceased
with
the
sacrifices
and
ceremonies
;
alasse
,
alasse
,
segging
is
no
good
●oping
,
thou
must
shewe
and
prooue
it
:
Is
it
enough
to
say
to
the
King
,
your
tenth
and
taske
is
out
,
and
to
be
paid
no
longer
,
because
wee
haue
done
paying
the
last
graunted
subsidie
?
No
,
no
,
except
that
thou
canst
prooue
that
the
taskes
or
tenths
were
to
continue
no
longer
then
those
subsidies
should
be
in
paying
:
So
it
is
not
enough
for
thee
to
say
,
the
tythes
haue
ceased
with
the
ceremonies
and
sacrifices
,
except
thou
canst
prooue
by
some
Scripture
,
that
either
tythes
were
ceremonies
or
sacrifices
,
or
that
they
were
to
be
paid
but
onely
so
long
as
the
ceremonies
and
sacrifices
lasted
;
if
thou
canst
prooue
this
,
then
keepe
thy
tythes
,
we
will
not
aske
them
;
we
will
refuse
them
The
precept
concerning
the
Sabaoth
day
once
giuen
,
was
to
continue
an
eternall
commandement
,
neuer
to
be
neglected
,
because
God
neuer
repealed
it
.
Changed
indeed
it
was
,
but
by
the
spirit
of
god
,
vpon
iust
and
waightie
cause
;
so
tythes
once
inioyned
by
God
,
are
still
due
till
God
remit
them
.
If
a
man
shall
say
,
that
though
it
cannot
be
shewed
expressely
with
pregnant
proofe
from
the
Scripture
,
when
and
vpon
what
cause
tythes
haue
beene
repealed
,
yet
it
may
be
that
there
is
some
guesse
,
and
peraduenture
God
may
haue
repealed
tythes
vpon
some
sufficient
cause
,
let
him
remember
himselfe
that
a
man
must
liue
by
faith
,
and
not
by
peraduentures
:
Faith
dareth
not
depart
from
the
reuealed
will
of
God
,
vpon
hope
that
peraduenture
God
hath
otherwise
determined
,
seeing
that
the
reuealed
will
of
God
which
is
the
Scripture
,
must
bee
our
direction
.
Therefore
though
paiment
of
tythes
were
not
enioyned
in
the
newe
Testament
,
yet
it
ought
still
to
be
performed
,
because
that
what
the
olde
Testament
hath
so
plentifully
required
in
this
behalfe
,
the
same
is
not
reuoaked
in
any
Scripture
,
either
of
olde
or
newe
Testament
.
The
continuance
of
a
law
needeth
not
a
repetition
or
second
mention
:
indeede
no
law
is
abrogated
except
it
be
mentioned
,
but
a
lawe
once
made
(
without
any
limitation
of
time
)
is
continued
still
,
in
that
it
is
not
at
all
named
.
Obiection
.
2.
Payment
of
the
exact
tenth
cannot
be
included
in
the
morall
lawe
,
because
the
law
of
nature
,
which
is
also
the
Answer
.
The
morall
lawe
is
of
larger
extent
then
the
lawe
of
nature
:
the
lawe
of
nature
in
strict
signification
is
onely
that
common
equitie
whose
principles
are
engrauen
in
our
nature
,
so
as
by
the
very
instinct
of
nature
we
doe
discerne
the
same
in
some
measure
:
of
which
sort
are
these
,
Thou
shalt
worship
one
God
:
Thou
shalt
honour
thy
father
and
mother
:
Thou
shalt
not
kill
,
&c.
But
the
morall
law
comprehendeth
all
these
naturall
precepts
,
and
also
some
other
positiue
commandements
giuen
by
God
to
continue
,
not
for
a
time
,
as
the
ceremonialls
,
and
iudicialls
,
but
for
euer
:
of
this
kind
is
the
fourth
commaundement
,
for
a
set
day
in
euery
weeke
,
to
be
consecrated
to
the
solemne
worship
of
Almightie
God
:
such
also
was
the
prohibition
of
eating
the
forbidden
fruite
,
and
such
is
this
law
of
tythes
:
Morall
,
because
ordained
of
God
without
limitation
,
to
continue
to
the
end
of
the
world
:
but
not
natural
in
that
st●●ctnesse
of
signification
,
because
the
light
of
nature
doth
not
discouer
it
in
this
determined
number
.
Obiection
.
3.
There
were
three
sorts
of
tythes
in
the
old
Testament
,
one
tenth
to
maintaine
the
Leuite
and
Priest
,
who
had
his
tenth
out
of
the
tenth
of
the
Leuite
:
(
Numb.
18.
v.
24.
and
26.
)
an
other
tythe
to
be
eaten
in
the
place
which
the
Lord
should
ch●●se
,
Dent.
14.
23.
)
and
a
third
tythe
euery
third
year●
for
the
L●uite
and
poore
(
Deut.
14.
●9
.
)
Now
,
the
second
and
third
tythes
are
ceased
,
therefore
why
are
not
the
first
also
ceased
?
Answer
.
God
commanded
in
the
law
diuers
sorts
of
Saboaths
,
as
,
the
Saboath
of
dayes
;
(
Exod.
●0
.
10.
)
the
Saboath
of
weekes
,
(
Leuit.
23.
15.
)
the
Saboath
of
yeares
,
(
Leuit.
25.
4.
)
and
they
had
also
the
great
Saboath
,
(
Ioh.
19.
31.
)
But
now
that
great
Saboath
,
the
saboath
of
yeares
,
and
the
saboath
of
weekes
haue
ceased
,
and
yet
the
saboath
of
dayes
remaineth
:
So
in
the
seuerall
kinds
of
tythes
the
two
latter
sortes
ceasing
,
doe
not
also
inferre
a
nullitie
of
the
first
.
Secondly
,
Aquinas
answereth
this
obiection
,
saying
,
Thirdly
,
there
is
an
answer
to
be
framed
to
this
obiection
Obiection
.
4.
If
the
Ministers
of
the
new
Testament
must
haue
like
tythes
as
the
Leuites
had
,
then
they
may
not
owne
any
other
estats
,
whether
purchased
with
mony
,
or
descending
vnto
them
by
inheritance
;
for
the
Leuites
were
allowed
no
other
part
among
their
brethren
sauing
onely
the
tythes
,
Numb.
18.
20.
Answer
.
The
courses
that
are
taken
in
abridging
Ministers
of
their
tythes
together
with
other
charges
which
are
continuall
vpon
them
,
and
the
hospitalitie
and
charitie
expected
at
their
hands
beyond
others
of
much
better
abilitie
,
will
easily
take
order
that
Ministers
be
no
great
purchasers
.
And
to
preuent
Ministers
that
they
become
not
great
heires
,
there
is
a
reasonable
sure
practise
,
when
fewe
or
none
preferre
any
of
their
sonnes
to
the
ministerie
,
but
those
for
whom
they
haue
,
or
to
whom
they
will
giue
none
other
inheritance
;
to
the
poore
is
the
Gospel
preach●d
saith
our
Sauiour
,
and
by
the
poore
is
the
Gospell
also
preached
,
may
we
affirme
,
when
for
the
most
part
heires
and
gentlemen
repute
the
Ministery
too
base
a
calling
for
their
imployment
.
But
suppose
that
the
priuate
possessions
and
inheritances
of
Ministers
were
greater
,
then
they
are
,
ten
times
doubled
,
yet
notwithstanding
it
doth
not
follow
that
their
tythes
,
gleab
,
and
offerings
,
should
depriue
them
of
their
priuate
estates
.
For
,
the
case
of
the
Leuites
is
herein
no
president
for
vs
:
because
the
Leuites
were
to
take
no
further
care
for
their
wiues
and
children
,
then
to
leaue
them
in
the
common
estate
of
the
Church
,
as
they
were
before
:
the
children
did
alwaies
succeede
their
parents
in
administring
vnto
the
Lord
and
receauing
tythes
and
offerings
:
for
the
preisthood
and
Leuiticall
administration
was
peculiar
to
that
tribe
,
therefore
they
needed
no
other
inheritance
but
their
tythes
,
offerings
,
and
Citties
.
But
the
Ministerie
of
the
Gospel
is
not
tied
to
any
one
family
,
but
in
all
degrees
and
kinreds
those
are
to
bee
imployed
in
this
seruice
,
whom
God
hath
endued
with
zeale
and
wisedom
sutable
for
the
calling
;
so
that
when
the
father
is
dead
the
children
are
vtterly
destitute
further
then
prouision
hath
beene
made
for
them
,
by
the
carefulnesse
of
their
parents
while
they
liued
.
Therefore
though
the
Leuites
had
no
other
portion
but
the
inheritance
of
their
publique
Ministerie
;
yet
the
Preachers
of
the
Gospel
may
be
owners
of
priuate
lands
and
riches
,
because
that
the
wifes
and
children
of
the
Ministers
of
the
Gospell
doe
not
liue
sustained
by
the
tythes
when
their
fathers
and
husbands
are
dead
.
Obiection
.
5.
This
maintaining
of
Ministers
by
tythes
seemeth
not
to
hold
any
good
proportion
,
because
that
in
some
places
the
exact
tythe
is
too
much
to
be
allowed
vnto
the
Ministers
of
those
places
;
and
in
other
places
the
countrie
may
be
so
poore
,
as
that
the
tythes
thereof
though
fully
paied
are
too
scant
a
maintenance
,
therefore
in
some
places
the
ninth
,
eight
,
or
seauenth
part
had
need
be
affoarded
to
the
Ministers
maintenance
,
and
in
other
places
the
eleuenth
,
twelfth
or
twentieth
part
may
be
fully
sufficient
.
Answer
.
Here
is
great
care
for
a
golden
meane
betweene
too
much
,
and
too
little
,
how
to
put
the
Ministers
meate
and
apparell
in
a
paire
of
ballance
.
The
Ministers
too
much
is
indeede
the
eye-soare
vnto
most
men
,
while
they
surviewe
euery
desolate
and
mangled
vicaridge
through
the
dimmest
spectacles
of
enuy
and
grudging
.
And
therefore
the
abating
still
of
this
supposed
too
much
,
is
the
verie
marke
that
is
so
earnestly
eyed
,
and
continually
aimed
at
and
not
missed
,
while
the
worlds
too
little
truth
of
conscience
,
religion
and
deuotion
,
is
the
heart-soare
of
the
poore
ministerie
,
who
feele
the
cold
wind
through
their
ruined
and
crasie
walies
,
fare
with
thinne
diet
,
and
crouch
vnder
the
decayed
threds
of
their
ouerworne
apparell
;
which
so
manifest
,
and
so
common
extremities
,
the
world
more
scornfully
smileth
to
behold
,
then
compassionately
careth
to
red●esse
.
If
the
poore
ministerie
were
as
able
to
avoide
this
reall
and
afflicting
too
little
,
as
men
are
warie
to
preuent
it
from
surfetting
vpon
too
much
,
wee
should
soone
finde
out
the
mediocritie
:
But
I
come
to
a
directer
answer
,
vz.
In
no
countrie
peaceably
possessed
,
and
ciuilly
inhabited
,
can
the
true
tythes
of
the
increase
of
the
land
,
and
of
the
peoples
ende●uour
,
bee
either
too
much
or
too
little
,
for
the
honourable
maintenance
of
so
many
Ministers
,
as
are
ordinarily
competent
to
attend
the
spirituall
charge
of
that
countrie
.
For
the
clearing
and
further
strengthening
of
this
answer
,
it
is
not
altogether
impertinent
to
consider
,
that
diuerse
learned
men
(
whereof
some
haue
published
their
Furthermore
,
the
fruitfulnesse
of
one
countrie
,
and
the
barrennes
of
an
other
,
doth
not
inferre
any
such
disproportion
as
men
doe
imagine
;
for
proportion
must
be
,
not
so
much
between
the
estate
of
one
Minister
and
another
,
all
the
world
ouer
,
as
betweene
the
estate
of
euerie
Minister
,
and
the
estate
of
that
people
vnto
whome
he
doth
administer
;
that
so
where
the
people
are
rich
,
the
ministers
estate
may
be
the
more
abundant
,
and
where
the
people
are
poore
,
the
Ministers
reuenewes
are
to
bee
the
smaller
;
and
yet
is
here
admitted
neither
too
much
superfluitie
for
one
place
,
nor
too
much
penurie
in
an
other
,
if
there
be
any
reasonable
hand
held
in
the
limiting
of
parishes
,
which
is
a
thing
appertaining
to
the
care
of
the
gouernours
or
magistrates
.
He
that
is
a
Minister
in
the
richest
cittie
in
the
world
,
in
the
choisest
place
,
among
the
wealthiest
people
thereof
if
his
parish
bee
but
small
,
and
his
people
sewe
,
then
though
all
manner
of
tythes
bee
neuer
so
saithfully
paid
vnto
him
,
yet
snal
he
haue
no
such
vnreasonable
liuing
,
but
that
may
well
without
enuie
or
grudging
be
allowed
vnto
him
.
But
what
if
the
parish
bee
great
,
among
a
verie
rich
people
?
if
it
be
vnreasonably
great
,
it
is
easie
for
the
Magistrate
to
lessen
it
:
if
it
bee
but
tolerably
great
(
for
to
make
all
parishes
of
the
same
bignesse
,
and
all
benefices
of
the
same
greatnesse
of
reuenewe
,
were
in
seeking
proportion
,
to
ouerthrowe
all
true
proportion
and
reason
)
then
are
the
tythes
thereof
no
larger
then
are
fit
to
be
affoarded
to
such
a
man
,
as
is
fit
to
vndertake
so
great
a
charge
:
for
what
was
written
vpon
the
golden
apple
sent
to
the
mariage
of
Peleus
,
that
is
the
inscription
and
ought
to
crescat
honos
vt
meritum
,
that
man
is
to
be
rewarded
in
this
life
with
the
greater
honour
and
more
liberall
meanes
of
maintaining
this
life
,
for
diuerse
causes
:
1.
That
the
worthiest
men
should
not
receiue
discouragement
,
while
the
selfe
conceited
worldling
doth
behold
and
●lowt
that
learning
wants
reward
:
but
that
as
the
things
of
this
world
are
gods
good
blessings
vnto
his
children
;
so
both
the
world
may
see
,
and
the
godly
minister
may
feele
,
that
euen
in
these
things
,
and
in
this
world
also
,
there
is
areward
for
the
righteous
,
whilest
,
that
full
reward
and
eternall
waight
of
glorie
is
faithfully
expected
.
2.
That
others
may
be
allured
and
encouraged
both
to
the
studie
of
diuinitie
,
and
also
to
seeke
to
excel
in
that
course
:
for
,
honos
alit
artes
:
reward
breedes
industrie
.
But
the
flow●er
will
verie
quaintly
obiect
,
that
these
things
,
wealth
and
preferment
are
carnal
matters
,
which
the
man
of
God
which
is
spirituall
,
should
not
looke
after
:
To
a
scornfull
obiection
wee
giue
yet
a
sober
answer
,
that
it
is
lawfull
for
the
man
of
God
to
expect
and
demand
his
due
allowance
of
worldly
things
:
for
our
Sauiour
Christ
himselfe
hath
said
,
that
the
blessed
me●k●
shall
inherit
the
earth
:
these
things
shall
bee
cast
vpon
those
,
who
seeke
the
kingdome
of
God
and
his
righteousnesse
:
and
that
the
labourer
●●
worthie
of
his
hyre
.
And
further
,
seeing
there
are
diuers
●●des
of
life
,
which
are
honest
and
lawefull
,
besides
the
hol●
ministerie
,
which
is
so
labourious
,
and
proposed
to
the
contempt
of
the
world
beyond
all
other
callings
,
it
is
3.
The
more
any
man
excelleth
in
learning
holinesse
,
and
other
gracious
qualifications
of
the
Ministerie
,
the
more
is
the
concurse
both
of
acquaintance
and
strangers
flocking
vnto
him
,
who
are
to
be
entertained
by
him
,
not
sordidly
and
penuriously
,
as
if
they
were
with
some
desolate
wretched
man
in
his
miserie
,
but
comelily
and
liberally
as
with
an
happie
man
whome
God
hath
blessed
.
4.
As
the
greatest
cures
are
to
be
committed
to
the
ablest
men
of
ministeriall
abilities
;
so
,
in
so
great
congregations
it
is
not
vnvsuall
,
that
they
need
assistants
and
coadiutors
,
vnder
so
great
a
burthen
,
and
therefore
their
reuenues
neede
be
the
ampler
,
that
they
may
be
able
to
entertaine
such
helpers
.
Againe
the
healthfullest
bodies
,
specially
of
crazie
stadents
,
are
subiect
vnto
daily
ailements
and
diseases
,
the
time
of
sickenesse
is
chargeable
,
in
physique
,
diet
,
attendance
,
and
many
expences
within
doores
,
besides
the
extraordinarie
helpe
which
must
then
be
vsed
in
the
worke
of
the
Ministerie
.
If
a
man
hath
not
such
a
full
handed
estate
,
as
that
in
time
of
health
hee
may
lay
vp
against
these
times
of
sickenesses
,
hee
must
either
begge
or
want
.
To
want
is
to
perish
,
to
beggo
is
not
honourable
,
shall
men
of
worldly
imployment
be
enabled
by
their
trades
to
buy
what
they
neede
,
and
to
command
what
is
requisite
,
by
the
power
of
the
purse
,
and
shall
Gods
Minister
in
a
case
of
extremitie
stand
to
curtesie
,
beeing
otherwise
vnable
to
releeue
himselfe
?
if
it
be
allowed
that
in
reason
the
function
of
the
Ministerie
should
furnish
the
Minister
sufficiently
for
these
occasions
,
then
why
should
he
not
be
allowed
a
bountifull
reuenue
?
Is
it
nothing
againe
that
Ministers
not
imploying
themselues
in
secular
affaires
,
haue
no
other
patrimonie
for
their
children
,
nor
dower
for
their
wiues
,
but
what
they
reserue
out
of
their
annuall
meanes
,
whether
the
same
be
tythes
or
other
exhibitions
?
what
can
be
spared
for
the
morow
where
there
is
not
inough
for
the
present
day
?
5.
The
greater
is
a
mans
parish
;
the
greater
is
the
number
of
the
poore
,
which
doe
daily
depend
vpon
him
for
releefe
;
the
greater
also
is
the
number
of
his
parishioners
,
among
whom
he
is
to
exercise
hospitalitie
,
to
maintaine
loue
and
familiaritie
with
them
,
thereby
to
obserue
their
seuerall
dispositions
,
and
to
gaine
their
affections
.
Who
knoweth
not
,
how
contemptible
that
Minister
is
,
in
the
account
of
the
world
,
who
is
onely
fit
to
receiue
kindnesse
without
abilitie
to
requite
the
same
,
but
rather
depends
like
a
begger
,
vpon
the
curtesie
of
his
people
,
then
is
able
with
his
purse
to
relieue
a
begger
?
It
is
a
great
ioy
to
many
men
,
to
see
their
Ministers
estate
such
,
as
that
he
must
acknowledg
and
account
himselfe
beholden
vnto
them
for
a
meales
meate
,
ab
miserie
!
Hath
any
Catone
rigidior
,
he
is
too
austere
,
they
can
vse
no
mirth
in
his
companie
:
the
faults
which
hee
obserueth
,
hee
must
either
ouersee
without
taking
notice
,
or
smooth
them
vp
with
euphemismes
and
good
constructions
,
hee
must
suffer
euery
fantasticall
idiot
,
to
beare
himselfe
like
a
young
Duke
,
to
say
what
he
will
,
and
to
doe
what
hee
will
,
or
else
be
assured
to
be
either
frowned
on
to
his
face
,
or
flowted
to
his
backe
for
being
too
busie
:
on
the
other
side
,
where
a
Minister
competently
qualified
with
learning
,
zeale
,
and
a
blamelesse
conuersation
,
hath
also
that
competencie
of
outward
estate
,
as
that
he
is
able
to
pleasure
his
neighbours
,
with
worldly
kindnesses
,
liuing
vpon
his
owne
lawfull
reuenues
of
the
altar
,
without
depending
vpon
mans
good
pleasure
,
this
man
shall
speake
with
authoritie
;
for
this
is
the
common
errour
of
the
carnall
man
,
that
hee
naturally
thinketh
that
the
more
〈◊〉
,
the
more
wise
and
honest
is
any
man
.
M●n
are
men
of
flesh
and
blood
,
and
though
they
be
indowed
with
many
excellent
graces
,
yet
they
may
be
tempted
through
present
neede
to
indure
much
dishonour
to
God
,
and
to
permit
men
to
behaue
themselues
many
waies
vngodlily
,
which
otherwise
they
would
preuent
,
if
the
feeling
of
their
pouertie
did
not
restraine
their
zeale
;
And
therefore
,
howsoeuer
the
holding
of
Ministers
in
pouerty
be
a
thing
pleasing
to
the
couetousnesse
,
pride
,
and
voluptuousnesse
of
the
carnall
man
,
yet
(
●ead
●s
not
into
temptation
)
it
is
very
disaduantageable
to
the
glorie
of
God
and
saluation
of
men
.
Therefore
grudge
not
at
the
sufficiencie
of
the
maintenance
,
which
in
any
place
is
affoarded
to
the
Minister
by
the
tythes
of
his
peoples
increase
,
but
rather
be
thankfull
to
God
,
that
some
yet
haue
so
good
encouragement
,
and
wish
well
to
the
rest
by
your
heartie
and
charitable
prayers
,
pi●●ying
those
who
sweat
at
the
kill
to
square
and
harden
bricke
,
but
are
not
allowed
sufficient
strawe
:
performe
euery
man
what
is
his
dutie
at
least
,
in
the
true
payment
of
the
Lords
demand
,
say
not
of
this
or
of
that
benefice
that
it
is
too
much
to
maintaine
a
Minister
,
〈…〉
●s
i●●hou
hast
or
couldest
haue
the
like
and
larger
〈◊〉
for
thine
owne
expence
,
thou
wilt
not
account
them
any
more
then
sufficient
.
And
so
to
the
first
part
of
the
obiection
,
vz.
that
in
some
places
the
true
tythes
〈◊〉
too
much
for
the
Ministerie
:
I
haue
answered
enough
.
As
for
the
other
part
of
the
obiection
,
vz.
In
some
bar●en
countries
the
tythes
are
too
little
;
I
shall
easily
answer
〈◊〉
more
succinctly
:
for
howsouer
this
be
brought
in
to
make
a
stirre
withall
,
yet
this
is
not
the
maine
rubbe
,
and
I
make
no
doubt
but
that
I
shall
full
quickly
perswade
,
that
the
tythes
of
the
earth
,
cattell
,
and
trading
,
are
not
(
in
any
cruill
and
peaceable
countrie
)
too
little
to
maintaine
so
many
Ministers
,
as
are
competently
requisite
for
that
people
.
The
reason
of
mine
answer
is
this
,
vz.
if
one
man
bee
sufficient
to
be
the
pastor
ouer
a
parish
of
twentie
,
thirty
,
fortie
,
or
fiftie
familyes
,
then
are
the
tythes
of
that
parish
(
i●
being
in
differently
limited
)
a
sufficient
maintenance
for
the
Minister
thereof
:
for
if
one
man
haue
the
tenth
part
of
the
increase
of
the
corne
,
fruit
,
and
cattell
of
fourtie
familyes
,
then
that
one
man
hath
foure
tymes
as
much
of
such
commodities
for
the
maintenance
of
his
family
,
as
any
one
family
of
the
other
fortie
hath
,
if
you
suppose
the
parish
equally
diuided
into
fortie
parts
.
It
is
true
that
no
parish
is
so
euenly
diuided
,
but
that
some
one
man
may
haue
twentie
parts
of
the
fourtie
in
some
ample
Lordship
,
w●●
the
next
neighbour
hath
scantly
halfe
a
part
,
but
the
ty●h●
do
equally
though
arise
vnto
the
incumbent
in
the
whole
summe
,
whether
euerie
mans
part
be
of
the
s●me
quantitie
,
or
that
some
haue
more
,
and
others
lesse
,
that
maketh
no
variance
,
but
that
the
tythes
of
any
parish
of
reasonable
limits
,
may
be
a
sufficient
honourable
maintenance
for
the
pastor
thereof
:
for
if
thirtie
,
or
fourtie
f●m●lies
can
be
maintained
competently
each
of
them
with
their
owne
nine
parts
,
then
may
the
incumbent
or
minis●●r
liue
honourably
and
bountifully
with
the
tenthes
of
all
these
;
especially
considering
,
that
what
may
be
adiudged
but
a
scant
maintenance
in
one
place
,
is
a
liberall
allowance
in
an
other
:
As
for
example
,
an
hundred
powndes
per
annum
in
some
parts
of
Wales
,
or
Scotland
,
is
a
greater
reuenue
then
eight
or
nine
score
pounds
in
the
heart
,
or
Southerne
part
of
England
.
And
as
I
said
before
,
that
the
estate
of
the
Minister
is
to
hold
proportion
with
the
people
among
whome
he
administreth
;
so
as
where
they
are
richer
,
he
ought
the
more
to
abound
;
so
now
I
say
againe
,
that
where
the
estate
of
the
people
is
the
meaner
,
there
the
reuenewes
also
of
the
Minister
are
of
necessitie
suiteable
vnto
the
people
,
except
his
portion
be
accidentally
increased
by
gleab
,
or
some
such
aduantage
,
wherewith
deuoute
men
haue
enlarged
the
originall
allowance
.
If
the
place
be
extreamely
poore
,
then
in
that
case
both
Minister
and
people
must
be
relieued
by
the
charitie
of
neighbour
Churches
as
they
shall
be
able
,
but
this
an
extraordinarie
case
,
which
seldome
or
neuer
happeneth
in
a
ciuill
and
peaceable
inhabited
countrie
:
And
therefore
(
notwithstanding
this
objection
.
)
Ministers
of
the
gospel
are
to
be
maintained
by
tythes
,
which
as
they
are
due
vnto
them
by
the
word
of
God
.
so
where
parishes
are
any
thing
indifferently
diuided
,
there
the
tythes
are
competent
,
neither
too
great
nor
too
small
to
maintaine
the
ministerie
.
Obiection
.
6.
Tithes
haue
been
both
taken
away
,
and
alienated
from
the
Church
by
Kings
and
Princes
,
and
also
at
other
times
giuen
and
confirmed
thereunto
by
their
acts
and
edicts
;
therefore
they
are
not
due
by
the
word
,
but
to
be
disposed
by
the
pleasure
of
Kings
and
Princes
.
Answer
.
It
is
true
indeede
that
Kings
and
Princes
,
as
wee
haue
formerly
rehearsed
,
cap.
11.
haue
taken
much
from
the
Church
,
but
à
facto
ad
ius
non
valet
consequentia
:
that
is
,
it
followeth
not
,
that
because
they
did
it
,
therefore
it
was
well
done
;
no
more
then
it
will
be
prooued
that
we
may
worship
Ashtaroth
,
and
Milcom
,
because
this
was
wickedly
done
by
Salomon
and
other
Princes
.
Magistrates
(
wee
confesse
also
)
haue
made
lawes
to
compell
men
to
pay
tythes
,
but
yet
herein
haue
they
not
enacted
any
newe
lawe
of
their
owne
,
but
renewed
the
lawe
of
God
,
or
rather
taken
order
to
cause
Gods
auncient
lawe
in
this
behalfe
to
be
put
in
execution
among
their
subiects
,
as
they
doe
the
like
in
other
cases
:
as
for
example
,
a
murtherer
is
to
die
by
the
law
of
man
,
but
this
prooueth
not
,
that
a
murtherer
is
not
to
be
auenged
with
death
by
the
word
of
God
,
but
only
that
the
good
Magistrate
doth
carefully
prouide
that
sinne
may
be
punished
as
God
hath
appointed
:
euen
so
,
though
kings
and
Princes
haue
made
lawes
for
paiment
of
tythes
to
the
ministerie
,
yet
are
they
due
by
the
lawe
of
God
which
is
farre
more
auncient
.
Obiection
.
7.
There
are
many
men
in
townes
and
cities
of
trade
and
occupation
,
who
though
they
giue
either
nothing
at
all
,
or
verie
little
vnto
their
Ministers
;
yet
they
do
either
liue
very
poorely
,
or
at
least
they
saue
nothing
at
the
yeare●
ende
:
How
should
these
men
doe
if
they
must
pay
their
tythes
exactly
out
of
all
their
gaines
and
carnings
?
Answer
.
This
same
verie
allegation
might
the
countrie
man
also
make
,
but
it
availeth
him
not
any
more
then
if
he
made
the
same
plea
to
debarre
his
landlord
of
his
rent
;
therfore
as
the
like
plea
helpeth
not
the
countrie
man
,
so
no
more
can
the
cittizen
finde
any
benefit
thereby
;
yet
I
answer
otherwise
,
and
that
three
wayes
.
First
,
they
who
truely
pay
their
tythes
,
may
saue
something
though
not
so
much
as
if
they
paid
them
not
,
yet
that
which
they
may
inioy
with
a
quiet
and
good
conference
,
wherewith
one
pennie
is
more
to
be
regarded
then
thousands
of
gold
and
siluer
without
it
,
what
men
spare
or
spend
without
tithing
cannot
be
sanctified
vnto
them
,
because
they
detaine
the
good
from
the
owner
thereof
;
and
deuoure
that
which
is
holy
.
Secondly
,
many
men
,
yea
most
,
if
not
all
men
,
may
pay
their
tythes
truely
,
and
yet
reserue
as
much
at
the
yeares
ende
as
if
they
had
not
paid
one
pennie
of
tythe
,
if
they
will
bee
more
sparing
in
diuerse
other
superfluous
and
lesse
needefull
expences
of
feasting
,
banqueting
,
apparelling
,
gaming
,
building
,
or
some
other
of
like
nature
,
which
are
maintained
by
many
men
in
cities
and
townes
of
trading
with
the
ministers
money
,
while
he
is
not
paid
his
due
tenthes
.
Thirdly
,
men
might
pay
their
true
tenthes
,
and
yet
both
continue
the
bountie
of
their
liberall
expences
,
and
also
increase
their
estates
neuer
the
lesse
;
for
not
man
,
but
God
hath
spoken
by
the
Prophet
,
Bring
all
the
tythes
into
my
storehouse
,
that
there
may
be
meat
in
my
house
,
and
trie
me
now
herewith
saith
the
Lord
of
hostes
,
If
I
will
not
open
the
windowes
of
heauen
vnto
you
,
and
poore
you
out
a
blessing
without
measure
,
I
will
rebuke
the
deuourer
for
your
sake
,
&c.
I
would
to
God
that
men
professing
the
name
of
God
,
would
learne
and
knowe
what
it
is
to
depend
vpon
his
prouidence
.
The
heathen
shall
stand
vp
in
iudgement
against
Christians
,
for
the
verie
heathen
as
hath
bin
shewed
,
reputed
themselues
not
vndone
or
hindered
,
but
to
bee
the
more
plentifully
enriched
by
paying
their
tythes
.
We
often
doe
heare
men
complaine
that
though
they
follow
their
trades
diligently
and
carefully
,
with
a
good
competent
stocke
,
yet
they
put
all
into
a
bottomelesse
bagge
:
either
they
decaie
and
goe
backward
,
or
at
least
they
goe
not
forward
,
they
are
not
increased
.
May
I
not
speake
here
,
after
the
same
fashion
as
the
Apostle
speaketh
vnto
the
Corinthians
in
an
other
case
,
for
this
cause
〈…〉
and
weake
amongest
you
,
and
many
sleepe
.
So
,
for
thi●
cause
,
vz.
for
defrauding
God
and
his
Ministers
many
are
poore
&
needie
among
you
,
and
diuers
are
vndone
by
one
casualtie
or
other
.
If
my
speach
may
seeme
too
peremptorie
to
them
whom
selfe
loue
and
couetousnesse
hath
bewitched
:
then
heare
againe
the
word
of
the
Lord
by
the
same
Prophet
;
Yee
are
cursed
with
a
curse
,
because
yee
haue
spoiled
mee
.
serm.
de
tempor
.
Salomon
,
It
is
destruction
for
a
man
to
deuoure
that
which
is
holy
.
When
the
people
of
Israel
were
to
pray
vnto
God
for
his
blessing
vpon
them
,
and
their
land
,
they
were
so
to
craue
the
goodnesse
at
the
hands
of
the
Lord
,
as
themselues
had
dealt
truely
with
the
Lord
in
his
tythes
,
yea
they
must
in
their
prayers
In
the
common
excuse
which
the
Cittizen
maketh
,
one
thing
there
is
which
cannot
but
seeme
vnto
me
somthing
admirable
,
vz.
that
when
the
countriman
hauing
with
great
charge
and
labour
,
tylled
his
field
,
he
payeth
the
tenth
part
of
that
which
groweth
without
diducting
any
kind
of
charges
:
yet
the
tradesman
or
handicraft
thinketh
himselfe
deepely
taxed
:
if
hee
be
vrged
to
pay
the
tenth
part
of
the
tenth
,
which
is
the
hundreth
,
as
for
example
:
The
husbandman
,
with
the
charge
of
his
seed
,
cattell
and
seruants
,
and
his
owne
endeauour
also
imployed
vpon
a
farme
or
tenement
,
reapeth
at
the
yeares
end
as
much
corne
as
is
worth
fiftie
pounds
:
presently
he
separateth
out
of
the
same
the
worth
of
fiue
pounds
beeing
the
tenth
part
holy
vnto
the
Lord
.
And
howsoeuer
the
vngodly
man
,
which
considereth
not
the
prouidence
of
God
doth
lay
out
his
tyth
with
hearts
griefe
and
grudging
,
yet
that
man
,
who
in
the
godlinesse
and
faith
of
his
heart
,
knoweth
that
all
proceedeth
from
Gods
blessing
,
hee
doth
lay
out
his
tenth
with
gladnesse
and
readinesse
,
expecting
that
the
blessing
of
God
wil
be
the
more
plentifull
vpon
his
nine
partes
the
more
faithfully
hee
doth
performe
the
tenth
to
God
as
his
sacred
tribute
.
But
take
a
tradesman
or
handicraft
,
which
with
lesse
charge
and
toile
euery
way
earneth
by
his
owne
and
his
seruants
labour
fiftie
pounds
in
the
yeare
,
and
this
man
thinketh
himselfe
very
bountifull
,
if
there
come
out
of
his
purse
tenne
shillings
to
the
Ministers
maintenance
that
yeare
,
wherein
he
hath
earned
fiftie
pounds
;
now
here
is
but
the
hundreth
part
paid
where
the
tenth
is
due
,
suppose
If
you
compare
together
a
Cittizen
and
a
Countriman
beeing
both
of
the
like
abilitie
of
wealth
.
The
cittizen
doth
disdaine
that
the
countriman
should
exceed
him
,
or
come
neare
him
in
any
kind
of
expence
;
hee
will
haue
a
But
come
we
yet
something
nearer
to
consider
the
Cittizen
(
in
that
which
concerneth
this
point
,
and
the
matter
obiected
)
without
comparing
him
with
the
countriman
,
and
so
waigh
aduisedly
whether
it
be
iustly
orno
that
the
Cittizen
will
giue
no
greater
allowance
to
his
Minister
,
seeing
he
vsually
alledgeth
that
hee
doth
performe
in
this
dutie
according
to
his
abilitie
?
And
here
once
againe
good
Reader
be
patient
and
charitable
.
I
doe
not
aime
at
the
rebuke
of
any
one
particular
,
but
labour
to
effect
that
all
men
may
be
brought
to
acknowledge
(
as
it
doth
concerne
them
)
how
they
confute
themselues
with
their
owne
practise
,
I
knowing
I
speake
an
vndeniable
truth
(
I
thanke
God
)
I
am
resolute
,
then
when
thou
findest
euidently
that
what
I
speake
thou
canst
not
denie
,
be
not
of
the
mind
of
the
Iewes
,
who
were
enraged
against
Christ
when
they
could
not
contradict
him
:
but
shew
thy selfe
a
true
Israelite
and
acknowledge
with
Nathaniel
the
things
that
are
manifest
,
and
reforme
with
Zacheus
what
hath
beene
vniust
.
It
is
the
common
custome
of
citizens
and
inhabitants
of
great
corporations
,
to
celebrate
christinings
,
churchgoings
,
mariages
,
burialls
,
and
such
other
solemnities
,
with
verie
large
expence
,
and
yet
neuer
to
complaine
,
nor
thinke
themselues
grieued
.
Though
one
man
vpon
one
meale
,
or
vpon
a
verie
banquet
doth
lay
out
either
fiue
,
tenne
,
or
twentie
powndes
,
or
yet
more
,
according
as
hee
feeleth
himselfe
able
or
disposed
,
yet
euerie
pennie
hereof
is
cheerefully
dispended
,
but
if
in
regard
of
the
ministers
worke
vpon
those
occasions
either
ordinarily
imployed
,
or
extrrordinarily
toyled
,
either
lawe
or
curtesie
doth
admonish
them
to
performe
an
oblation
to
the
Lord
,
and
to
reward
his
minister
,
then
(
behold
the
inclination
I
will
not
say
of
all
men
,
God
forbid
:
but
of
most
men
,
and
that
is
enough
.
)
Some
with
a
smooth
face
and
sweet
words
,
will
giue
him
an
ouerly
kind
of
thanks
,
and
it
may
be
place
him
at
a
spare
ende
of
one
of
their
second
tables
,
but
as
for
any
other
consideration
,
either
it
is
none
at
all
,
or
else
the
offering
of
a
grudging
heart
,
and
a
withered
hand
,
which
is
verie
miserable
that
when
they
cast
the
bils
of
their
lauish
ostentation
,
the
ministers
share
is
sure
one
of
the
least
of
many
Items
.
Againe
,
when
men
speake
of
any
of
these
their
great
triumphes
,
they
will
cheerfully
looke
vp
without
discouragement
,
and
say
,
It
was
but
fiue
pounds
,
it
was
but
ten
powndes
,
it
was
but
twentie
powndes
,
&c.
It
comes
but
once
a
yeare
,
I
hope
to
recouer
it
by
the
grace
of
God
.
Thus
diminutiuely
and
hopefully
men
mention
any
great
charge
,
suitable
to
their
owne
humors
.
But
if
they
speak
of
that
small
allowance
which
they
make
to
the
Minister
,
then
they
are
euen
readie
to
groane
out
their
words
,
and
they
sound
out
euerie
syllable
at
the
full
length
,
with
heauie
accents
and
capitall
great
letters
,
I
ALOWE
HIM
FIFTEENE
SHILLINGS
,
TWENTIE
SHILLINGS
,
FORTIE
SHILLINGS
a
yeare
.
Neither
yet
is
this
spoken
in
disdaine
of
any
mans
beneuolence
or
contribution
be
it
more
or
lesse
,
but
onely
in
a
true
desire
to
touch
mens
hearts
,
and
to
stir
them
vp
to
consider
,
that
in
these
charges
which
concern
the
maintenance
of
the
minister
,
one
shilling
doth
seeme
as
much
,
and
affect
mens
verie
hearts
as
much
as
two
or
three
crownes
or
nobles
laid
out
vpon
such
other
occasions
as
I
haue
mentioned
.
Of
their
owne
humorous
expences
men
will
say
,
that
they
hope
to
recouer
them
,
but
the
charges
of
maintaining
the
Gospel
seeme
to
be
vtterly
cast
into
a
bottomlesse
bagge
.
Or
we
heare
men
say
,
that
those
and
the
like
mentioned
occasions
,
they
must
needes
furnish
bountifully
for
their
credit
sake
,
and
least
they
should
bee
suspected
to
decay
or
be
lesse
able
in
their
worldly
estates
,
whereby
their
reputation
might
be
impaired
,
and
themselues
the
lesse
trusted
.
But
then
is
it
not
as
much
for
a
mans
credit
to
be
liberall
to
his
Minister
,
as
to
be
lauish
to
the
butcher
,
Be
not
deceiued
,
God
is
not
mocked
.
We
seek
not
to
denie
but
that
when
we
write
or
speak
to
this
effect
,
we
do
respect
our selues
and
seeke
our
own
good
and
aduantage
,
yet
I
trust
in
God
that
we
doe
respect
our selues
and
our
owne
good
in
this
and
all
other
courses
moderately
,
and
ordinately
in
the
second
,
yea
in
the
third
place
,
hauing
learned
to
want
and
to
abound
,
and
in
all
estates
to
be
contented
;
howsoeuer
suspicious
heads
shall
please
to
censure
vs
.
What
we
principally
intend
in
our
whole
endeauour
is
,
that
God
may
bee
glorified
in
the
obedience
gained
to
his
holy
will
,
and
in
this
particular
labour
,
that
is
the
maine
mask
.
The
next
is
the
good
of
Gods
people
,
in
consideration
whereof
we
say
in
this
point
as
the
Apostle
doth
to
his
Philippians
,
Not
that
I
desire
a
gift
,
but
I
desire
the
fruit
which
may
further
your
reckoning
:
wee
desire
not
your
money
(
we
may
safely
say
comparatiuely
)
in
regard
of
the
farre
greater
and
most
longing
desire
we
haue
by
the
grace
of
God
to
indowe
your
iudgements
with
right
vnderstanding
of
that
truth
which
doth
directly
concerne
your
consciences
,
and
to
see
euident
testimonies
of
the
truth
and
soundnes
of
your
religion
.
If
it
were
possible
for
you
to
haue
Gods
Ministers
in
so
small
esteeme
without
preiudice
to
your
religion
,
I
doubt
not
but
that
we
could
(
by
the
helpe
of
God
)
be
the
better
content
with
any
condition
:
but
when
your
miserable
contributions
to
the
Ministers
(
which
your
other
expences
and
fashion
of
liuing
do
inexcuseably
condemne
)
cannot
but
call
the
sinceritie
of
your
deuotions
into
question
,
and
indeede
shamefully
blemish
the
same
:
This
,
this
is
it
that
is
the
corasiue
to
our
hearts
,
thornes
and
prickes
vnto
our
sides
and
soules
,
whilest
we
are
out-braued
by
the
insulting
Papists
,
who
tauntingly
demand
of
vs
,
whether
the
fruit
of
the
religion
which
we
teach
our
people
,
be
the
impouerishing
of
the
Ministers
by
withdrawing
their
maintenance
?
Obiection
.
8.
If
it
be
graunted
that
ministers
ought
honourably
and
sufficiently
to
be
prouided
for
,
what
needeth
this
contending
for
the
quotity
or
determinate
tenth
?
but
it
is
acknowledged
by
all
men
of
sober
wits
,
that
there
ought
to
be
sufficient
prouision
euery
where
,
for
the
Ministers
of
the
Gospel
,
and
therefore
this
exact
determinate
tenth
needes
not
be
so
strictly
vrged
.
Answer
.
So
may
men
as
well
aske
or
cauill
,
what
needed
Abraham
to
pay
to
Melchisedech
the
verie
tenth
?
what
needed
Iacob
to
vowe
the
verie
tenth
?
what
needed
God
to
require
the
verie
tenth
?
Had
it
not
beene
enough
for
God
to
say
to
the
Israelites
,
See
that
yee
maintaine
my
Leuites
and
Priests
sufficiently
,
though
hee
had
not
shared
out
their
allowance
so
particularly
?
But
almightie
God
knowing
man
,
and
what
is
in
man
,
and
how
vnfitting
a
iudge
he
is
to
determine
what
condigne
stipend
is
to
bee
affoarded
to
Gods
ministers
,
hath
not
referred
them
vnto
mans
curtesie
,
either
publike
or
priuate
:
but
hath
himselfe
allotted
vnto
them
their
determinate
portion
,
vnder
which
rate
none
should
dare
to
make
them
any
proffer
.
Secondly
,
if
Ministers
should
forgoe
their
tythes
,
and
goe
seeke
vp
that
sufficient
prouision
which
men
talke
of
,
whether
should
they
wander
?
or
how
farre
should
they
trauell
,
before
they
find
the
countrie
where
it
groweth
?
I
haue
something
carefully
,
both
by
conference
with
others
,
and
also
in
mine
owne
priuate
meditations
,
descried
and
suruaied
diuers
parts
of
the
Christian
world
,
and
this
is
all
which
to
this
purpose
I
haue
obserued
,
vz
that
wheresoeuer
,
generally
,
Ministers
haue
not
their
due
tythes
,
but
are
left
to
be
prouided
for
by
some
other
meanes
,
as
their
Churches
doe
thinke
fit
,
there
the
condition
of
such
Ministers
,
is
very
lamentable
,
I
will
be
iudged
herein
by
the
present
experience
,
of
the
manifest
practise
of
all
reformed
Churches
,
which
are
in
this
condition
,
either
further
off
,
and
beyond
the
seas
,
or
nearer
hand
within
our
owne
Britaine
,
in
the
realme
of
Scotland
,
or
yet
nearer
in
our
owne
streetes
of
England
,
in
many
of
our
great
Townes
and
Corporations
,
which
when
they
are
very
populous
and
rich
,
do
yet
allow
vnto
their
Ministers
but
a
very
miserable
and
dishonourable
maintenance
.
I
will
spare
to
name
either
men
or
places
,
I
will
propound
such
a
case
as
is
generall
,
and
can
not
but
be
lamented
by
any
heart
that
hath
in
it
any
religious
compassion
.
In
diuers
very
great
Corporations
,
there
are
entertained
in
some
two
,
in
some
(
it
may
be
)
three
or
foure
ministers
all
Preachers
,
whereof
the
meanest
are
competently
qualified
with
giftes
of
knowledge
,
vtterance
and
godlinesse
,
very
behoofefull
to
the
edification
of
the
Church
of
God
;
others
of
them
commonly
very
choise
men
,
eminent
and
famous
,
rarely
furnished
.
And
as
these
men
haue
their
seuerall
measures
of
spirituall
endowments
,
so
they
haue
diuersly
their
seuerall
exhibitions
.
Yet
so
as
that
which
is
vsually
the
stipend
of
the
best
,
is
with
the
least
,
if
not
too
little
for
the
meanest
:
and
the
allowance
which
commonly
is
afforded
to
those
who
are
entertained
to
the
inferiour
or
secondarie
ministration
(
as
men
vnaduisedly
esteeme
it
)
is
meerely
dishonourable
for
any
Preacher
of
indifferent
partes
,
or
for
any
man
at
all
who
is
worthily
admitted
into
sacred
orders
,
specially
while
men
liue
(
blessed
be
God
)
in
a
plentifull
and
good
land
,
and
are
rich
and
in
peace
,
vnder
a
Christian
gouernment
.
And
that
I
may
further
cleare
what
I
haue
auouched
:
Let
vs
consider
particularly
what
these
stipends
are
which
I
so
extenuate
.
Fourtie
markes
or
thirtie
pounds
a
yeare
,
are
the
ordinarie
stipends
of
such
Ministers
,
as
in
such
places
as
I
mentioned
,
are
accounted
the
inferiour
.
Fortie
,
fiftie
,
or
threescore
pounds
at
the
most
is
vsually
the
most
bountifull
entertainment
of
such
Preachers
,
as
are
the
choise
&
fought
out
,
one
of
an
hundred
.
And
doe
men
accounte
this
to
be
so
honourable
and
sufficient
a
reuenue
?
If
men
duely
consider
the
dearenesse
of
liuing
in
Corporations
,
and
great
Townes
(
by
reason
that
there
,
all
things
must
be
bought
with
the
pennie
(
as
they
say
)
and
that
vnto
such
eminent
men
in
such
places
,
there
is
great
resorte
and
continuall
concourse
of
acquaintance
)
they
shall
readily
find
,
that
by
such
time
as
●ll
necessarie
particulars
for
meat
,
drinke
,
apparell
,
siring
,
education
of
children
,
seruants
wages
,
and
w●st
of
needfull
vtensills
or
houshold
stuffe
,
be
reckoned
and
paid
for
,
there
remaineth
litle
ouer
plus
,
to
purchase
so
much
as
a
good
book
:
yea
,
must
there
not
be
much
pennurious
sparing
,
and
fordid
hardnesse
vsed
,
to
make
the
stipend
to
defraie
the
expence
?
Is
this
then
to
be
accounted
so
bountifull
an
allowance
?
and
is
this
the
competent
maintenance
?
Indeed
fiftie
or
threescore
pounds
doth
make
a
loud
sound
in
a
mans
care
:
and
yet
it
is
but
the
maintenance
of
a
meane
man
in
Townes
and
Citties
as
this
world
requireth
:
for
doth
not
the
handicraftman
who
paneth
the
street
,
planchereth
the
house
,
or
shapeth
the
garment
,
imploying
but
a
man
and
a
boy
vnder
him
,
if
they
may
be
continually
set
on
worke
(
as
good
workemen
neede
not
loyter
much
)
earne
in
the
yeare
as
faire
a
stipend
,
as
the
greatest
vsually
allowed
vnto
the
best
Preachers
who
are
maintained
by
their
Churches
curtesie
?
It
is
casie
to
cast
,
what
foure
shillings
a
day
is
in
the
end
of
the
weeke
,
and
what
foure
and
twentie
shillings
a
weeke
is
,
in
the
end
of
the
yeare
:
and
yet
this
is
but
the
earning
of
a
handicraft
man
,
as
I
haue
mentioned
,
and
we
find
by
experience
,
when
we
haue
occasion
to
vse
them
:
which
I
no
way
speake
,
as
grudging
at
the
wages
,
for
which
the
true
labourer
doth
take
paines
,
and
earne
it
deerely
with
the
sweat
of
his
browes
,
but
therefore
doe
I
instance
in
these
mens
earnings
,
because
they
be
so
paralell
to
those
ordinarie
stipends
which
are
assigned
as
competent
for
the
worthiest
Preachers
:
that
men
may
see
how
they
value
the
Gospel
.
Surely
,
hee
hath
but
a
meane
conceit
of
the
calling
of
the
Ministerie
,
who
thinketh
that
a
Preacher
(
though
of
the
best
desert
)
is
competently
and
sufficiently
prouided
for
,
when
his
maintenance
is
but
comparable
to
such
handie
earnings
as
I
haue
named
.
Is
this
the
competent
maintenance
?
is
this
that
double
honour
,
1.
Tim.
5.
17
?
And
yet
this
is
all
,
that
is
any
where
to
be
heard
of
,
as
an
ordinarie
allowance
,
but
this
is
not
either
honourable
or
competent
,
as
I
haue
made
manifest
.
And
therefore
,
if
we
be
denied
our
tythes
,
we
may
heare
men
talke
of
a
competent
maintenance
,
but
we
know
not
where
to
seeke
it
,
with
any
hope
to
find
it
:
so
meanely
doe
men
esteem
our
labours
.
And
as
we
know
not
where
in
this
present
age
,
so
neither
can
we
,
either
read
or
heare
of
,
at
what
time
or
in
which
of
the
former
centuries
of
times
past
,
this
voiced
competencie
was
euer
established
,
either
by
law
or
by
practise
:
in
all
the
ages
afore
vs
,
all
Ministers
generally
,
either
they
enioyed
their
tythes
,
gleab
,
and
offerings
in
the
times
of
peace
,
as
hath
beene
prooued
,
or
else
they
liued
poorely
and
lamentably
as
in
the
miserable
daies
of
persecution
.
We
find
in
[
a
](A10796-e23350-b)
a
〈…〉
.
C●nst
●
.
2
〈◊〉
.
3●●9
〈…〉
Eusebius
,
[
b
](A10796-e23370-b)
b
〈…〉
Theodoret
,
&
c
Sozom
,
that
Constantine
and
Theodosius
haue
at
times
bestowed
bountifull
rewards
vpon
Ministers
in
their
neede
,
and
also
enlarged
their
possessions
,
but
that
was
their
priuate
bountie
for
the
time
,
but
it
doth
not
inferre
the
stablishing
of
maintenance
for
Gods
Ministers
by
that
imaginarie
competencie
,
so
talked
of
,
when
the
contrarie
is
plaine
by
the
testimonies
of
the
Fathers
afore
cited
,
and
other
Histories
,
that
the
tythes
were
paid
in
those
former
ages
.
So
then
this
competencie
is
that
which
no
where
is
&
neuer
was
,
and
therfore
we
are
perswaded
neuer
will
be
,
any
otherwise
then
while
we
haue
our
tythes
in
some
conscionable
fashion
.
Againe
,
if
Ministers
should
be
referred
to
their
stipends
,
the
question
is
,
who
shall
determine
what
is
competent
?
what
parties
are
they
●t
whose
hands
the
Ministers
might
hope
for
equall
and
respectiue
dealing
in
this
matter
?
certainely
,
(
as
it
is
not
fit
)
so
it
will
neuer
be
graunted
,
that
Ministers
themselues
shall
define
a
competencie
,
and
so
be
their
owne
caruers
.
Who
then
shall
doe
it
?
shall
the
Ciuill
Magistrate
?
if
we
duely
consider
the
whole
continuance
of
time
,
and
succession
of
ages
,
from
the
happie
incarnation
of
our
blessed
Sauiour
,
to
the
present
comfortable
feele
of
this
our
Halcion
season
,
we
shal
not
finde
it
very
vsuall
,
to
find
Emperours
,
Princes
,
and
Potentates
,
so
sincerely
religious
in
performing
the
parts
of
noursing
Fathers
,
as
that
the
Ministers
of
the
Gospel
might
expect
such
honourable
reuenewes
,
by
beeing
alwaies
referred
vnto
their
pleasure
.
It
is
most
apparantly
true
,
that
in
respect
of
all
these
outward
things
,
and
of
life
it selfe
,
both
ministers
and
all
subiects
are
at
the
pleasure
of
their
Soueraignes
;
for
if
they
should
take
from
vs
neuer
so
much
,
yet
we
dare
not
resist
any
further
then
per
preces
&
lachrimas
,
that
is
,
by
tears
and
intreaty
as
A●br
speakes
.
But
yet
,
it
is
one
thing
to
be
at
the
pleasure
of
the
Magistrate
,
so
as
the
magistrate
himselfe
hath
a
particular
lawe
from
God
for
the
iustice
that
he
is
to
doe
to
his
subiect
:
and
it
is
an
other
thing
to
be
so
at
the
appointment
of
the
Magistrate
,
as
that
howsoeuer
a
man
be
dealt
with
he
hath
no
rule
whereby
to
shewe
wherein
he
is
iniured
,
but
that
when
the
partie
grieued
shall
intimate
by
his
humble
petition
that
he
is
wronged
,
the
magistrate
shall
presently
answer
that
he
thinketh
otherwise
,
and
that
his
meere
discretion
is
to
determine
that
matter
.
It
is
true
that
vpright
and
wise
magistrates
can
and
will
iudge
accordingly
,
but
when
it
is
a
case
so
neerely
concerning
religion
,
as
the
assigning
of
due
allowance
vnto
the
ministers
of
the
Gospel
,
then
besides
common
equitie
and
discretion
,
there
is
speciall
neede
of
great
feruen●ie
and
sou●dnesse
in
religion
.
There
was
of
olde
a
Dania
and
a
Salomon
,
and
some
more
such
among
the
Israelites
;
ther●
was
a
Constantine
,
a
Theodosius
,
and
verie
fewe
more
such
in
the
former
times
of
the
Christian
Church
:
but
what
a●●
they
among
so
many
defectiue
either
in
vprightnesse
o●
in
wisedome
,
or
specially
in
religion
?
and
this
God
foreseeing
he
left
not
the
estate
of
the
Leuite
to
bee
competented
at
the
pleasure
of
the
Kings
of
Israel
;
and
therefore
let
no
bodie
blame
vs
,
who
craue
the
benefit
of
gods
ordinance
,
hauing
small
hope
of
any
due
respect
to
the
ministerie
,
if
our
maintenance
should
at
all
times
wholly
dep●nd
vpon
the
determination
or
stint
of
the
magistrate
.
Blessed
be
the
God
of
England
,
the
true
Ie●ouah
;
wee
lately
had
a
religious
Queene
,
who
was
zealously
fauourable
to
the
state
of
the
church
,
and
ministers
thereof
,
and
(
which
is
yet
greater
happines
)
we
haue
now
(
long
O
lord
may
we
enioy
him
)
such
a
King
as
is
studious
&
carefull
●o
represse
and
reform
the
iniuries
,
which
former
impiety
in
some
,
and
vnaduisednes
in
others
,
hath
miserably
exercised
,
to
make
hauocke
of
the
Churches
inheritance
:
but
it
is
not
an
age
since
we
had
some
,
who
after
the
example
of
Martellus
,
tooke
more
away
from
the
Church
in
a
short
time
,
then
is
like
to
be
restored
in
many
generations
.
And
therefore
,
all
things
considered
,
we
can
expect
but
little
good
by
referring
our
maintenance
to
bee
alwaies
determined
by
the
discretion
of
the
Magistrate
.
Sometimes
and
from
some
Princes
we
might
be
sure
to
finde
condigne
fauour
,
but
then
with
euerie
change
the
ministerie
is
a
new
to
seeke
,
and
therefore
there
is
neede
of
an
other
rule
,
which
may
bee
more
generall
and
certaine
,
then
the
ciuill
magistrate
should
haue
the
determining
of
the
ministers
allowance
.
But
then
shall
this
matter
be
referred
to
the
people
,
that
the
greater
part
of
the
parishioners
in
each
parish
,
shal
conclude
by
their
suffrages
what
shal
be
their
pastors
maintenance
.
So
the
children
indeed
shall
stint
their
Father
,
and
the
sheep
appoint
vnto
their
shepheard
what
shall
be
his
diet
.
Alas
,
the
greater
part
is
vsually
the
worse
part
,
and
then
woe
be
to
the
poore
Minister
whose
case
must
bee
so
determined
,
as
that
those
who
hate
,
or
scorne
,
or
neglect
him
,
may
measure
out
his
liuing
at
their
vngodly
pleasure
.
And
howsoeuer
I
haue
for
mine
owne
part
lesse
cause
to
complaine
then
haue
diuers
hundreds
of
my
brethren
,
yet
whilest
I
heare
from
others
how
the
people
of
this
age
are
generally
affected
,
I
see
plainely
that
they
are
no
competent
iudges
to
determine
their
Ministers
maintenance
.
Many
men
are
verie
couetous
,
and
allowe
not
vnto
themselues
that
which
is
conuenient
,
hardly
therefore
If
any
body
wil
surmise
,
that
howsoeuer
it
is
not
fit
to
refer
the
maintenance
of
the
ministerie
to
the
democraticall
assignment
of
the
boisterous
multitude
of
the
common
people
,
yet
might
Ministers
be
respectiuely
prouided
for
,
by
some
selected
or
choise
men
of
the
best
sort
of
euery
parish
,
to
whose
determination
in
this
point
,
both
the
ministers
and
also
the
rest
of
the
people
should
stand
to
be
ordered
.
I
answer
that
wee
are
neuer
the
neerer
;
for
first
,
there
wil
be
somewhat
adoe
to
seuer
out
those
best
ones
;
who
will
not
fluster
to
be
one
?
If
the
better
sort
be
the
richer
,
then
I
answer
,
that
religion
and
conscience
is
most
requisite
in
men
that
should
handle
this
busines
.
If
the
better
sort
be
the
godlier
,
then
who
will
be
left
out
?
will
you
make
a
temper
and
appoint
to
this
errand
those
which
are
the
better
sort
in
both
respects
of
wealth
and
godlinesse
also
?
here
becomes
the
greater
difficultie
of
constituting
the
Iudges
,
the
more
seuerall
complements
are
required
in
them
:
but
to
leaue
this
roauing
,
let
vs
come
to
a
certaine
marke
,
and
see
what
might
be
gained
if
wee
should
hitt●
it
.
What
one
man
in
fourtie
of
those
which
are
tearmed
patrones
are
not
readie
to
pull
from
the
Minister
all
they
can
,
whereas
no
coppie-hold
is
in
that
thraldome
wherein
most
patrones
doe
hold
the
benefices
whereto
they
do
present
?
None
vsually
are
patrons
but
the
better
sort
(
as
you
call
them
)
better
in
wealth
,
and
therefore
neede
the
lesse
withdrawe
from
the
Minister
:
better
also
in
regard
of
education
,
and
therefore
knowe
the
better
what
belongeth
vnto
learning
and
religion
:
And
yet
if
a
iurie
of
patrones
(
though
I
know
some
gentlemen
so
worshipfull
and
religious
,
as
that
for
their
integritie
in
their
presentations
I
durst
pawne
my
life
)
should
in
euerie
parrish
assigne
the
maintenance
of
the
Minister
,
we
may
easily
iudge
by
what
they
do
now
,
what
they
would
doe
then
:
what
they
doe
now
is
to
grate
and
oppresse
the
poore
minister
to
the
vttermost
where
they
doe
present
,
and
therefore
that
which
they
would
doe
,
if
they
should
assigne
stipends
,
would
be
no
better
.
And
if
this
bee
the
curtesie
that
we
may
expect
from
the
better
sorr
,
ab
,
metuo
à
vulgo
,
what
should
we
finde
from
the
common
people
?
Nostri
seculi
hominum
genus
est
ingratissimum
,
in
ò
sacrilegum
:
that
is
,
a
most
vnthankefull
,
yea
a
sacrilegious
So
then
,
what
hope
can
we
euer
conceiue
of
enioying
any
such
competencie
as
is
noised
,
without
our
tythe
,
when
as
we
can
not
find
either
where
it
is
,
or
where
or
when
euer
it
was
,
or
by
what
partie
or
parties
it
should
be
appointed
and
determined
?
And
lastly
,
where
set
stipends
are
appointed
vnto
Ministers
,
Obiection
.
9.
Diuers
Diuines
doe
thinke
otherwise
,
namely
,
that
though
the
word
of
God
doth
require
that
the
Ministers
of
the
Gospel
be
plentifully
and
honourably
prouided
for
yet
men
are
not
now
tyed
to
the
exact
payment
of
the
very
tenth
.
Answer
.
But
I
haue
alreadie
shewed
,
Cap.
9.
that
the
auncient
Fathers
both
Greeke
and
Latine
,
doe
with
one
consent
teach
that
tythes
are
due
vnto
the
Ministers
of
the
Gospell
,
by
the
word
of
God
,
secundum
literam
,
literally
and
precisely
,
as
they
were
in
the
old
Testament
.
And
vntill
the
times
of
Alexander
de
Hales
,
who
was
the
master
of
Aquinas
,
which
was
about
the
yeare
1240.
after
Christ
(
howsoeuer
there
was
much
wrong
and
sacriledge
practised
)
there
was
not
other
doctrine
taught
concerning
tythes
.
But
from
that
time
,
as
we
shewed
Iohannes
Semeca
author
of
the
Glosse
vpon
Gratian.
The
opinion
of
this
Semeca
as
wee
cited
before
in
the
12.
Chapter
,
is
plaine
that
both
prediall
and
personall
tythes
are
alike
due
by
the
law
of
God
.
And
M.
Carleton
in
the
fift
Chapter
of
his
booke
of
Tythes
citeth
out
of
Krantzius
how
this
Semeca
withstood
the
Pope
Clement
,
exacting
Nicholaus
Lyra
,
who
howsoeuer
hee
be
corrupt
in
diuers
points
,
according
to
the
errors
of
the
time
:
yet
hee
taught
this
point
of
tythes
not
after
the
corrupt
doctrine
of
the
Schoolemen
,
but
after
the
Fathers
as
we
doe
now
.
Strabus
also
is
plaine
.
In
vtroque
testament●
Ministris
altaris
decimae
&
oblationes
ad
necessaria
tribuuntur
:
that
tythes
were
not
due
by
the
word
of
God
.
Indeed
as
we
said
before
,
Cap.
2.
this
point
was
not
so
fully
discouered
to
be
Poperie
by
all
our
late
blessed
reformers
,
but
that
diuers
of
them
beeing
busied
with
waightier
matters
,
more
needfull
for
the
time
,
they
either
passed
by
this
point
,
as
wanting
time
to
examine
it
,
or
else
they
tooke
it
as
they
found
it
,
without
any
great
scanning
,
yet
not
so
as
they
were
all
deceiued
in
it
,
for
the
Lord
did
not
suffer
all
of
them
to
let
slip
a
truth
so
needfull
for
his
Church
,
but
would
needs
that
some
of
them
should
plainely
auouch
it
.
Gualter
that
godly
and
learned
doctor
of
Tigurie
,
in
his
that
true
payment
of
tythes
is
due
to
the
Ministers
of
the
word
of
God
,
by
that
word
whereof
they
are
Ministers
:
and
,
quia
magna
est
veritas
praeualebit
,
because
great
is
the
truth
it
will
preuaile
,
by
the
blessing
of
God
which
makes
it
powerfull
.
Obiection
.
10.
Yet
,
hereby
doe
you
but
bewray
your
couetousnesse
,
while
you
contend
and
striue
so
much
for
worldly
maintenance
.
Answer
.
I
haue
in
part
preuented
this
cauill
in
mine
answer
to
the
eight
obiection
,
but
because
I
am
desirous
what
I
can
to
remooue
all
rubbes
,
I
will
here
adde
something
more
fully
,
and
say
.
First
,
our
strife
herein
is
no
way
blameable
,
whilest
we
doe
but
modestly
demand
,
by
an
orderly
proceeding
,
that
thing
which
the
word
of
God
assigneth
vnto
vs
.
Secondly
,
he
is
not
couetous
who
asketh
his
own
,
but
he
is
couetous
and
iniurious
also
,
who
detaineth
the
good
from
the
owner
thereof
.
Thirdly
,
it
is
not
riches
,
but
the
truth
that
wee
striue
for
,
God
the
searcher
of
the
hearts
,
doth
know
our
harts
,
if
it
were
not
more
for
desire
to
bring
the
truth
to
light
,
(
as
much
as
we
can
)
then
for
any
hope
of
gaine
by
so
vnthankefull
a
worke
,
we
should
not
once
goe
about
either
to
write
or
to
speake
one
word
in
this
argument
.
And
so
for
mine
owne
part
,
I
giue
thankes
to
God
vpon
the
knees
of
mine
heart
,
that
I
haue
not
vndertaken
this
labour
,
either
at
the
first
in
preaching
,
or
since
in
preparing
this
treatise
for
the
presse
,
either
of
a
mind
desirous
to
oppose
any
,
who
is
as
yet
of
differing
iudgement
from
me
in
this
matter
,
nor
yet
vrged
by
extreamitie
of
neede
,
or
discontentment
at
my
portion
(
such
as
it
is
by
the
bountie
of
God
)
for
naked
I
came
,
and
so
I
shall
re●u●●
:
But
onely
I
am
willing
to
declare
vnto
others
so
much
as
I
can
of
this
truth
,
as
the
goodnesse
of
God
hath
reuealed
the
same
vnto
me
,
vpon
my
meane
industrie
in
the
search
thereof
,
and
according
to
my
poore
faith
and
iudgement
to
giue
my
voice
and
suffrage
(
as
weake
as
it
is
)
in
the
cause
,
with
those
who
haue
pleaded
the
same
before
mee
with
greater
dexteritie
.
So
farre
forth
as
shall
please
almightie
God
to
open
mens
eyes
,
and
to
incline
their
hearts
to
see
and
acknowledge
this
doctrine
,
we
shall
haue
cause
with
reuerend
thankfulnes
to
praise
his
name
,
and
gladly
to
enioy
the
fruit
of
our
labours
.
And
whereas
otherwise
,
any
bodie
shall
repute
our
arguments
sleighter
then
to
be
yeelded
vnto
,
yet
neuertheles
we
shall
by
the
grace
of
God
go
on
chearefully
and
faithfully
in
the
worke
of
our
calling
,
knowing
assuredly
that
while
we
labour
sincerely
to
glorifie
the
Lord
,
and
to
edifie
his
Church
,
in
all
needefull
knowledge
;
our
reward
may
a
while
be
deferred
and
denied
by
man
in
this
world
,
but
it
will
be
heaped
vpon
vs
with
the
greater
measure
of
true
happines
in
the
kingdome
of
heauen
by
almightie
God
.
And
therefore
in
regard
of
these
wordly
things
I
say
vnto
my
brethren
,
and
to
my selfe
as
the
Apostle
speaketh
to
seruants
:
Art
thou
called
beeing
a
seruant
?
care
not
for
it
,
but
●f
thou
mayest
bee
free
,
vse
it
rather
:
for
he
that
is
called
in
the
Lord
beeing
a
seruant
is
the
Lord
▪
freeman
:
likewise
also
,
he
that
is
called
beeing
free
,
is
Christs
seruant
.
So
if
we
must
continue
still
in
this
more
seruile
condition
,
to
be
prouided
for
a●
the
curtesie
of
our
Churches
,
let
vs
not
care
for
it
,
but
if
we
can
happily
obtaine
the
more
free
estate
,
to
receiue
the
tythes
which
are
our
due
,
let
vs
vse
it
●ather
:
for
he
that
ministreth
in
meanesse
and
needinesse
,
he
is
rich
and
eminent
in
the
Lord
,
for
great
is
his
reward
in
heauen
:
and
he
that
aboundeth
in
the
riches
of
this
world
,
is
in
Christ
but
all
one
with
the
meanest
of
his
brethren
.
Wherefore
I
conclude
with
this
earnest
supplicationn
vnto
all
men
of
reason
and
ciuilitie
:
namely
,
Whatsoeuer
you
shall
thinke
of
tythes
,
yet
for
Gods
sake
wee
beseech
you
,
and
for
his
sake
who
bledde
and
dyed
for
you
,
in
vnconceiueable
tortures
vpon
the
accursed
and
yet
most
blessed
crosse
,
that
as
you
doe
professe
his
name
,
so
you
would
haue
his
ministers
in
due
account
,
professe
not
by
neglecting
and
contemning
them
,
that
the
religion
of
Christ
which
you
magnifie
in
word
,
you
repute
indeede
,
to
be
little
worth
,
and
so
meanely
to
be
maintained
:
Let
vs
finde
that
our
preaching
hath
,
as
deliuered
you
from
the
superstition
and
myserie
of
Poperie
,
so
also
seasoned
you
with
true
powerfull
Christianitie
:
Let
vs
find
,
that
whilest
we
haue
informed
your
vnderstanding
,
the
enemie
hath
not
peruerted
your
affections
,
with
irreuerence
and
neglect
of
religion
.
We
referre
the
cause
to
be
scanned
by
your
discretion
,
and
your
discretion
to
be
directed
by
the
grace
of
God
:
AMEN
.
MATTH.
22.
21.
Giue
vnto
Caesar
that
which
is
Caesars
,
and
vnto
God
,
that
which
is
Gods
.
FINIS
.