CHAP.
III.
THE
next
thing
considerable
,
is
the
Reverence
,
Obedience
,
and
Honour
which
the
people
owe
to
their
spirituall
Fathers
;
not
to
some
,
but
to
all
in
every
order
,
ranke
,
or
degree
amongst
them
.
And
herein
five
things
are
considerable
.
First
that
the
people
have
a
reverent
respect
toward
the
persons
of
such
as
are
Ministers
.
Secondly
,
that
they
disdaine
not
to
heare
their
Preachings
,
Rebukes
,
and
Exhortations
.
Thirdly
,
that
they
obey
both
Doctrine
,
and
Discipline
,
conforming
themselves
to
the
orders
,
rites
,
or
ceremonies
of
the
Church
under
which
they
live
.
Fourthly
,
that
they
be
peaceable
towards
them
.
Fiftly
,
that
they
robbe
them
not
,
but
render
to
them
their
true
and
just
dues
out
of
all
their
goods
.
SECT.
I.
AND
why
I
begin
first
with
this
,
viz.
that
the
people
are
bound
to
shew
a
reverent
respect
toward
the
very
person
of
a
Minister
;
is
not
because
their
persons
are
more
honourable
then
their
doctrine
;
but
because
their
doctrine
cannot
profit
,
where
their
persons
are
despised
.
Cujus
persona
despicitur
,
ejus
doctrina
contemnitur
,
sayth
Saint
Bernard
.
Bern.
Serm.
2.
deresur
.
Demini
.
And
the
reason
is
plaine
;
for
whil'st
men
are
so
wicked
as
to
slight
,
mocke
,
contemne
,
and
despise
our
persons
,
they
forget
that
we
are
the
Ambassadours
of
Christ
;
and
forgetting
this
,
the
message
likewise
will
bee
thought
our
owne
,
and
none
of
Gods
.
Men
will
forget
that
Gods
authoritie
shineth
in
us
;
and
so
the
message
be
set
at
nought
,
as
well
as
he
that
brings
it
.
Which
whil'st
the
Devill
perceiveth
,
he
helpeth
the
world
forward
what
he
can
,
in
this
desperate
mischiefe
;
casting
a
black
thick
foggie
cloud
,
before
the
bright
beautie
of
their
glittering
feet
,
who
are
sent
to
bring
the
glad
tydings
of
good
things
,
to
a
wicked
and
ill-deserving
people
.
Wherefore
in
the
second
Councell
of
Matiscon
(
Canon
15.
)
it
was
strictly
ordained
,
that
all
secular
men
should
doe
reverence
to
the
Clergie
,
even
to
the
lowest
degree
of
them
.
whersoever
they
met
them
.
Neither
is
it
but
just
with
God
,
that
their
profit
should
little
be
in
the
graces
of
the
Spirit
,
who
kicke
at
those
by
whom
his
Spirit
[
](A13216-e19600-b)(*)
(*)
See
the
right
meaning
of
this
afterwards
,
in
Chapter
3.
Sect.
2.
speaketh
.
Were
it
so
,
that
the
hurt
went
no
further
then
our selves
,
we
should
make
the
lesse
account
of
it
:
But
seeing
by
our
reproach
and
infamie
,
the
Doctrine
which
wee
teach
is
greatly
hindered
,
and
God
dishonoured
;
it
is
our
duties
to
let
you
see
and
know
the
danger
of
our
disgraces
.
This
is
the
cause
of
all
evill
(
sayth
Saint
Chrysostome
)
that
the
authoritie
of
spirituall
governours
is
decayed
;
no
reverence
,
Chrysost.
in
〈◊〉
.
Epist.
ad
Ti.
moth
.
c.
〈◊〉
verse
〈◊〉
.
no
honour
,
no
feare
is
shewed
towards
them
,
&c.
which
I
doe
not
speake
(
sayth
he
)
for
their
sakes
,
but
for
your
owne
.
And
a
little
after
,
He
that
honoureth
the
Priest
,
honoureth
God
;
and
hee
that
despiseth
the
Priest
,
by
little
and
little
falleth
to
this
also
,
that
he
will
use
reproach
against
God
himselfe
.
But
am
I
not
loth
to
mention
what
the
Heathens
have
done
in
this
,
even
to
the
very
dispraise
of
Christians
?
and
yet
they
were
led
therunto
by
nothing
more
,
then
by
the
light
of
nature
left
still
in
the
soule
of
man
.
Loth
(
I
say
)
to
mention
their
actions
,
least
the
Christians
blush
at
their
owne
pride
,
which
steales
away
so
greedily
the
honour
of
their
Priests
;
thinking
all
too
little
which
is
given
to
themselves
,
all
too
much
which
is
given
to
them
.
But
if
they
blush
,
it
is
a
signe
of
Grace
(
I
hope
)
as
well
as
guiltinesse
.
And
therefore
whil'st
the
knowledge
may
be
profitable
;
let
them
all
know
,
that
by
that
light
of
nature
which
is
left
still
in
the
soules
of
men
,
and
by
which
the
very
Heathens
have
judged
,
that
either
a
God
,
or
gods
ought
to
be
worshiped
;
they
have
esteemed
their
Priests
worthie
of
no
meane
honour
,
reverence
,
and
observation
:
And
better
is
it
to
learne
from
these
men
now
,
then
that
hereafter
they
rise
up
in
judgement
against
you
.
Wherefore
let
mee
mention
what
is
written
of
the
Medes
,
and
Persians
,
that
they
reckoned
none
fit
to
weare
a
Crowne
,
sway
the
Scepter
,
or
bee
a
King
,
who
had
not
first
beene
taught
the
learning
of
their
Magi.
Virgil
speaks
of
Anius
,
Aeneid
.
lib.
3.
vers.
80.
that
he
was
both
a
King
,
and
a
Priest
.
Rex
Anius
,
Rex
idem
hominum
Phoebique
Sacerdos
.
In
Aegpt
(
sayth
Plato
,
alledged
by
Saravia
)
it
was
not
lawfull
for
a
King
to
command
,
without
the
Priesthood
.
Strabo
in
one
place
sayth
,
Strab.
lib.
12.
&
Alexand
ab
Alexandro
,
lib.
2.
c.
8.
Strab.
lib.
17.
that
the
chiefe
Priests
of
Bellona's
Temple
(
though
subject
to
their
King
,
)
were
twice
in
a
yeare
to
be
are
the
Diademe
.
And
in
another
place
,
that
the
Priests
were
conversant
,
and
of
councell
with
the
Kings
.
Nerodot
.
in
●●terp
.
Herodotus
,
and
Diodorus
testifie
,
that
they
had
their
Ordinary
from
the
King
;
which
agreeth
to
that
of
Moses
,
in
Gen.
47.22
.
witnessing
that
the
King
of
Aegypt
provided
for
the
Priests
,
and
would
not
that
Ioseph
should
meddle
with
their
lands
.
Which
cannot
but
be
a
condemnation
to
all
them
,
who
neglect
the
true
Ministers
of
Gods
word
,
as
some
have
noted
upon
that
Text.
In
a
word
,
Alexand.
ab
Alexandro
,
lib.
2.
c.
8.
such
was
their
honour
,
that
as
from
the
Philosophers
they
chose
their
Priests
;
so
out
of
their
Priests
,
they
chose
or
made
their
Kings
.
And
againe
,
to
looke
among
other
Nations
,
the
first
Kings
of
the
Romans
were
Priests
:
The
Emperours
afterwards
would
be
Pontifices
Maximi
.
Tull.
lib.
2.
De
legih
.
And
the
Augurs
(
sayth
Tullie
)
were
chiefe
in
the
Common-werle
.
The
Flamines
,
and
other
Priests
were
of
no
meane
account
.
Caes
.
com
.
lib.
6.
Here
also
with
Us
,
and
in
France
,
the
Druides
were
of
great
esteeme
among
the
chiefe
ranks
of
honour
:
To
which
also
adde
,
that
our
Auncestours
of
latter
times
,
accounted
none
to
be
Milites
legitimi
;
who
had
not
first
offered
their
swords
upon
the
Altar
,
and
received
their
consecration
to
the
trade
of
warre
,
from
the
Bishop
or
Priest
of
their
place
;
B.
Hall
.
which
is
also
a
cause
why
it
still
is
,
that
some
orders
of
Knighthood
(
sayth
one
)
are
held
religious
.
And
indeed
,
seeing
all
Nobilitie
came
at
the
first
from
the
Pen
,
or
the
Pike
;
Dr.
Boyse
.
that
is
from
Learning
,
or
Chivalrie
,
as
another
speaketh
;
there
is
a
plea
for
the
Scholler
,
as
well
as
the
Souldier
,
and
consequently
for
the
Divine
;
and
for
him
chiefely
in
his
profession
above
the
rest
,
because
Divinitie
is
the
most
excellent
,
no
other
studie
or
profession
being
fit
to
be
compared
with
it
.
But
if
all
this
bee
able
to
move
you
nothing
,
cast
(
I
beseech
you
)
your
eyes
from
hence
to
a
better
light
,
to
the
sacred
sheetes
of
holy
Scripture
,
and
there
observe
what
Gods
Spirit
hath
recorded
.
And
first
I
shall
shew
you
,
that
the
Iewes
were
esteemed
to
mur●●urre
against
the
Lord
,
yea
,
and
to
despise
the
Lord
;
when
they
murmured
against
Moses
,
and
Aaron
,
and
made
but
a
small
account
of
those
his
servants
:
For
so
you
may
read
in
Exod.
16.7
.
Numb
.
16.11
.
1
Sam.
8.8
.
and
chap.
26.9
.
And
to
Samuel
(
saith
God
)
They
have
not
despised
thee
,
but
mee
:
Esay
57.
&
Ezek.
3.7
.
Luke
10.16
.
And
in
the
Prophecies
of
Esay
,
and
Ezekiel
't
is
recorded
;
that
whil'st
the
people
jeered
at
the
Prophets
,
they
reproached
God
.
Christ
also
taketh
the
wrong
done
to
his
Messengers
,
as
done
to
himselfe
.
For
who
hath
not
heard
it
,
that
who
so
despiseth
us
that
bee
sent
,
despiseth
Christ
?
and
if
Christ
bee
despised
,
then
also
God
.
For
hee
that
despiseth
you
(
sayth
our
Saviour
)
despiseth
mee
;
and
hee
that
despiseth
mee
,
despiseth
him
that
sent
me
.
As
on
the
contrary
,
he
that
receiveth
you
,
receiveth
me
;
and
he
that
receiveth
me
,
receiveth
him
that
sent
me
,
as
it
is
in
Luke
10.16
,
and
in
Math.
9.41
.
Hee
that
receiveth
a
Prophet
in
the
name
of
a
Prophet
,
shall
have
a
Prophets
reward
:
And
in
the
1.
Cor.
14.1
.
it
is
the
Doctrine
of
Saint
Paul
,
that
men
esteeme
of
their
Ministers
,
as
of
the
Ambassadours
of
Christ
:
And
in
another
place
,
1
Thes.
5.12
.
Know
them
(
sayth
he
)
which
labour
among
you
,
and
are
over
you
in
the
Lord
.
Which
knowledge
hee
also
explaineth
,
and
[
](A13216-e20380-b)*
*
Verse
13.
sheweth
,
it
not
to
be
a
scornefull
kinde
of
knowledge
,
such
as
is
in
many
;
who
in
contempt
and
derision
can
say
,
Loe
,
yonder
goes
a
Priest
,
that
man
's
a
Divine
,
&c.
But
such
a
knowledge
[
reade
the
place
]
as
carries
with
it
a
reverent
esteeme
and
regard
:
and
this
not
after
a
meane
manner
neither
,
but
after
an
eminent
or
high
manner
;
yea
,
sayth
he
,
let
it
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
that
is
,
super
exabundanti
;
or
in
English
very
highly
;
nor
this
out
of
constraint
,
or
through
feare
,
but
out
of
love
.
All
which
hee
further
sheweth
,
must
be
,
if
for
no
other
cause
,
yet
for
this
;
namely
,
for
their
workes
sake
:
that
is
,
vel
co
nomine
,
even
in
regard
of
their
holy
function
,
wherein
they
are
set
apart
to
be
the
men
of
God
,
2
Cor.
6.1
.
Christs
Ambassadours
,
and
such
labourours
as
labour
among
you
for
your
edification
,
Ephes.
5.30
.
into
that
mysticall
bodie
of
Christ
Iesus
.
Out
of
which
Seripture
(
seeing
the
Apostle
speakes
so
generally
)
't
is
easie
to
learne
,
that
in
case
the
Heralds
booke
(
as
some
have
scornfully
objected
)
should
either
denie
,
or
be
sparing
of
civill
honour
,
to
those
of
our
Tribe
,
who
are
not
able
to
derive
their
pedigree
from
renowned
Auncestours
.
Gods
booke
is
of
use
to
supply
even
that
defect
;
for
we
see
that
the
booke
of
God
neither
denieth
,
nor
is
sparing
of
any
such
thing
to
us
;
but
would
have
us
knowne
with
respect
,
and
not
meanely
esteemed
,
but
bee
of
high
account
in
regard
of
that
office
whereunto
we
are
called
.
And
whereas
againe
these
pratlers
speake
of
spirituall
honour
,
which
they
say
they
are
willing
to
bestow
upon
us
;
I
wonder
what
's
their
meaning
!
I
am
sure
they
will
not
worship
us
,
nor
is
there
cause
why
wee
should
desire
it
.
But
bee
their
meaning
what
it
will
,
that
which
they
grant
us
must
appeare
,
or
else
in
conclusion
they
grant
us
nothing
.
And
indeed
,
that
I
may
not
flatter
them
,
they
stand
so
much
upon
spirit
,
in
the
respects
which
they
owe
to
God
,
and
his
Ministers
;
that
it
may
well
bee
feared
they
decline
from
truth
in
either
of
both
,
let
them
prate
,
or
prattle
to
the
contrary
what
they
please
.
And
from
whence
comes
all
this
?
doth
it
not
proceed
from
the
ambitious
hearts
,
and
swelling
mindes
of
the
proud
emulatours
,
ignorant
,
rude
contemners
,
and
irreligious
despisers
among
the
Laitie
?
I
beleeve
it
doth
;
for
these
things
chiefely
are
the
prime
roots
,
or
causes
,
why
Corah
,
and
his
company
live
still
among
us
;
and
why
the
spirit
of
those
dead
Children
(
taught
by
their
worser
Fathers
)
who
mocked
the
Prophet
,
breathes
still
in
the
breasts
of
our
opposers
.
But
why
may
not
two
She-Beares
,
2
King
.
2.24
.
or
some
worse
punishment
light
upon
them
?
Shall
a
judgement
seize
upon
some
,
and
will
not
others
be
warned
?
Saint
Austine
sayth
,
The
Children
were
strucken
,
that
their
elders
might
bee
taught
.
For
when
the
pride
of
the
Iewes
was
growne
extravagant
,
and
that
the
very
Children
could
scoffe
at
the
Prophets
;
the
holy
Spirit
was
grieved
,
and
the
Children
torne
in
peeces
.
Vt
percussis
parvulis
,
majores
reciperent
disciplinam
;
St.
August
.
de
Temp.
Se●●…
.
204.
&
mors
filiorum
,
fieret
disciplina
Parentum
,
&
Prophetam
,
quem
mirabilia
facientem
nolebant
amare
,
discerent
vel
timere
.
And
if
so
,
then
why
doe
these
mad
people
strive
to
let
the
world
bee
witnesse
,
that
they
care
not
for
the
Scriptures
,
although
they
speake
both
by
precepts
,
and
examples
?
Certes
if
they
had
any
true
regard
to
what
is
written
in
them
;
they
would
surcease
at
the
last
to
dis-respect
us
,
and
not
labour
still
to
have
our
heads
tyed
under
their
girdles
.
Bee
not
deceived
,
God
is
not
mocked
.
It
were
a
wrong
to
our
callings
(
and
so
to
that
sacred
Majestie
from
whom
we
are
sent
)
to
dance
attendance
on
proud
contemner
,
or
to
yeeld
with
willingnes
to
such
servilitie
.
Hertofore
the
[
](A13216-e20600-b)*
*
Hier.
tradi●
.
in
Genes.
first
borne
had
the
right
of
Priesthood
;
but
now
the
world
strives
to
make
Priests
of
younger
brothers
,
and
younger
brothers
of
the
Priests
.
Repentance
may
come
when
it
is
too
late
,
and
therefore
learne
betimes
to
know
God's
Ministers
.
I
goe
not
about
to
finde
fault
with
all
,
wee
have
no
such
ill
measure
(
God
bee
thanked
)
at
every
ones
hands
.
Howbeit
,
this
is
a
theame
which
I
might
extend
to
that
which
many
(
and
they
perhaps
such
as
are
usually
accounted
the
best
in
a
Parish
)
would
be
loth
to
heare
it
.
But
I
forbeare
them
all
,
and
shall
rather
make
my
inlargement
,
by
setting
down
the
pious
patterns
of
holy
Christians
;
who
like
the
true
servants
of
God
,
have
honoured
his
Messengers
.
And
first
I
will
begin
with
the
Galatians
,
Gala.
4.14.15
.
of
whom
it
is
written
,
that
they
received
Saint
Paul
as
an
Angell
of
God
;
yea
,
even
as
Christ
Iesus
:
and
would
if
it
had
beene
possible
,
have
pulled
out
their
owne
eyes
,
Aug.
homil.
de
Pasloribus
,
inter
opera
Hierom.
to
have
done
him
good
.
And
yet
(
as
one
speaketh
)
accedit
ad
ovem
languidam
,
adovem
putridam
,
secare
vul●us
,
non
parcere
putredini
:
that
is
,
He
came
to
a
sick
and
an
infected
sheep
;
to
launce
the
wound
,
not
to
spare
the
rottennes
.
Thus
also
did
the
Carthaginians
,
Dieteri●
.
ex
Vict.
de
Persecut
.
vandalic
.
lib.
2.
who
(
as
Victor
relateth
)
were
so
well
affected
toward
Eugenius
their
Bishop
,
that
(
if
it
might
have
beene
)
every
each
one
of
them
would
have
layd
downe
their
lives
to
have
redeemed
his
.
And
as
for
the
noble
Matrons
of
Rome
,
't
is
thus
recorded
:
That
when
their
Bishop
Liberius
was
banished
,
because
he
would
not
condemne
that
holy
man
Athanasius
;
Theod.
lib.
2.
cap.
17.
being
ruled
by
the
advice
of
their
husbands
,
they
came
to
the
Emperour
Constantius
,
being
cloathed
with
their
most
precious
ornaments
;
and
desired
that
he
would
restore
againe
their
Bishop
,
and
take
pitty
of
so
great
a
Citie
,
which
(
being
deprived
of
her
Pastour
)
was
exposed
to
the
treacheries
of
devouring
wolves
.
Nay
more
,
for
even
that
famous
Constantine
;
under
whom
the
Church
began
to
flourish
,
used
the
Clergie
with
no
meane
respect
.
Neither
did
the
pious
Princes
after
him
but
remember
it
.
Yea
,
and
thus
also
did
the
godly
Kings
and
Princes
before
Christ
.
They
honoured
the
Prophets
,
Priests
,
and
Levites
with
an
high
regard
,
had
them
in
great
price
;
and
(
which
in
these
dayes
is
most
envied
)
chose
from
among
them
such
as
should
be
employed
in
matters
of
State
,
be
Iudges
,
and
Iustices
in
Courts
of
civill
affaires
;
the
High-Priest
being
alwaies
the
second
man
in
their
Kingdome
.
And
that
these
were
best
able
in
matters
of
greatest
difficultie
to
bee
thus
employed
,
read
God's
owne
Sanction
in
Deut.
17.18
.
[
](A13216-e20880-b)(*)
(*)
See
also
what
God
had
appointed
concerning
this
,
in
Deut.
21.5
.
If
there
arise
a
matter
too
hard
for
thee
in
judgement
,
&c.
then
shalt
thou
arise
and
goe
unto
the
place
which
the
Lord
thy
God
shall
chuse
;
and
thou
shalt
come
to
the
Priests
of
the
Levites
,
and
to
the
Iudge
that
shall
hee
in
those
dayes
,
and
aske
;
and
they
shall
shew
thee
the
sentence
of
judgement
.
Upon
which
ground
,
David
setting
the
Kingdome
in
better
order
then
in
processe
of
time
it
was
growne
into
,
1
Chro.
23.4
.
appointed
sixe
thousand
Levites
to
bee
Indges
,
and
Magistrates
over
the
people
:
and
beyond
Iordan
towards
the
West
,
1
Chron.
26.30
.
a
thousand
and
seven
hundred
,
both
to
serve
God
in
the
place
of
Levites
,
and
also
to
serve
the
King
in
offices
of
State
.
ibid.
verse
32.
Hee
also
set
two
thousand
and
seven
hundred
to
bee
over
the
Tribes
of
Ruben
,
Gad
,
and
Manasseth
,
to
heare
and
determine
in
causes
,
both
Ecclesiasticall
,
and
Civill
.
The
like
also
did
Iehosophat
in
his
reformation
of
the
Church
and
Common-weale
.
2
Chron.
19.5.8.11
.
Ezra
was
a
Priest
,
Ezr.
c.
7.
&
8.
yet
who
but
he
that
first
of
all
after
the
Captivitie
,
ordered
all
matters
both
for
the
Church
,
Nehe.
c.
1.
and
State
.
Nehemiah
came
not
up
untill
13.
yeares
after
;
for
Nehemiah
was
in
the
twentieth
,
and
Ezra
in
the
7.
yeare
of
Artaxerxes
.
Zorobabel
I
grant
was
long
before
;
but
he
did
little
or
nothing
for
the
reducing
of
things
into
a
forme
of
government
;
or
suppose
he
did
,
Ezra
we
are
sure
did
a
great
deale
more
.
Neither
was
it
,
1
Sam.
c.
2.18
&c.
7.15.16
.
but
that
(
even
before
all
these
)
Samuel
as
a
Priest
ministered
before
the
Lord
in
a
linnen
Ephod
,
and
as
a
Iudge
did
ride
his
circuit
every
yeare
,
over
all
the
land
:
yea
,
and
in
the
daies
of
Saul
,
although
he
was
the
annointed
King
;
yet
Samuel
ruled
joyntly
with
him
so
long
as
they
lived
each
with
other
:
or
at
the
least
was
such
a
Counseller
to
him
,
as
that
after
hee
was
dead
and
buried
,
he
seeks
to
heare
what
he
would
advise
,
or
answer
,
standing
then
destitute
of
such
direction
as
he
had
usually
received
from
him
.
Nay
sooner
yet
,
for
Phineas
was
sent
Ambassadour
to
proclaim
war
against
the
Rubenites
,
&
the
Gadites
,
&
the
half
tribe
of
Manasses
.
Iosh
.
22.12.3
.
The
Priests
overthrew
the
Citie
Iericho
,
Iosh
.
6.
Nor
did
they
afterwards
but
sound
their
Trumpets
,
and
bid
the
battell
in
the
warre
of
Ahiiah
against
Ieroboam
.
2
Chron.
13.12.14
.
The
land
also
is
divided
among
the
Tribes
,
by
Eleazar
,
and
Ioshua
.
Numb
.
34.17
.
A
thousand
likewise
of
every
Tribe
is
sent
out
to
war
against
the
Midianites
,
under
the
conduct
of
Phineas
,
Numb
.
31.6
.
And
in
the
same
warre
,
the
spoyles
were
divided
among
the
Souldiers
,
by
Moses
,
and
Eleazar
the
Priest
,
and
the
cheife
Fathers
of
the
Congregation
.
verse
26.
The
people
also
were
numbred
by
Moses
,
and
Eleazar
in
the
plaine
of
Moab
;
as
they
had
been
numbred
formerly
by
Moses
,
and
Aaron
in
the
wildernesse
of
Sinai
,
Numb
.
26.63.64
.
From
which
testimonies
it
is
plaine
and
manifest
,
that
some
such
Priests
as
the
King
thinks
fit
,
may
(
when
he
pleaseth
)
be
lawfully
employed
in
civill
affaires
or
offices
;
and
may
even
thus
be
honoured
,
as
were
those
Priests
of
old
.
And
whereas
some
object
,
that
arguments
drawne
from
the
old
.
Testament
,
An
objection
answered
.
prove
nothing
now
under
the
New
:
it
is
answered
.
First
,
that
they
may
as
well
deny
the
arguments
taken
from
thence
against
the
Popes
authority
,
and
domineering
power
over
Christian
Kings
,
and
Princes
,
as
denie
these
arguments
,
for
proofe
of
that
civill
honour
which
is
thus
given
to
the
Ministers
of
the
Gospell
.
And
therefore
it
is
not
love
,
but
envie
,
which
would
seeme
to
bolster
out
things
with
such
new
Divinitie
.
Secondly
,
the
Ministers
of
the
Gospell
(
as
one
hath
well
observed
)
may
with
more
convenience
be
employed
in
civill
offices
,
then
those
Priests
under
the
Law
;
whose
time
is
not
now
taken
up
(
as
then
it
was
)
with
attendance
on
the
daily
sacrifices
;
great
number
of
feasts
,
solemnities
,
and
such
like
occasions
,
by
which
their
leisure
was
lesse
to
heare
civill
matters
,
then
now
to
the
Minister
under
the
Gospell
.
Thirdly
,
the
Ministers
of
the
Gospell
have
succeeded
in
a
place
of
the
Levites
,
and
looke
what
in
that
kinde
was
lawfull
for
them
to
doe
,
is
not
unlawfull
now
,
especially
seeing
these
employments
pertained
not
to
things
typicall
,
figurative
,
or
ceremoniall
.
And
fourthly
,
although
Christ
and
his
Apostles
were
never
thus
employed
,
yet
is
that
nothing
against
our
tenet
:
For
who
made
me
a
judge
over
you
,
sayth
Christ
?
Intimating
,
Luke
12.14
.
that
unlesse
the
supreame
Magistrate
shall
assigne
Clergie-men
to
such
offices
,
they
may
not
meddle
with
them
.
But
had
the
Church
and
Common-wealth
been
both
one
,
then
it
had
beene
as
lawfull
as
in
the
daies
of
old
;
which
appointment
or
assignation
was
never
like
to
bee
,
so
long
as
the
Church
was
in
the
Kingdome
of
heathen
tyrants
.
Certain
it
is
,
that
when
the
Emperours
became
Christians
,
some
men
of
the
Church
were
thus
employed
.
And
although
the
condition
of
the
Ministers
of
Christ
,
differed
not
in
this
from
that
of
the
Levites
,
yet
it
could
not
shew
it selfe
till
then
.
Examples
are
not
wanting
.
Theod.
lib.
2.
c.
30.
Theodorit
.
makes
mention
of
one
Iames
Bishop
of
[
](A13216-e21540-b)*
*
Called
also
Nysibit
.
Antioch
in
Mygdonia
,
who
shined
with
Apostolicall
grace
;
and
yet
was
both
Bishop
,
and
governour
of
the
aforesaid
Citie
.
Or
if
this
testimonie
be
obscure
,
see
another
;
Saint
Ambrose
was
twice
employed
in
the
office
of
an
Ambassadour
,
by
the
Emperour
Valentinian
,
and
not
without
good
successe
.
Socrates
also
makes
mention
of
one
Marutha
,
Socrat.
lib.
7.
c.
●
.
Bishop
of
Mesopotamia
,
whom
the
Emperour
of
Rome
sent
in
an
Ambassage
to
the
King
of
Persia
;
which
employment
likewise
proved
good
,
both
to
the
Church
,
and
Common-weale
.
Neither
can
this
bee
called
an
inuasion
of
the
offices
of
the
civill
Magistrate
,
or
be
contrary
to
the
rule
of
any
auncient
Canon
,
when
it
is
done
by
the
consent
and
appointment
of
the
chiefe
Magistrate
;
as
in
the
lawes
of
Iustinian
(
alledged
by
Saravia
)
is
apparent
.
Lib.
de
honore
Prasulibus
et
Presbyt
.
debito
.
cap.
20.
And
although
the
the
Popes
lawes
have
decreed
the
contrary
;
yet
it
is
not
fit
(
sayth
one
)
that
we
which
are
a
reformed
Church
,
and
have
long
since
abandoned
the
Popes
authority
,
Dr
Dove
of
Church
govern
.
pag.
40.
should
now
forsake
God
and
the
examples
of
the
holy
Bible
,
to
follow
the
Pope
,
and
his
Canons
.
Fiftly
,
and
lastly
,
Saint
Paul
thought
it
lawfull
to
spend
his
spare
time
in
the
worke
of
his
hands
:
But
if
the
necessitie
of
Domesticke
affaires
may
excuse
a
Pastour
of
the
Church
for
so
doing
;
then
much
more
may
they
be
excused
for
doing
such
offices
(
when
the
King
thinkes
it
fit
that
they
bee
called
thereunto
)
as
shall
benefit
the
common
wealth
wherein
they
live
.
Neither
doth
this
appertaine
to
the
entangling
of
our selves
with
the
things
of
this
World
.
For
that
text
where
this
is
mentioned
;
striketh
at
those
whose
covetous
hands
and
greedie
hearts
are
so
glewed
to
the
earth
,
for
the
gathering
to
themselves
a
private
estate
,
that
they
forget
every
such
thing
as
may
tend
to
the
good
,
either
of
the
Church
,
or
State
wherein
they
live
;
which
every
good
Christian
,
and
therefore
every
upright
man
of
God
will
be
carefull
to
avoid
.
Nor
againe
,
doth
that
of
our
Saviour
[
in
Luke
22.25
.
]
denie
the
titles
of
civill
honours
to
men
of
the
Church
.
Titles
of
civill
honour
are
not
their
denied
;
for
it
doth
not
(
as
shall
appeare
)
forbid
honour
and
authority
,
or
the
titles
thereunto
belonging
:
but
ambitious
seeking
of
it
,
or
them
;
together
with
that
tyrannicall
using
of
it
,
which
the
wicked
kings
of
the
Nations
,
through
the
conceit
of
their
owne
greatnesse
,
and
soothings
of
their
flatterers
proudly
take
upon
them
.
And
that
this
is
the
meaning
of
that
Text
,
appeareth
by
these
reasons
.
First
,
because
Christ
acknowledged
that
the
title
Rabbi
(
which
signifieth
a
Master
,
an
honourable
person
,
or
a
man
that
is
eminent
by
reason
of
his
many
dignities
and
places
of
honour
that
he
holdeth
)
was
a
title
of
right
belonging
to
him
:
Hee
disclaimed
it
not
,
but
embraced
it
.
Ye
call
mee
Master
,
and
Lord
,
and
ye
say
well
,
for
so
I
am
.
Iohn
13.13
.
Secondly
,
Iohn
Baptist
was
called
Master
,
and
not
refused
it
.
Luke
3.12
.
Thirdly
,
although
Saint
Paul
,
and
Barnabas
[
](A13216-e21920-b)(*)
(*)
Act.
14.15
.
denied
to
be
worshipped
with
Divine
honour
;
yet
when
Paul
,
and
Silas
were
reverenced
with
civill
honour
,
and
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
Lords
]
by
the
Master
of
the
Prison
,
they
made
no
scruple
of
it
,
but
onely
sayd
;
Beleeve
in
the
Lord
Iesus
,
and
thou
shalt
be
saved
.
Acts
16.30
.
Fourthly
,
the
change
of
Abram
,
to
Abraham
;
and
of
Sarai
,
to
Sarah
witnesse
no
lesse
:
for
their
names
being
thus
changed
,
were
not
onely
a
token
of
confirming
the
promise
;
but
also
an
honourable
favour
which
God
himselfe
vouchsafed
to
them
,
Dr.
Willet
ex
Mercer
.
in
Gen.
for
their
greater
grace
and
respect
among
those
with
whom
they
lived
;
as
was
seene
when
Abraham
communed
with
the
Children
of
Heth
;
who
answering
,
sayd
unto
him
:
Heare
us
my
Lord
,
thou
art
a
mighty
Prince
among
us
.
Gen.
23.6
.
And
God
also
told
Abimilech
,
that
he
was
a
Prophet
.
Gen.
20.7
.
Fiftly
,
because
when
Obadiah
met
Elias
,
he
fell
on
his
face
,
and
sayd
;
Art
thou
my
Lord
Elias
?
He
answered
,
yea
;
Goe
and
tell
thy
Lord
,
behold
,
Elias
is
here
.
1
Kings
18.7.8
.
Sixtly
,
because
Elisha
accepted
of
the
like
title
,
as
it
is
in
the
2
Kings
4.16
.
In
which
regard
Beza
noted
not
amisse
upon
these
words
[
in
Mat.
23.8
.
]
Bee
not
yee
called
Rabbi
,
&c.
Ne
vocemini
,
id
est
,
Ne
ambiatis
.
Bee
not
ye
called
;
that
is
,
doe
not
ambitiously
seeke
after
that
title
,
or
pride
your selves
in
it
:
for
otherwise
our
Sauiour
doth
not
accept
against
any
,
either
for
not
denying
the
titles
of
their
office
,
or
for
not
refusing
the
honour
due
unto
them
.
And
here
an
end
of
this
Section
.
SECT.
II.
THE
next
thing
that
followeth
,
is
,
That
the
people
give
eare
,
and
come
where
they
may
heare
the
Doctrines
,
rebukes
,
and
exhortations
of
their
ghostly
Fathers
.
For
though
they
be
men
whom
the
Lord
hath
assigned
to
this
holy
office
:
yet
men
,
to
whom
hee
hath
conveighed
a
peculiar
grace
,
2
Tim.
1.6
.
ibid.
which
the
Orthodox
and
right
do
so
stirre
up
,
that
when
they
preach
,
they
preach
not
themselves
,
but
Iesus
Christ
.
2
Cor.
4.5
.
Heb.
5.4
.
They
have
power
to
officiate
,
but
they
take
it
not
;
it
is
given
them
before
they
have
it
.
It
came
to
those
of
Christs
schoole
,
from
Christ
himselfe
;
but
was
not
to
end
with
them
,
for
there
is
a
*
building
which
cannot
be
perfected
without
it
:
And
being
therefore
appointed
for
it
,
Ephes
4.12
.
Mat.
28.
ult.
it
hath
beene
conveighed
ever
since
by
the
imposition
of
hands
,
to
such
as
are
not
otherwise
any
lawfull
Priests
of
God
.
And
finally
,
that
care
may
be
had
in
the
conveighance
hereof
;
It
is
the
counsell
of
Saint
Paul
to
Timothie
,
1
Tim.
5.22
.
That
he
lay
hands
upon
no
man
suddenly
.
Thus
then
we
have
it
,
and
are
by
this
meanes
become
persons
sacred
,
and
have
authoritie
to
deale
in
holy
things
.
We
blesse
in
the
name
of
him
that
blesseth
:
The
dispensation
of
the
Word
and
Sacraments
is
committed
to
us
;
We
have
power
to
binde
,
Mat.
18.18
.
2
Cor.
5.20
.
wee
have
power
to
loose
,
wee
are
Ambassadours
for
Christ
,
as
though
God
did
beseech
you
by
us
.
The
message
is
from
Heaven
,
as
delivering
to
you
God's
blessed
will
,
out
of
his
holy
Word
:
And
therefore
to
be
received
,
1
Thess.
2.13
not
as
the
word
of
men
,
but
as
the
Word
of
God
.
So
that
as
we
,
if
we
love
the
Lord
,
Ioh.
21.15.16
will
feede
his
Lambes
,
and
Sheepe
:
In
like
manner
ye
,
if
ye
despise
not
Christ
,
Luke
21.16
.
Acts
7.51
.
nor
resist
the
holy
Ghost
;
will
be
content
to
hearken
to
the
words
of
those
by
whom
he
speaketh
.
For
this
he
doth
,
hee
speaketh
by
us
,
though
not
by
immediate
inspiration
(
as
some
phantastickes
fondly
dreame
;
)
yet
by
our
rightly
dividing
that
Word
of
truth
,
which
is
properly
and
indeed
the
Word
of
God
:
Aug.
cont
.
Epist.
Parmenioni
l.
2.
c.
11.
In
cujus
praedicatione
spiritus
Sanctus
operatur
,
as
Saint
Austine
speaketh
.
So
that
though
our
Sermons
ought
to
have
no
greater
credit
,
then
they
can
gaine
unto
themselves
by
their
agreement
with
the
Scriptures
,
yet
not
dissenting
from
them
,
they
are
truely
and
indeed
the
Truth
and
Doctrine
of
God
,
and
though
not
his
Word
by
immediate
inspiration
;
yet
the
Word
of
God
,
in
a
secundarie
sence
;
as
being
the
sober
explication
,
and
application
of
some
such
part
or
portion
of
the
Word
as
we
then
pitch
upon
.
In
which
regard
,
the
Preachers
of
it
are
Co-workers
,
or
jont-labourers
with
God
,
as
even
the
Apostles
were
:
For
though
we
cannot
bee
compared
with
them
in
worthinesse
of
grace
and
vertue
;
yet
in
likenesse
of
office
and
Ministerie
,
we
may
,
and
must
.
And
indeed
t
is
a
perpetuall
Sanction
,
Mal.
2.7
.
that
the
Priests
lippes
are
to
preserve
knowledge
,
and
that
the
people
seeke
the
Law
at
their
mouthes
;
for
even
in
this
they
are
the
messengers
of
the
Lord
of
Hosts
.
So
that
in
what
way
so
ever
they
convey
or
give
notification
of
the
object
of
faith
(
which
is
the
Word
)
unto
the
people
,
whether
it
be
by
reading
,
or
otherwise
;
it
is
to
be
of
more
esteem
,
then
when
t
is
done
by
any
other
.
Which
I
doe
not
note
to
deterre
Lay-people
from
reading
of
the
Scripture
,
but
to
shew
the
difference
that
is
betweene
their
reading
,
and
ours
;
as
also
to
signifie
,
that
no
Scripture
is
of
private
interpretation
,
1
Pet.
1.20
.
as
Saint
Peter
hath
declared
.
And
now
to
the
amplifying
of
all
this
,
thus
I
proceed
.
The
Lord's
Day
[
or
Sunday
]
is
God's
chiefe
Schoole-day
,
wherein
God's
people
must
come
to
the
Church
,
for
that
's
his
Schoole-house
;
wherein
(
among
other
duties
to
bee
done
)
they
must
heare
his
Word
,
for
that
's
their
lesson
.
Some
be
Truants
,
and
care
not
for
comming
.
Others
be
Recusants
,
and
may
not
come
to
joyn
themselves
with
us
.
A
third
sort
be
Schismaticks
,
and
will
not
come
,
except
where
they
affect
,
and
when
they
please
.
And
last
of
all
,
others
be
indifferent
,
and
will
sometimes
come
;
but
in
respect
of
the
end
,
their
comming
and
hearing
is
in
vaine
,
they
are
yet
in
their
sinnes
.
I
shall
speake
of
these
in
their
order
:
Of
the
time
,
the
place
,
the
persons
.
I.
And
as
for
the
chiefe
time
,
I
call
it
(
as
I
ought
)
the
Lord's
Day
,
or
Sunday
;
because
the
Sabbath
as
ceremoniall
,
was
abolished
at
the
death
of
Christ
;
as
in
the
second
Chapter
to
the
Collossians
is
declared
.
And
why
a
day
must
be
still
observed
,
is
inregard
of
what
is
morall
in
the
fourth
Commandement
:
For
it
is
absolutely
and
directly
of
the
Law
of
Nature
,
that
some
time
be
set
apart
,
for
the
publique
worshippe
,
and
solemne
services
of
God
.
And
why
one
day
in
seven
,
is
not
in
regard
of
what
is
strictly
morall
,
in
respect
of
Nature
dictating
;
but
in
respect
of
Nature
informed
by
the
Divine
instruction
of
the
God
of
Heaven
.
For
whereas
Nature
knew
not
how
to
make
choice
,
or
put
a
difference
betweene
one
number
,
and
another
,
it
pleased
God
to
instruct
and
informe
Nature
;
that
thereby
that
which
is
not
strictly
morall
ratione
naturae
,
might
bee
knowne
and
accounted
as
morall
ratione
disciplinae
:
of
which
condition
,
is
the
quota
pars
.
both
for
Tythes
,
and
for
the
time
of
God's
publique
worshippe
.
And
next
,
why
this
part
of
one
in
seven
,
hath
(
since
the
ceasing
of
the
Sabbath
)
beene
observed
by
us
rathē
ron
the
first
,
then
second
,
third
,
or
any
other
day
of
the
weeke
;
is
,
not
in
regard
of
any
precept
expressely
commanding
it
;
but
in
regard
of
the
Churches
practice
at
all
times
,
and
in
all
Ages
ever
since
.
Now
they
that
began
it
,
were
the
Apostles
;
being
led
thereunto
by
our
(
and
their
)
Lords
resurrection
,
and
by
his
often
apparitions
to
them
upon
that
very
day
,
rather
then
upon
any
other
day
beside
:
For
,
as
they
knew
the
Sabbath
to
be
abolished
by
Christs
death
;
In
like
manner
,
by
his
resurrection
they
had
ground
sufficient
to
direct
them
to
the
choice
of
a
peculiar
day
,
for
the
observation
of
a
new
and
chiefe
Festivall
;
and
so
much
the
rather
,
because
Christ
used
then
(
as
I
sayd
)
to
appeare
unto
them
.
Hence
therefore
it
is
,
Revel.
1.10
.
Ignat.
epist.
ad
Magnes
.
that
Saint
Iohn
makes
mention
of
a
Day
,
which
he
calleth
Dies
Dominicus
,
the
Lord's
Day
:
And
Ignatius
(
one
of
Saint
Iohns
Disciples
)
telleth
us
,
that
it
was
the
first
day
of
the
weeke
;
the
very
Queene
and
chiefe
of
Dayes
,
renowned
by
our
Lord's
resurrection
.
So
also
sayth
Saint
Austine
,
Aug
ad
Ianua
.
epist.
119.
c.
13
the
Lord's
Day
was
declared
to
Christians
by
the
resurrection
of
the
Lord
;
and
from
that
time
began
to
be
celebraeted
.
De
verb.
Apost.
Serm.
15.
And
in
another
place
,
The
raysing
of
the
Lord
,
hath
promised
to
us
an
eternall
day
,
and
hath
consecrated
for
us
the
Lord's
Day
.
By
which
he
meaneth
,
that
Christ
thus
honouring
this
day
;
did
thereby
(
as
it
were
)
point
it
out
as
the
onely
day
to
be
made
choice
of
,
for
the
religious
and
solemne
services
of
God
.
Or
to
use
againe
his
owne
words
,
Demonstrare
&
consecrare
dignatus
est
;
Ad
Ianuar.
epist.
119.
c.
9.
He
did
vouchsafe
to
demonstrate
,
and
consecrate
it
.
Thus
they
and
their
successours
first
tooke
it
up
.
Apostoli
&
Apostolici
viri
:
This
was
their
ground
;
and
from
them
to
us
the
observation
thereof
hath
proceeded
,
and
is
still
retained
in
the
Christian
Church
.
Yea
,
Iust
apol.
2.
ad
Anton.
Imperat
.
ppope
finem
.
and
further
;
even
this
Day
which
was
thus
frequently
called
the
Lord's
Day
:
Iustine
Martyr
calls
also
Sunday
;
and
may
fitly
be
so
named
,
not
because
the
Pagans
dedicated
that
day
to
their
Idoll
of
the
Sunne
;
but
because
(
as
another
Father
speaketh
)
The
Sonne
of
righteousnesse
which
enlightneth
every
one
of
us
,
Saint
Ambr.
Serm.
61.
did
then
arise
.
Neither
was
it
knowne
to
have
so
much
as
the
name
of
Sabbath
ever
after
in
the
Church
of
God
,
without
some
distinction
added
,
to
distinguish
it
from
that
of
the
Iewes
.
For
in
a
proper
and
litterall
sence
,
it
cannot
bee
called
the
Sabbath
Day
,
as
being
neither
that
day
which
the
Iewes
observed
,
nor
of
such
strickt
rest
as
was
that
Day
of
theirs
.
And
indeed
the
very
stricktnesse
of
their
rest
,
gave
the
name
of
Sabbath
to
the
Day
which
they
were
to
keepe
;
but
was
not
the
principall
thing
wherein
the
sanctification
of
it
consisted
.
For
though
the
rest
was
strictly
exacted
,
yet
but
accidentally
annexed
:
and
therefore
now
removed
in
the
removall
of
that
yoke
of
outward
observances
,
which
for
the
time
was
laid
upon
them
.
Gala.
4.
For
as
the
effect
abideth
so
long
as
the
cause
remaineth
,
but
perisheth
when
the
cause
ceaseth
;
so
the
strictnesse
of
Rest
,
was
to
remaine
so
long
as
the
Day
and
memo●y
of
the
things
vailed
under
the
strict
rest
thereof
abided
.
But
the
Day
being
taken
away
,
the
end
and
reason
of
the
sayd
Rest
is
gone
,
and
also
the
strict
Rest
it selfe
;
which
being
figurative
,
could
not
be
too
strict
.
For
the
more
exact
the
figure
is
,
the
better
it
signifieth
;
as
in
the
Lambe
for
the
Passeover
well
appeareth
,
which
was
to
be
alwaies
such
,
as
had
no
blemish
.
And
that
this
Rest
of
theirs
thus
strictly
exacted
,
was
but
accidentally
annexed
;
will
be
manifest
:
if
we
consider
the
many
causes
,
more
then
the
chiefe
and
principall
,
for
which
they
were
to
keepe
it
.
For
though
such
a
Rest
be
alwaies
requisite
,
as
may
promote
the
divine
duties
of
God's
publique
worship
;
and
not
be
contrary
to
the
observance
of
that
precept
which
requires
the
performance
of
them
.
Yet
if
there
be
other
ends
beyond
that
which
the
solemne
service
of
God
requireth
;
those
ends
must
bee
examined
whether
they
be
connected
,
with
that
end
which
participates
with
the
moralitie
of
that
Commandement
,
which
leades
us
to
the
setting
apart
of
some
time
,
for
God's
publique
and
solemne
service
.
We
denie
nothing
to
be
abolished
,
which
is
as
a
meanes
requisite
to
that
end
,
for
which
a
Day
is
set
apart
.
But
if
in
the
Iewish
rest
there
were
things
figurative
;
and
to
signifie
something
which
was
either
past
,
present
,
or
then
to
come
:
We
are
nothing
bound
either
to
the
name
of
their
day
,
to
the
day
it selfe
;
or
to
the
strict
observance
of
such
a
rest
,
as
that
day
of
theirs
required
.
For
if
this
be
not
granted
,
wee
retaine
not
onely
the
substance
,
but
ceremonie
likewise
of
the
Sabbath
:
their
many
ends
of
rest
,
beside
that
for
which
the
day
was
chiefely
set
apart
,
must
needes
be
the
cause
of
an
extreame
stricknesse
:
But
being
to
signifie
,
as
aforesayd
;
it
was
to
them
,
and
not
to
us
,
that
God
intended
such
a
Rest
.
For
first
they
rested
in
memorie
of
the
Creation
,
which
on
that
particular
day
was
ended
,
sixe
dayes
being
spent
in
Creating
,
Exod.
20.11
.
before
that
day
of
Rest
approached
.
From
the
memorie
of
which
(
after
the
manner
that
they
remembred
it
)
we
are
now
called
;
in
regard
that
the
observation
of
the
day
it selfe
is
ceased
.
Col.
2.16.17
.
Not
that
we
doe
hereby
deny
God
to
bee
our
Creatour
,
but
acknowledge
Christ
to
be
our
Redeemer
.
And
indeed
the
benefit
of
Redemption
being
greater
then
that
of
Creation
;
the
memorie
of
the
first
,
is
obscured
by
the
last
,
and
so
the
one
is
to
give
place
unto
the
other
;
as
in
a
case
not
much
unlike
it
,
the
Prophet
Ierem●e
hath
declared
.
Ier.
16.14
15.
Nor
againe
,
doth
this
last
impose
a
like
commemoration
with
the
former
,
in
regard
of
Rest
;
because
our
Saviour
did
not
so
much
rest
upon
that
day
whereon
he
arose
,
as
valiantly
overcome
the
powers
of
death
.
It
may
be
rather
said
that
he
rested
before
whil'st
he
lay
in
the
Grave
;
and
so
they
who
are
dead
,
bee
sayd
to
rest
from
their
labours
:
but
to
rise
againe
,
implyes
a
breaking
off
from
rest
,
and
a
beginning
of
labour
,
which
even
in
this
cannot
but
be
granted
;
if
the
consideration
be
taken
up
,
with
relation
to
that
rest
which
went
before
it
,
whil'st
the
bodie
lay
in
the
quiet
Grave
till
the
time
appointed
.
Nor
doe
I
thinke
it
strange
to
say
,
that
on
our
Day
of
the
Lord
,
the
memorie
of
the
Redemption
be
come
in
place
of
that
of
Creation
.
For
tho
we
have
the
proper
solemnitie
of
Christ's
Resurrection
,
upon
that
day
which
is
called
Easter
;
yet
this
weekely
day
of
publique
worship
,
being
(
as
Saint
Austine
speaketh
)
consecrated
to
us
by
our
Lords
Resurrection
;
doth
not
onely
deserve
to
be
made
choice
of
,
for
the
peculiar
day
of
our
solemne
Assemblies
,
but
to
be
judged
also
to
relate
in
some
sort
to
the
benefit
of
Redemption
.
Secondly
,
their
strict
resting
was
a
memoriall
of
their
deliverance
from
the
hard
labours
which
they
had
lately
suffered
in
the
Land
of
Aegypt
;
as
is
expressely
mentioned
in
Deut.
5.15
.
Now
this
was
a
thing
peculiarly
belonging
unto
them
,
and
not
to
us
:
Therefore
they
,
and
we
are
not
both
bound
to
one
and
the
same
strictnesse
,
unlesse
their
condition
and
ours
were
both
alike
.
Thirdly
,
Ezek.
20
12.
this
their
Sabbath
was
given
them
for
a
signe
,
Psal.
147.20
.
that
God
had
then
chosen
them
from
among
all
the
Nations
of
the
earth
,
to
be
his
people
:
For
the
Heathen
had
no
knowledge
of
his
Lawes
;
but
they
had
:
the
partition
wall
was
then
unbroken
.
In
token
of
which
favour
they
had
the
Sabbath
,
which
they
were
strictly
to
observe
;
not
doing
their
owne
will
,
nor
speaking
so
much
as
their
owne
words
,
as
in
these
Scriptures
is
declared
.
Exod.
31.13
.
Ezek.
20.12
.
and
Esa.
58.13
.
And
albeit
all
Christians
now
be
likewise
the
people
of
God
;
yet
because
they
are
of
more
Nations
then
one
,
and
live
in
times
of
more
maturitie
;
they
are
not
tyed
to
such
a
strict
yoake
,
as
if
they
were
still
in
the
dayes
of
the
Law
,
but
differenced
from
that
Heire
,
who
whil'st
he
is
a
Child
,
must
live
as
a
servant
,
as
the
Apostle
speaketh
,
Gala.
4.1
.
For
when
the
fulnesse
of
time
was
come
;
the
condition
of
God's
people
was
altered
,
as
at
the
fift
verse
of
the
foresayd
Chapter
is
declared
.
And
at
the
seventh
verse
,
thus
;
Thou
art
no
more
a
servant
,
but
a
Sonne
.
And
therefore
though
bound
to
bee
obedient
;
yet
freed
from
those
hard
taskes
,
which
of
old
were
strictly
required
from
the
Jewish
people
.
Last
of
all
,
their
Sabbath
was
a
type
whereby
was
prefigured
that
Rest
,
Heb.
9.4
.
which
(
as
the
Apostle
speaketh
,
and
of
which
their
Canaaen
likewise
was
a
figure
)
remained
for
the
people
of
God
,
to
be
purchased
for
them
by
Christ
:
who
being
come
,
and
gone
into
his
Fathers
house
,
Ioh.
14.2
.
wherein
are
many
mansion
places
,
went
to
prepare
them
;
as
was
prefigured
in
the
foresaid
Rest
of
the
Jewish
Sabbath
.
And
therefore
,
seeing
Christ
hath
actually
purchased
,
that
which
was
then
prefigured
,
it
were
injurious
to
Christ
to
lay
the
same
yoake
still
upon
our
neckes
.
Yea
in
a
word
,
by
what
hath
beene
said
,
it
cannot
but
appeare
,
that
although
our
Lord's
Day
or
Sunday
,
hath
of
late
yeares
beene
vulgarly
knowne
and
called
by
the
name
of
the
Sabbath
;
yet
of
right
,
neither
the
name
,
nor
manner
of
keeping
it
,
appertaines
thereunto
:
For
there
is
so
great
a
difference
betweene
the
old
Sabbath
and
our
Sunday
,
that
it
is
a
manifest
mistake
to
urge
those
Scriptures
upon
us
,
which
peculiarly
belonged
to
them
in
the
observation
of
their
Day
.
But
if
the
Sunday
be
no
Sabbath
,
Quest.
why
then
doth
the
Church
in
her
Liturgie
retaine
still
the
fourth
Commandement
,
and
say
;
Remember
that
thou
keepe
holy
the
Sabbath
day
,
&c.
yea
and
why
are
the
people
bound
to
pray
at
the
end
thereof
,
Lord
have
mercy
upon
us
,
and
incline
our
hearts
to
keepe
this
Law
?
For
answer
whereunto
,
Sol.
this
is
first
;
that
although
all
the
other
Commandements
are
to
be
kept
,
ut
sonant
,
according
to
the
letter
,
as
St
Austin
speaketh
:
yet
this
of
the
Sabbath
is
of
another
kinde
;
being
partly
morall
,
partly
ceremoniall
.
And
if
so
,
then
in
part
it
is
abolished
,
and
in
part
retained
.
And
being
but
in
part
abolished
,
it
must
upon
necessity
have
still
a
place
among
the
other
precepts
.
For
so
farre
as
't
is
morall
,
't
is
still
of
force
;
and
is
therefore
put
among
the
Precepts
of
the
Decalogue
for
that
which
is
morall
in
it
.
For
(
as
I
said
formerly
)
it
proceedeth
from
the
Law
of
Nature
,
that
some
time
be
set
apart
for
Gods
publicke
service
.
And
therefore
this
being
revived
in
the
Law
of
the
fourth
Commandement
,
ought
to
be
remembred
and
kept
upon
one
day
in
seven
:
which
last
,
though
unknowne
till
Nature
was
informed
,
is
now
to
be
reckoned
as
that
principal
portion
of
time
which
God
requireth
.
And
so
last
of
all
,
being
bound
to
the
morality
of
the
precept
,
there
is
good
reason
that
we
pray
to
have
the
Lord
incline
our
hearts
to
the
keeping
of
it
:
for
being
strengthned
by
his
assistance
,
there
will
be
care
had
,
that
we
decline
not
away
from
the
observation
thereof
.
And
whereas
I
formerly
gave
notice
,
that
it
is
the
very
chiefe
of
Dayes
;
or
(
as
I
then
expressed
it
)
Gods
chiefe
Schoole-day
,
I
had
reason
for
it
:
because
there
is
no
Holy
Day
,
which
the
Church
hath
appointed
to
be
kept
,
of
such
eminency
and
excellency
as
is
this
Day
of
the
Lord
;
according
to
that
of
St.
Austin
,
in
his
251
Sermon
De
tempore
,
at
the
very
beginning
therof
,
in
these
words
,
saying
:
Sciendum
est
(
Fratres
charissimi
)
quod
ideo
à
sanctis
patribus
nostris
constitutum
est
christianis
,
&
mandatum
,
ut
in
solennitatibus
Sanctorum
,
&
maxime
in
Dominicis
diebus
,
otium
haberent
,
&
à
terreno
negotio
vacarent
,
ut
paratiores
&
promptiores
essent
ad
divinum
cultum
.
In
which
words
appeareth
,
not
only
the
excellency
of
this
Day
above
other
Festivalls
;
but
the
necessity
also
of
such
a
Rest
,
as
may
be
no
hindrance
,
but
a
furtherance
to
Gods
publicke
worship
.
For
such
a
Rest
as
this
,
is
as
a
means
requisite
for
that
end
for
which
the
Day
is
set
apart
.
The
ancient
Sabbath
had
(
as
hath
beene
shewed
)
other
ends
,
which
here
in
this
Day
can
take
no
place
,
because
the
Day
it selfe
is
now
abolished
and
gone
,
and
the
armes
of
the
Church
extended
further
then
to
one
only
Nation
.
All
that
can
be
added
more
,
is
this
;
Nature
requireth
some
refreshment
,
&
Religion
teacheth
us
to
be
mercifull
to
our
very
Beasts
;
Prov.
12.10
.
Deut.
5.14
.
and
if
to
them
,
much
more
to
our
servants
:
In
which
regard
the
other
parts
of
the
Day
(
and
so
the
whole
Day
)
are
fitly
freed
from
all
servile
labours
,
except
in
urgent
cases
of
extreame
necessity
;
which
also
makes
it
not
unlawfull
,
to
take
in
hand
some
harmlesse
recreation
for
refreshment
,
after
the
ends
of
all
Divine-services
in
the
publike
assemblies
.
For
when
all
the
publike
duties
of
the
Day
be
ended
,
then
is
that
accomplished
for
which
the
day
is
chiefly
set
apart
.
And
because
this
cannot
be
done
without
Rest
,
there
is
a
cessation
from
ordinary
labours
,
both
before
,
and
at
the
times
of
publike
worship
.
Before
,
for
preparation
;
that
thereby
we
bring
not
with
us
Cor
fatui
,
Eccles.
5.1
.
Exod.
3.5
.
A
fooles
heart
,
as
Solomon
speaketh
:
but
be
fitted
aforehand
for
the
sacred
employments
to
which
we
are
going
.
And
at
the
times
likewise
;
because
the
one
cannot
be
done
without
the
other
:
that
is
,
our
owne
private
businesses
,
and
the
generall
and
publike
duties
of
piety
and
devotion
,
cannot
be
followed
both
at
once
.
And
because
the
Rest
also
of
the
Day
points
at
mercy
as
well
as
sacrifice
,
(
of
which
there
is
something
spoken
in
Deut.
5.14
.
)
harmlesse
recreation
,
which
is
a
meanes
of
refreshment
,
claimes
her
priviledge
;
and
steps
in
at
the
last
,
after
all
the
publike
services
for
the
Day
be
ended
:
yea
,
and
as
the
case
with
some
may
at
sometimes
stand
,
is
not
so
long
denied
them
;
no
,
not
so
long
as
then
.
But
some
singular
priviledge
is
not
to
be
alledged
as
a
generall
practice
.
And
therefore
,
as
it
is
both
a
pious
and
prudent
constitution
of
the
Church
,
Can.
14.
Eccles.
Anglic.
&
Aug.
de
temp.
Ser.
251.
to
appoint
(
by
way
of
preparation
)
certain
holy
offices
to
be
vsed
on
the
Eve
before
:
In
like
manner
as
pious
and
prudent
is
it
for
a
Christian
Magistrate
,
See
this
in
his
Majesties
Declarat
.
not
to
suffer
any
sportings
or
recreations
,
till
all
the
publike
Services
of
our
God
be
ended
for
that
present
Day
;
and
that
none
should
enjoy
the
benefit
of
this
liberty
,
who
hath
not
first
resorted
to
the
Church
;
nor
that
it
be
abused
,
but
used
in
a
moderate
,
discreet
,
and
pious
way
.
Now
albeit
this
liberty
be
both
thus
qualified
,
and
comes
not
in
place
till
God
be
first
served
;
yet
there
want
not
those
,
who
trouble
both
the
peace
of
the
Church
and
State
,
by
setting
themselves
against
it
.
But
he
who
hath
said
,
Hos.
6.6
.
&
Math.
12.7
.
I
will
have
mercy
,
and
not
sacrifice
,
hath
said
enough
to
signifie
,
that
he
will
not
then
be
displeased
at
it
;
especially
in
those
,
whose
education
,
or
parts
be
such
,
as
are
unfit
for
long
meditation
;
the
rigid
tye
whereof
being
laid
upon
them
,
makes
the
Rest
of
this
Day
more
burthensome
unto
them
,
then
their
weekly
labours
.
Or
if
Christ
could
say
of
the
Jewish
Sabbath
,
that
it
was
made
for
man
,
and
not
man
for
it
;
Math.
12.8
.
then
much
more
may
we
affirme
it
of
our
Festivall
,
in
as
much
as
their
yoake
of
ceremonious
bondage
belongs
not
to
us
.
Howbeit
they
are
not
to
be
excused
,
who
have
more
minde
of
their
Pastime
,
then
of
their
pious
and
holy
worship
;
wishing
in
their
hearts
that
the
Priest
would
make
a
quicke
dispatch
,
by
cutting
short
the
service
of
the
Day
:
For
what
is
this
but
to
have
hell
set
at
liberty
,
there
being
no
better
concord
then
thus
betweene
them
and
heaven
.
They
doe
indeed
desire
to
have
a
Day
set
apart
:
but
because
they
preferre
the
lesse
principall
end
of
its
separation
before
the
chiefe
;
they
observe
a
Day
,
not
as
they
which
observe
it
to
the
Lord
,
but
as
they
that
observe
it
to
themselves
.
And
therefore
we
justly
reckon
these
among
such
,
as
are
willingly
desirous
to
prophane
this
blessed
Day
,
although
it
be
now
the
Queene
of
dayes
,
and
time
of
greatest
eminency
for
Gods
publike
worship
.
Nor
againe
do
we
blame
those
,
who
(
without
hypocrisie
and
superstition
)
spend
the
whole
day
in
workes
of
piety
and
devotion
.
For
,
as
Christ
said
in
some
cases
,
so
may
we
say
in
this
;
it
is
a
thing
commendable
:
Math.
19.12
.
and
therefore
,
Let
him
that
is
able
to
receive
it
,
receive
it
,
without
judging
of
anothers
liberty
.
The
one
may
not
be
accounted
irreligious
or
prophane
,
in
the
lawfulll
use
of
his
Christian
freedome
;
nor
the
other
over
strict
(
if
he
judge
not
his
brother
)
in
the
copious
measure
of
his
more
plentifull
devotions
.
II.
And
thus
I
have
done
with
the
first
thing
,
the
circumstance
of
time
.
That
of
the
place
is
next
.
This
is
the
Temple
,
or
Church
:
Gods
House
,
and
his
earthly
Sanctuary
,
whereunto
they
who
seeke
his
face
will
resort
:
Which
is
as
Abraham
sayd
,
In
the
Mountaine
will
the
Lord
be
seene
.
For
though
the
Heaven
of
Heavens
cannot
containe
him
;
or
although
in
a
strict
sense
hee
dwelleth
not
in
Temples
made
with
hands
,
because
of
his
Omni-presence
.
Yet
neverthelesse
he
hath
vouchsafed
to
afford
different
manners
and
degrees
of
his
Presence
;
and
is
otherwise
in
Heaven
,
otherwise
in
earth
.
Nor
on
earth
is
he
every
where
alike
;
for
in
such
places
as
are
dedicated
to
his
Name
,
1
King
.
9
3.
Psal.
132.15
.
he
hath
promised
a
more
speciall
dispensation
of
his
Presence
,
then
in
places
of
common
use
,
and
to
accept
of
them
as
his
peculiar
houses
.
In
token
whereof
,
we
doe
not
onely
reade
,
Psal.
87.2
.
that
the
Lord
loveth
the
gates
of
Sion
,
more
then
all
the
dwellings
of
Iacob
;
and
that
he
sayd
,
his
eyes
and
his
heart
should
be
in
that
house
which
Solomon
had
builded
for
him
:
Psal
42.2
.
Psal
105.4
.
Psal.
132.8
.
2
Chro.
6.41
Gen.
4.14.15
Gen.
28.16
17.
but
also
that
the
sayd
Temple
,
Tabernacle
,
and
first
places
of
his
worshippe
,
are
not
seldome
called
the
Rest
,
and
Face
of
God
,
and
the
gate
of
Heaven
.
Enough
to
signifie
,
that
both
by
his
more
speciall
Presence
,
and
by
a
peculiaritie
of
proprietie
,
these
places
are
become
sacred
,
and
are
so
the
Lords
,
as
that
they
be
no
longer
ours
.
He
also
herein
vouchsafing
it
as
a
speciall
honour
,
even
to
the
places
themselves
,
that
they
be
so
called
,
named
,
and
esteemed
;
the
comfortable
effects
of
that
by
which
the
place
is
thus
named
,
being
alwaies
such
as
shall
be
sure
to
shew
themselves
,
Mat.
18.20
.
Psal.
145.18
.
by
the
religious
sinceritie
of
devoute
worshippers
.
And
if
in
the
generall
such
be
not
onely
the
peculiaritie
of
proprietie
,
but
honour
likewise
of
sett
and
prepared
places
;
then
in
particular
,
that
which
hath
the
most
neere
relation
to
his
Presence
,
must
needs
carry
with
it
both
the
highest
proprietie
;
and
be
also
taken
up
in
our
regard
,
as
the
most
Presentiall
place
in
all
his
House
.
This
the
Ancients
(
as
some
also
now
adayes
)
did
so
well
observe
,
that
doing
their
obeysance
,
they
turned
their
faces
this
very
way
,
and
yet
were
neither
superstitious
,
nor
idolatrous
for
doing
so
.
We
professe
and
say
indeed
the
Lord
is
there
,
but
not
the
Lord
is
this
;
and
therefore
are
no
more
idolatrous
then
was
David
,
in
the
fift
Psalme
at
the
seventh
verse
.
Yea
,
in
a
word
;
if
men
were
disposed
to
be
right
,
there
stands
before
us
in
our
assemblies
,
a
chiefe
signe
of
God's
presence
;
as
being
that
from
whence
we
have
our
perfectest
communion
with
the
God
of
Heaven
:
For
though
it
begins
in
Baptisme
,
it
ends
in
the
Supper
,
neerer
then
which
we
cannot
goe
,
till
we
passe
from
hence
to
a
better
place
.
So
that
although
he
give
us
good
assurance
of
his
Presence
in
sundry
things
,
and
by
many
testimonies
tells
us
truely
,
that
he
is
with
us
;
yet
in
nothing
so
much
,
nor
so
really
,
as
in
this
high
mysterie
of
our
Religion
.
And
next
,
albeit
every
circumstance
,
in
respect
of
the
forme
and
fashion
of
these
places
not
knowne
at
the
first
:
yet
't
was
a
Dictate
of
the
Law
of
nature
,
that
some
place
,
as
well
as
some
time
,
should
be
holy
to
the
Lord
.
It
had
footing
as
soone
as
might
be
,
Some
say
in
Paradise
,
Gen.
3.8
.
But
more
plainely
afterwards
:
for
the
place
mentioned
in
Gen.
4.
unto
which
Cain
and
Abel
brought
their
offerings
(
that
their
Father
Adam
,
as
a
Priest
might
offer
them
to
God
for
them
)
is
,
at
the
14.
and
16.
verses
,
called
the
Face
or
Presence
of
God
:
that
is
,
the
House
of
God
,
being
that
place
where
the
publique
and
solemne
services
of
the
Lord
were
usually
performed
.
For
first
they
came
unto
it
,
sayth
the
Text.
Secondly
,
they
brought
their
offerings
thither
.
Thirdly
,
Cain
also
confesseth
that
he
was
excommunicated
or
driven
away
from
thence
;
that
is
,
he
was
expelled
from
the
Congregation
of
the
faithfull
;
(
for
Adam
had
sundry
other
Children
at
the
same
time
)
as
is
signified
at
the
fourteene
verse
.
How
else
could
he
be
sayd
to
goe
out
,
or
be
driven
away
from
the
presence
of
the
Lord
,
who
in
other
respects
is
every
where
?
And
last
of
all
,
't
is
thus
to
be
expounded
,
because
the
Scriptures
afterwards
do
so
explaine
the
like
phrases
;
speaking
so
punctually
to
our
capacities
,
that
whereas
in
one
place
it
is
,
Bring
an
offering
,
and
come
before
him
:
in
another
,
't
is
,
Bring
an
offering
,
and
come
into
his
Courts
.
See
the
proofes
in
the
1
Chron.
16.29
.
and
in
Psal.
96.8
.
By
the
face
then
,
or
Presence
of
God
,
is
here
signified
a
peculiar
sacred
place
;
where
teaching
,
hearing
,
praying
,
sacrificing
,
and
other
duties
of
Gods
publique
worship
used
to
be
performed
.
And
so
also
in
other
the
like
phrases
of
holy
Scripture
;
for
by
them
we
know
how
to
take
up
the
true
sense
of
this
.
Afterwards
we
also
finde
that
the
Patriarchs
used
Altars
,
Groves
,
and
Mountaines
,
to
the
selfe-same
purpose
that
Adam
and
his
Sonnes
before
them
,
had
used
their
foresayd
place
of
meeting
.
As
for
example
,
it
is
recorded
in
Gen.
13.4
.
that
Abraham
with
all
his
houshold
went
up
from
Egypt
unto
the
place
of
the
Altar
which
he
had
made
there
at
the
first
;
and
there
Abraham
called
on
the
name
of
the
Lord
.
And
againe
[
in
Gen.
13.18
.
]
we
also
finde
,
that
when
he
came
to
Mamre
and
dwelled
there
,
he
built
in
that
very
place
an
Altar
unto
the
Lord
.
And
[
in
Gen.
21.33
.
]
when
he
sojourned
in
the
Philistims
land
,
he
planted
a
Grove
in
Beer-sheba
,
and
called
there
on
the
name
of
the
Lord
,
the
everlasting
God
.
And
in
the
next
Chapter
't
is
also
thus
written
,
that
when
he
was
to
offer
up
his
sonne
Isaac
,
he
is
directed
to
a
Mountaine
in
the
land
of
Moriab
;
which
signifieth
The
feare
of
God
,
as
being
a
place
not
of
common
use
,
but
for
God's
honour
:
as
was
signified
afterwards
more
openly
,
when
Solomon
built
there
the
holy
Temple
.
Next
look
upon
Isaac
,
who
where
he
spread
his
Tent
,
built
an
Altar
,
Gen.
26.25
.
But
above
all
,
that
of
Iacob
is
most
remarkable
;
who
,
when
he
came
to
Luz
,
found
that
there
was
an
house
of
God
,
which
at
the
first
he
knew
not
,
and
is
therefore
said
to
be
afraid
lest
perhaps
he
had
offended
in
not
ordering
of
himselfe
so
there
,
as
of
right
he
knew
he
ought
to
doe
in
all
such
places
.
For
indeed
had
he
beene
a
stranger
to
such
chosen
places
,
had
he
beene
ignorant
of
their
holinesse
,
or
had
the
knowledge
of
them
been
a
new
thing
never
heard
of
before
among
the
Patriarchs
,
he
had
not
now
suspected
this
to
be
God's
house
,
nor
the
Gate
of
heaven
.
See
Gen.
28.11.16.17.18.19
.
He
lodged
(
saith
the
Text
)
in
a
certaine
place
,
had
there
a
vision
,
and
by
vertue
thereof
he
presently
declared
,
that
this
was
no
other
then
the
house
of
God
;
and
therefore
a
place
of
feare
and
reverence
.
Intellexit
Iacob
(
saith
one
)
quod
prius
nesciebat
,
Lipp
.
in
Gen.
28.
ex
Cajet.
tum
Deum
esse
in
illo
loco
tanquam
in
loco
appropriato
auditorii
sui
.
Briefly
,
if
we
look
at
nothing
but
his
feare
,
't
is
enough
to
signifie
,
that
he
was
no
stranger
to
chosen
places
.
For
supposing
it
to
be
granted
,
that
none
of
the
Patriarchs
had
ever
used
to
worship
here
:
yet
,
that
they
had
peculiar
places
,
set
apart
from
common
use
,
is
still
apparent
:
for
lesse
then
so
cannot
possibly
be
gathered
hence
.
Now
then
,
if
these
things
were
thus
before
the
Law
,
they
are
ill
advised
who
care
not
for
the
difference
of
places
after
the
Law
:
for
if
we
be
still
the
worshippers
of
our
God
,
we
must
still
have
places
for
his
holy
worship
,
which
must
be
dedicated
and
set
apart
only
for
him
and
his
services
.
Nay
,
if
we
look
no
further
then
the
dayes
of
Moses
,
and
from
thence
cast
an
eye
to
the
times
of
David
and
Solomon
,
it
is
sufficient
.
For
,
as
the
Christian
religion
is
come
in
place
of
the
Jewish
:
so
are
our
Churches
come
in
place
of
theirs
.
Their
Tabernacle
(
saith
one
)
was
a
patterne
of
their
Temple
,
and
their
Temple
a
type
of
our
Churches
,
even
as
all
their
service
was
a
type
of
our
Christ
.
And
also
,
as
it
was
of
old
,
Ye
shall
keepe
my
Sabbath
,
and
reverence
my
Sanctuary
;
so
now
,
the
Sunday
being
God's
holy
day
in
stead
of
the
Sabbath
,
the
Church
must
be
the
place
of
his
holy
worship
.
These
two
(
in
that
very
saying
)
hath
the
Lord
ioyned
together
;
and
therefore
it
is
not
for
man
to
divorce
,
or
put
them
asunder
.
If
we
deny
the
place
,
we
are
against
the
day
:
but
if
we
acknowledge
the
one
,
we
grant
the
other
.
In
which
regard
,
Act.
18.11
.
although
St.
Paul
at
the
first
,
when
he
had
iust
occasion
given
him
to
renounce
the
Iewes
and
their
Synagogues
,
Act.
28.8
.
was
necessitated
to
preach
in
a
private
house
;
yet
,
as
soon
as
might
be
,
1
Cor.
11.22.33.34
.
he
took
order
for
the
building
of
Churches
:
teaching
moreover
,
how
both
men
and
women
should
behave
themselves
in
them
.
And
so
did
other
godly
Christians
after
him
:
They
were
carefull
(
even
in
the
times
of
persecution
)
to
have
such
speciall
places
erected
.
And
although
Dioclesian
made
fearfull
havock
of
them
;
yet
no
sooner
was
that
godly
Constantine
become
a
Nursing
Father
to
the
Church
,
but
they
were
againe
restored
,
their
number
much
increased
,
and
their
beauty
made
apparent
in
a
glorious
and
well
beseeming
manner
.
Which
,
because
it
was
not
so
at
the
first
,
the
Gentiles
made
a
mock
at
Christians
,
as
if
they
had
neither
Churches
nor
Altars
:
whereas
in
very
deed
they
had
them
both
.
Churches
,
though
no
such
stately
structures
as
were
erected
by
the
Gentiles
:
and
Altars
too
,
though
not
for
such
sacrifices
as
were
theirs
.
For
indeed
,
though
persecution
kept
the
Christians
under
,
yet
they
laboured
what
they
could
to
have
prepared
places
for
their
holy
worship
,
never
meeting
elsewhere
but
when
necessity
urged
them
to
it
.
And
in
this
,
though
dead
,
they
cry
against
our
sick-braine
Schismaticks
,
who
(
upon
no
necessity
are
in
a
manner
as
well
devoted
to
any
one
place
,
they
care
not
where
,
(
either
to
a
wood
,
a
Chamber
,
a
Parlour
,
or
a
Barne
)
as
to
a
place
separated
and
dedicated
on
purpose
to
the
God
of
heaven
.
This
therefore
makes
them
preach
in
chaires
,
and
maintaine
their
faction
in
private
conventicles
,
to
the
harme
and
detriment
of
God
his
Church
.
For
't
is
without
question
,
that
although
Churches
are
not
necessay
necessitate
absoluta
;
yet
necessary
necessitate
conditionata
:
that
is
,
when
we
may
enjoy
them
we
must
(
upon
necessity
)
provide
them
;
and
being
provided
,
we
must
frequent
,
maintaine
,
honour
,
and
reverence
them
as
the
Houses
of
God
,
and
places
of
his
speciall
presence
here
upon
earth
.
So
that
as
on
the
one
side
we
blame
all
Schismaticks
in
that
already
mentioned
:
in
like
manner
on
the
other
side
we
blame
both
them
and
all
rude
kindes
of
people
,
who
are
not
afraid
to
make
as
bold
with
God's
house
as
with
their
owne
,
putting
no
difference
betweene
things
sacred
and
prophane
,
betweene
things
set
apart
,
and
things
of
common
use
.
God
grant
they
repent
not
when
it
is
too
late
:
For
it
is
Theodorets
observation
,
that
against
all
Senacharibs
army
the
Lord
sent
forth
but
one
Angel
only
;
but
against
the
prophaners
of
his
Temple
,
six
.
For
when
Ezekiel
painted
forth
the
abominations
of
the
Temple
,
Ezek.
c.
8.
&c.
9.
he
saith
,
Behold
there
came
six
from
the
way
of
the
upper
gate
,
which
looked
towards
the
North
,
and
every
one
of
them
had
vasa
interfectionis
,
the
vessels
of
slaughter
in
his
hand
.
Dan.
5.23.24
.
&c.
And
when
Balthasar
was
quaffing
in
the
vessels
of
the
Temple
,
the
hand-writing
came
against
him
;
to
signifie
that
he
was
weighed
in
the
Ballance
and
found
too
light
.
And
in
times
which
do
more
neerly
touch
us
,
who
hath
not
heard
of
that
filthy
Iulian
,
who
was
uncle
to
the
Apostata
?
who
hath
not
heard
(
I
say
)
both
of
his
irreligious
actions
,
and
his
punishment
?
This
Iulian
comming
into
a
Church
,
beautified
and
adorned
by
that
zealous
Constantine
,
made
no
more
regard
of
it
then
if
he
had
beene
in
a
common
Iakes
or
Stable
;
whereupon
we
reade
,
that
he
feared
not
to
pisse
against
the
Holy
Table
,
as
Theodoret
hath
recorded
.
Theod.
lib.
3.
c.
12.13
.
But
the
God
of
heaven
,
abhorring
this
wrong
done
to
his
House
and
Altar
in
it
,
soone
after
laid
his
heavie
hand
upon
him
,
and
struck
him
with
such
a
fearfull
disease
,
that
his
excrements
forgat
all
their
former
passages
,
and
found
no
other
way
then
his
wicked
mouth
,
to
evacuate
themselves
from
his
hatefull
body
.
So
in
like
manner
do
we
read
of
Felix
,
who
only
for
scoffing
at
the
plate
belonging
to
that
blessed
Sacrament
of
the
body
and
blood
of
our
Saviour
,
was
pursued
by
divine
punishment
:
For
so
it
was
,
that
both
night
and
day
[
quickly
after
]
he
never
ceased
to
vomit
blood
,
till
the
rivolets
of
his
veines
,
Idem
ibid.
and
every
other
part
of
his
body
,
became
empty
;
and
so
he
dyed
,
being
overcome
by
the
immediate
hand
of
a
just
Revenger
.
And
therefore
,
Procul
ite
prophani
!
for
neither
is
this
a
place
of
common
use
,
nor
in
these
vessels
may
you
drink
your
mornings
draughts
,
nor
use
them
safely
at
your
common
boards
.
The
case
you
see
is
not
altered
yet
;
'T
is
nune
ut
olim
still
:
Christs
comming
hath
not
altered
it
.
For
as
before
he
came
,
Balthasar
was
punished
:
so
since
his
comming
,
not
only
were
the
buyers
and
sellers
whipt
out
of
the
Temple
,
but
Iulian
and
Felix
have
beene
met
with
.
In
which
passage
I
would
that
this
should
be
likewise
marked
,
that
it
was
not
in
the
time
of
divine
Service
when
Iulian
pissed
against
the
Table
;
no
holy
congregation
was
then
assembled
:
nor
yet
were
the
vessels
employed
about
holy
actions
,
when
filthy
Felix
scoffed
at
them
:
and
therefore
in
these
things
and
places
,
there
is
such
a
relative
propriety
as
never
ceaseth
;
but
makes
them
alwayes
Holy
,
and
alwayes
His
,
to
whom
they
be
dedicated
and
set
apart
.
Which
how
it
makes
for
those
,
who
think
that
they
have
yeelded
farre
enough
,
if
they
honour
God's
house
on
the
Sunday
,
though
they
disrespect
it
,
or
behave
themselves
rudely
in
it
all
the
week
after
,
let
any
man
be
Iudge
:
for
such
thoughts
are
apparently
deceitfull
;
and
therefore
such
men
must
rectifie
themselves
,
and
returne
to
a
better
minde
,
otherwise
they
persist
in
a
banefull
evill
.
Saint
Austin
,
I
remember
,
reporteth
,
that
the
Goths
having
sackt
Rome
,
as
many
of
the
people
as
betook
themselves
to
the
Churches
of
Saint
Peter
and
Saint
Paul
,
remained
free
;
so
much
could
the
respect
of
sacred
places
prevaile
,
even
with
those
cruell
Barbarians
.
Ambr.
lib.
5.
epist
33.
Saint
Ambrose
also
witnesseth
,
that
the
reverence
of
holy
Altars
prevailed
so
far
with
the
foresaid
Souldiers
,
that
they
willingly
fell
downe
and
kissed
them
.
And
Saint
Hierom
against
Vigilantius
,
saith
;
Confiteor
timorem
meum
;
I
confesse
my
feare
,
when
entring
into
the
Temple
of
the
[
](A13216-e24690-b)*
*
Churches
are
not
erected
to
Saints
or
Martyrs
,
but
to
their
and
our
God
,
in
memory
of
them
.
So
also
concerning
Holy
dayes
.
Martyrs
,
I
conceive
any
anger
or
evill
thought
in
my
minde
.
But
what
shall
I
need
to
say
any
more
,
seeing
the
very
feasts
of
Charitie
were
driven
hence
;
as
in
the
Councell
of
Laodicea
,
at
the
twenty
eighth
Canon
is
declared
.
And
next
,
whereas
some
make
doubt
whether
it
be
lawfull
for
Christians
in
the
contriving
of
their
Churches
,
to
have
an
eye
upon
the
Fabrick
of
Solomons
Temple
:
My
answere
is
;
that
as
that
proportion
of
time
for
Gods
holy
worship
is
most
warrantable
,
which
he
himselfe
ordained
;
So
that
forme
or
fashion
of
place
is
best
to
be
followed
,
which
he
himselfe
delivered
:
other
fashions
have
no
warrant
.
It
is
true
indeed
,
that
they
were
Iewes
,
and
we
are
Christians
;
and
therefore
there
must
be
a
difference
between
us
:
Yet
the
difference
herein
,
needs
not
to
be
in
the
forme
of
our
Fabricks
,
but
in
the
use
of
the
Courts
and
places
,
which
are
so
divided
,
as
if
the
one
tooke
patterne
from
the
other
.
And
so
indeed
they
did
;
for
as
to
the
one
there
was
an
Atrium
exterius
,
an
Atrium
interius
,
a
Sanctum
,
and
a
Sanctum
Sanctorum
:
So
to
the
other
,
a
Locus
Poen
tentium
,
Auditorium
,
Presbyterium
,
and
Sacrarium
.
Of
the
first
and
second
Eusebius
speaketh
,
in
the
sixt
booke
,
and
33th
.
Chapter
of
his
Ecclesiasticall
history
;
where
he
sheweth
,
that
when
the
Emperour
Philip
(
who
was
long
before
Constantine
)
would
have
joyned
himselfe
with
the
Congregations
of
Christians
;
he
might
not
,
untill
he
had
first
stood
in
Loco
Poenitentium
.
And
of
the
two
last
,
Theodoret
makes
mention
,
in
the
relation
of
that
passage
which
was
betweene
Theodosius
,
and
Saint
Ambrose
.
For
Saint
Ambrose
putting
the
Emperour
in
mind
of
the
difference
of
places
;
Theod
lib.
5.
c.
17.
telleth
him
plainly
,
that
the
Locainteriora
should
not
be
entred
,
but
by
the
Priests
onely
.
And
this
he
sayd
,
not
onely
in
regard
of
the
Altar-place
,
but
of
the
whole
Quire
,
or
Chancell
,
which
was
severed
from
the
bodie
of
the
Church
per
Cancellos
,
whereupon
it
was
called
a
Chancell
;
even
as
the
proprietie
thereof
caused
it
bee
named
Presbyterium
;
that
is
,
a
place
only
for
the
Priests
,
peculiarly
and
solely
belonging
unto
them
.
Revel.
c.
4.
&c.
7.
vers.
11.
At
which
Saint
Iohn
also
pointed
,
when
he
saw
the
Presbyters
,
or
24.
Elders
neerer
to
the
Throne
,
then
the
foure
living
Creatures
,
[
](A13216-e24970-b)*
*
viz.
the
word
for
the
living
creatures
.
See
Psal.
68.10
.
whose
word
is
else-where
used
to
signifie
the
Congregation
of
the
people
.
The
Throne
then
and
place
of
Majestie
must
be
first
;
that
's
the
holy
Table
within
the
Sacrarium
,
and
answers
to
the
Mercie
Seate
,
and
Sanctum
Sanctorum
among
the
Iewes
;
in
which
the
most
excellent
part
of
their
typicall
service
was
perfomed
.
And
well
may
I
say
that
it
answers
thereunto
;
For
as
then
there
was
to
be
a
proper
and
selected
place
for
that
Ceremony
of
expiating
of
the
people
:
So
now
,
for
the
Commemorating
thereof
(
not
as
it
was
a
Ceremonie
,
but
as
it
was
in
act
performed
by
our
Saviour
)
There
is
to
be
in
our
Churches
a
Sanctum
Sanctorum
still
,
wherein
we
are
to
celebrate
the
memorie
of
Christs
sacrifice
,
in
those
holy
Mysteries
which
he
himselfe
ordained
,
and
commanded
to
be
done
.
The
Presbyterium
must
bee
next
,
being
the
Court
of
the
Priests
:
In
which
Saint
Ambrose
would
not
that
so
much
as
the
Emperour
should
have
a
seate
,
Sozom.
lib.
7.
c.
24.
but
ordered
that
he
should
be
placed
without
,
immediately
next
to
those
barres
or
lattices
which
severed
the
Church
from
the
Chancell
.
Nor
was
the
Emperour
any
whit
against
it
;
for
he
knew
(
as
the
sayd
Father
told
him
)
that
Purple
made
no
Priests
:
and
therefore
such
places
as
belonged
unto
them
,
he
would
bee
carefull
ever
after
not
to
meddle
with
.
Then
next
after
this
must
be
the
Court
of
the
people
;
for
though
the
booke
of
the
Revelation
be
very
mysticall
,
yet
(
as
I
have
else-where
shewed
)
seeing
the
visions
there
mentioned
of
things
appertaining
to
the
Christians
,
do
so
frequently
allude
to
the
fashions
of
the
Iewes
,
and
are
expressed
as
if
they
were
represented
to
Saint
Iohn
in
the
Heavens
;
it
is
as
if
it
should
be
sayd
,
Gods
Church
is
in
it selfe
but
one
,
though
the
parte
be
two
;
Militant
,
and
Triumphant
.
And
therefore
as
the
Church
of
the
Iewes
was
ordered
according
to
what
this
holy
Man
saw
in
the
Heaven
represented
to
him
:
so
ought
the
Church
of
the
Christians
,
as
being
surrogated
into
their
roome
for
whom
the
Temple
was
built
.
I
shall
not
need
to
speake
much
more
;
for
the
Locus
Poenitentium
is
the
Porch
,
and
answereth
to
those
outward
Courts
which
were
of
old
.
Onely
herein
ther
's
one
thing
yet
to
be
discussed
,
concerning
the
Presbyterium
,
and
Sacrarium
,
for
some
have
gone
about
to
perswade
,
that
they
were
not
at
the
end
of
the
Church
,
because
Eusebius
seemes
[
to
them
]
to
speake
as
if
they
were
in
the
middest
,
Euseb.
lib.
10.
eccles
.
bist
.
c.
4.
ex
orat
.
parugyrica
in
Encaniss
.
and
so
our
moderne
Fabrickes
are
differing
from
those
among
the
first
Christians
.
But
I
answer
,
that
in
case
it
were
so
in
some
Churches
,
yet
are
they
but
exceptions
in
particular
,
and
nothing
at
all
against
a
generall
order
.
Nor
is
it
cleare
to
be
so
at
all
,
by
that
which
is
urged
;
for
Eusebius
doth
more
plainly
say
,
that
the
Altar
in
the
Church
there
mentioned
,
was
in
the
middle
of
the
Chancell
,
than
that
the
Chancell
and
Altar
were
in
the
middle
of
the
Church
.
And
yet
this
[
even
thus
;
that
is
,
supposing
the
Altar
there
to
be
in
the
middle
of
the
Chancell
,
rather
than
at
the
upper
end
thereof
,
in
the
middle
betweene
North
,
and
South
]
being
but
a
particular
instance
,
can
be
no
fit
president
to
be
opposed
against
a
generall
practise
:
For
generally
the
Altarium
,
or
place
allotted
for
the
Altar
(
which
I
have
formerly
mentioned
by
the
name
of
Sacrarium
)
was
in
the
East
,
at
the
upper
end
of
the
Quire
or
Chancell
;
as
is
apparent
by
that
of
Socrates
;
who
takes
speciall
notice
of
that
Church
at
Antioch
of
Syria
,
Socrat.
hist.
Eccles
lib.
5.
cap.
21.
in
which
the
Altarstood
at
the
western
end
thereof
,
contrary
to
the
scituation
of
it
in
other
Churches
.
And
againe
,
that
the
Presbyterium
,
Quire
,
or
Chancell
was
not
in
the
middle
of
the
Church
,
and
all
the
people
round
about
it
;
appeareth
by
that
of
Saint
Ambrose
,
in
allotting
the
Emperour
Theodosius
a
place
within
the
bodie
of
the
Church
,
immediately
before
those
bars
or
lattices
which
severed
the
Church
,
from
the
Chancell
,
of
which
I
have
spoken
a
little
before
.
And
this
the
sayd
Ambrose
did
,
that
so
the
Emperour
might
have
a
place
before
the
people
,
as
had
the
Priests
before
the
Emperour
:
for
as
a
learned
D.
hath
fully
proved
,
See
Dr.
Heylyn
,
Antid.
Lincoln
.
c.
7.
the
Quires
or
Chancells
had
in
them
,
First
,
the
seates
appointed
generally
for
the
Clergie
,
then
the
Bishops
chaire
;
and
last
of
all
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Altarium
,
or
Sacrarium
;
this
being
the
whole
space
purposely
set
apart
for
the
Altar
,
or
holy
Table
,
and
was
severed
from
the
rest
of
the
Chancell
,
by
Rayles
,
or
Curtaine
.
To
which
may
be
added
that
ancient
custome
of
praying
East-ward
,
and
then
ther
's
nothing
to
be
objected
further
.
And
now
if
this
be
not
enough
to
prove
,
that
God
must
have
his
house
on
earth
[
yea
and
thus
contrived
too
,
if
a
right
order
be
well
observed
,
and
not
otherwise
stopped
]
then
nothing
can
.
For
though
the
Iewes
indeed
had
their
highest
Court
at
the
other
end
,
because
their
times
were
darke
in
respect
of
ours
;
yet
we
having
been
visited
by
that
Day-spring
from
on
high
,
do
turne
our
faces
toward
the
East
,
have
there
the
place
of
highest
Majestie
:
and
by
turning
thither
,
professe
our
times
,
to
be
those
very
times
of
light
,
wherein
the
signification
of
their
shadowes
is
accomplished
,
as
I
have
else
where
shewed
more
at
large
.
And
last
of
all
,
to
speake
more
generally
;
the
Lord
being
to
have
such
peculiar
places
as
Temples
,
or
Churches
,
it
is
the
peoples
duties
to
resort
unto
them
,
there
to
expresse
their
praises
,
poure
out
their
prayers
,
and
heare
the
preachings
of
his
Priests
.
1
Tim
2.8
.
For
although
privately
a
man
may
pray
any
where
,
as
occasion
shall
require
,
1
Cor.
11.22
.
lifting
up
pure
hands
,
&c.
yet
neverthelesse
to
abhorre
publicke
meetings
;
is
to
deny
ourselves
to
be
any
of
Gods
people
.
For
as
we
are
all
members
of
one
body
,
we
must
joyntly
assemble
to
one
place
;
so
shall
we
keep
the
unitie
of
the
spirit
in
the
bond
of
peace
,
and
be
so
in
the
number
of
Gods
people
here
,
that
we
may
the
better
know
how
to
be
taken
into
the
number
of
them
heareafter
:
For
the
Prophet
is
witnesse
,
that
God
will
teach
his
wayes
to
those
who
shall
go
and
say
;
Come
,
and
let
us
ascend
to
the
Mountaine
of
the
Lord
,
to
the
house
of
the
God
of
Iacob
.
Esay
.
2.3
.
III.
But
(
as
I
sayd
before
)
some
be
Truants
and
care
not
for
comming
.
Others
be
Recusants
,
and
may
not
come
to
joyne
themselves
with
us
.
A
third
sort
be
Schismaticks
,
and
will
not
come
except
where
they
affect
,
and
when
they
please
.
And
last
of
all
,
there
be
others
which
make
no
great
scruple
of
comming
;
but
in
respect
of
the
end
,
their
comming
and
hearing
is
in
vaine
,
they
are
yet
in
their
sinnes
.
First
,
the
Truants
are
of
two
sorts
;
either
such
as
hate
the
Word
in
respect
of
it selfe
,
or
such
as
are
ill
affected
towards
it
for
some
by
respect
.
The
first
of
these
esteeme
preaching
but
folly
.
There
is
much
adoe
in
it
and
about
it
;
but
it
is
to
small
purpose
.
They
can
see
no
good
that
it
doth
to
have
one
stand
an
houre
together
perking
in
a
pulpit
:
for
this
doth
but
hinder
the
people
from
their
businesse
,
as
Pharaoh
once
said
to
Moses
and
Aaron
.
Let
him
that
is
a
Preacher
say
there
what
he
list
,
they
will
beleeve
but
what
they
please
.
The
Minister
must
doe
something
for
his
living
,
and
if
he
could
not
talke
for
it
,
he
could
doe
little
.
And
yet
that
which
he
doth
,
seemes
(
in
their
judgement
)
to
be
as
much
as
nothing
.
Wherefore
,
if
all
were
of
their
mindes
,
he
might
speak
long
enough
before
he
be
regarded
.
To
whom
I
answer
,
that
although
the
wisedome
of
God
be
foolishnes
to
the
wicked
world
,
yet
it
hath
pleased
God
by
the
foolishnesse
of
preaching
to
save
those
that
beleeve
.
1
Cor.
1.18
.
to
ver.
28.
&
chap.
2.14
.
And
there
fore
,
if
our
Gospell
be
hid
,
it
is
hid
to
them
that
be
lost
;
whose
mindes
are
darkned
by
the
god
of
this
world
,
2
Co.
4.3
4.
Sathan
,
that
prince
of
darknesse
,
who
striveth
to
extinguish
the
glorious
light
that
it
bringeth
with
it
.
It
is
without
question
that
the
time
may
come
,
when
these
men
(
since
they
call
it
talking
)
may
talke
for
mercy
too
,
Prov.
28.9
.
Rom.
1.16
.
and
go
without
it
.
Wherefore
I
am
not
ashamed
of
the
Gospell
of
Christ
:
for
it
is
the
power
of
God
unto
salvation
,
to
every
one
that
beleeveth
;
to
the
Jew
first
,
and
also
to
the
Centile
.
And
in
a
word
,
as
lightly
as
these
account
of
the
Gospell
,
Rom.
2.16
.
and
the
preaching
thereof
,
it
shall
one
day
judge
them
.
Yea
and
now
,
whilst
they
live
in
this
valley
of
the
shadow
of
death
,
if
they
were
well
grounded
in
it
,
and
humbly
devoted
towards
it
,
they
might
finde
comfort
in
what
they
have
learned
from
thence
,
when
all
the
world
beside
is
but
a
dry
and
a
barren
tree
,
and
can
afford
nothing
of
so
sweet
a
nature
.
We
are
not
mad
men
to
maccrate
our selves
in
studying
away
our
blood
,
spirits
,
strengty
,
and
health
:
but
that
we
know
God
hath
ordain'd
us
to
be
Labourers
in
his
harvest
,
2
Pet.
3.9
.
and
would
that
the
worst
under
us
,
should
of
tares
become
good
corne
.
If
therefore
these
men
perish
,
let
them
thanke
themselves
;
for
they
resist
the
Holy
Ghost
.
There
is
no
fault
in
the
Word
,
but
in
them
,
who
doe
so
lightly
and
slightly
esteeme
it
.
For
,
though
to
them
it
be
meere
foolishnesse
,
yet
to
God
and
the
faithfull
it
is
farre
otherwise
.
And
as
for
the
second
,
they
be
such
as
hate
the
Word
and
the
hearing
of
it
,
because
it
crosseth
them
in
their
wicked
projects
,
and
divelish
practices
.
For
cannot
a
Tyrant
be
bloody
,
an
Oppressour
crush
and
grinde
the
poore
,
a
Tradesman
lye
and
sweare
,
a
Flatterer
dissemble
,
an
Hypocrite
weare
a
mask
,
a
Gallant
frequent
the
stews
,
an
Usurer
undoe
his
brother
,
an
Incloser
depopulate
,
a
Drunkard
reele
in
the
streets
,
and
know
the
way
to
an
Ale-house
better
then
to
God's
house
;
or
cannot
a
Blasphemer
curse
and
sweare
,
a
Church-robber
commit
sacriledge
,
a
Backbiter
detract
,
a
Malicious
man
wreck
his
spleene
,
a
Monopolist
engrosse
,
a
Proud
man
look
aloft
,
a
wanton
Dame
use
her
paintings
,
a
Cormorant
withhold
his
corne
to
the
starving
of
the
poore
,
a
Poore
man
despise
the
rich
,
a
Land-lord
undoe
his
tenants
,
a
Voluptuous
man
bath
himselfe
in
sinfull
lusts
,
vanities
,
and
wicked
pleasures
,
but
the
Pulpit
must
needs
proclaime
it
?
Hinc
illa
lachrymae
;
this
is
their
great
Cordolium
.
If
we
could
but
let
them
alone
,
and
not
hinder
them
in
their
travell
to
Tophet
,
then
all
were
well
:
But
because
we
call
them
back
from
their
evill
wayes
,
crosse
them
in
their
proiects
,
and
in
the
cleare
glasse
of
God's
word
let
them
see
their
faces
,
they
hate
the
hearing
of
the
Word
,
detract
and
backbite
the
Preachers
of
it
;
1
King
.
22.8
.
like
unto
Ahab
King
of
Israel
,
who
hated
Michaiah
because
he
prophesied
contrary
to
his
liking
:
He
prophesieth
(
saith
he
)
no
good
to
me
,
but
evill
.
Or
like
unto
those
in
the
Acts
,
Act.
16.19
.
&
Act.
19
24
who
abominated
the
doctrine
of
the
Apostles
,
because
it
crossed
those
wicked
gaines
which
their
divelish
and
heathenish
practices
brought
in
unto
them
.
By
which
it
appeareth
,
that
as
Truth
loves
no
corners
:
so
neither
would
they
beare
hatred
to
it
,
if
their
deeds
were
but
such
as
might
abide
the
tryall
.
2.
The
next
are
Papists
,
or
Recusants
;
a
people
so
wedded
to
the
Church
of
Rome
,
that
they
may
not
ioyne
themselves
with
us
in
our
Assemblies
:
and
this
,
not
because
they
have
any
iust
quarrell
against
our
Liturgy
;
but
because
they
are
afraid
of
the
Popes
curse
.
As
for
our
doctrine
,
if
That
displease
them
,
I
am
sory
the
Truth
should
prove
distastfull
.
Or
if
we
have
enough
in
our
Religion
necessary
to
salvation
,
what
need
we
more
?
And
that
we
have
so
much
,
is
witnessed
by
a
Pope
,
Pius
Quintus
by
name
;
who
signified
in
a
Letter
to
Queene
Elizabeth
of
blessed
memory
(
before
the
time
of
his
excommunication
denounced
against
her
)
that
he
did
allow
our
Bible
and
Book
of
Divine
Service
,
See
Iudge
Cook
in
his
Charge
at
Norwich
Assises
,
Anno
Dom.
1606.
as
it
is
now
used
among
us
,
to
be
authentick
,
and
not
repugnant
to
truth
;
and
that
therein
was
contained
enough
necessary
to
salvation
:
as
in
a
charge
given
at
Norwich
Assises
,
in
the
yeare
of
our
Lord
1606
,
was
openly
avowed
.
And
if
enough
,
then
without
question
we
need
not
the
help
of
any
Pope
to
supply
us
with
more
.
Unto
which
,
this
I
adde
,
that
it
can
be
no
harme
to
the
Papists
to
turne
unto
us
:
for
,
in
departing
from
them
,
we
made
not
a
New
Church
,
but
reformed
the
old
:
and
,
among
the
Churches
reformed
,
this
of
England
comes
(
I
dare
say
)
nearest
to
those
of
the
Primitive
times
;
and
shall
(
I
hope
)
come
every
day
more
neare
then
other
to
them
:
insomuch
,
that
if
then
it
might
be
truly
said
,
not
only
that
the
Kings
daughter
was
all
glorious
within
,
but
that
her
clothing
likewise
was
of
wrought
gold
;
so
also
now
.
For
whereas
the
factious
from
time
to
time
,
together
with
their
silly
Proselytes
,
have
endeavoured
to
cry
downe
that
uniformity
which
best
becommeth
God's
publike
worship
,
it
is
more
like
to
be
advanced
now
then
ever
,
since
the
dayes
of
Reformation
.
And
't
is
for
certaine
a
good
and
pious
worke
:
God's
blessing
therefore
light
upon
them
,
who
do
their
best
to
set
it
forward
:
for
it
will
cause
that
beauty
of
holinesse
to
be
apparent
,
which
best
beseemes
devote
,
sincere
,
and
pious
worshippers
.
3.
The
third
sort
are
Schismaticks
;
a
perverse
and
peevish
generation
,
who
will
not
come
but
where
they
affect
,
and
when
they
please
:
and
yet
these
be
they
who
are
all
for
hearing
.
For
were
it
not
for
Sermons
,
it
were
more
then
a
miracle
to
see
them
approach
God's
holy
Temple
.
And
so
Saint
Chrysostome
observed
of
some
in
his
time
,
Chrysost.
hom.
3.
in
2
Thess.
saying
thus
,
Why
therefore
do
we
enter
the
Church
,
except
we
may
heare
one
stand
up
and
preach
.
And
yet
not
every
one
neither
:
For
it
is
seldome
when
that
their
owne
Pastor
can
please
them
.
They
have
an
itch
in
their
braines
,
and
must
be
fed
by
such
as
they
best
affect
:
and
as
for
Learning
and
Conformity
,
they
grinne
and
snarle
against
it
.
This
maketh
them
runne
to
and
fro
to
seeke
out
such
as
spit
against
set
forms
of
prayer
,
disrespect
Churches
,
delight
in
the
breach
of
Canons
,
hate
Discipline
,
contemne
orders
,
and
despise
Bishops
,
although
the
Scriptures
teach
them
a
lesson
which
is
cleane
contrary
;
and
in
particular
telleth
not
obscurely
,
that
He
who
wil
not
obey
the
Church
must
be
accounted
as
an
Heathen
and
a
Publican
:
Math.
18.17
.
But
let
the
Scripture
say
what
it
wil
,
if
it
makes
against
them
,
such
is
their
humour
that
they
care
not
for
it
:
and
therefore
,
they
who
be
most
disordered
,
are
best
affected
.
These
they
will
follow
from
parish
to
parish
,
from
town
to
towne
,
from
city
to
city
,
from
one
kingdome
to
another
people
;
yea
from
one
England
to
another
.
And
if
it
be
that
upon
necessity
they
must
sometimes
frequent
their
owne
parish
Churches
,
they
will
(
if
it
be
possible
)
be
Tardè
venientes
,
Late
commers
;
for
what
care
they
for
Common
prayers
?
That
kinde
of
Service
may
not
be
touched
;
they
contemne
,
they
scoffe
,
they
inveigh
against
it
.
But
let
them
take
heed
,
that
this
foule
sinne
be
never
laid
unto
their
charge
.
They
sinke
without
recovery
,
who
persisting
kicke
at
what
they
should
embrace
.
And
therefore
let
them
take
heed
(
I
say
)
that
God
wipe
not
out
their
names
out
of
the
Booke
of
life
,
for
scorning
that
Booke
which
(
as
I
have
else
where
shewed
)
containes
the
services
of
the
living
God
,
in
which
I
know
nothing
contrary
to
his
holy
Word
.
For
although
the
Prayers
be
short
,
mixed
with
many
ejaculations
;
and
the
forme
of
them
be
set
,
and
not
conceived
by
men
ex
tempore
,
yet
is
it
no
just
plea
to
except
against
them
.
It
is
enough
for
Heathens
,
and
bragging
Pharisees
,
Math.
6.7.8.9
.
&
Math.
23.14
.
Mark
12.14
.
Luke
●0
.
47
.
Eccles.
5.2
.
to
make
long
and
idle
babling
prayers
:
but
as
for
those
who
will
avoid
the
censure
of
our
Saviour
,
and
vanities
which
Solomon
observed
in
divine
Service
;
it
is
for
them
not
only
to
let
their
words
be
few
,
but
also
to
regard
that
they
be
not
rash
with
their
mouthes
,
nor
hasty
to
utter
any
thing
before
God
.
It
was
certainely
in
another
case
,
that
Christ
would
not
have
his
Apostles
to
be
carefull
what
to
speake
;
for
this
was
in
cases
of
persecution
,
Math.
10.19
.
when
they
should
be
enabled
to
speake
before
those
,
unto
whose
judgement
Seate
they
should
be
brought
;
a
singular
gift
in
those
dayes
to
the
holy
Martyrs
.
But
for
Prayer
,
he
gave
his
rule
of
Pray
thus
:
and
that
even
then
,
when
he
blamed
such
as
prayed
otherwise
.
Thus
,
or
after
this
manner
.
That
's
first
,
Let
thy
words
be
few
;
and
next
,
Let
the
forme
be
Set.
And
so
thou
hast
a
perfect
Thus
made
up
of
these
two
,
as
hath
been
the
Churches
practise
in
all
Ages
ever
since
.
For
first
,
they
did
not
onely
pray
in
those
very
words
,
and
season
all
their
service
with
that
Prayer
of
the
Lord
;
but
even
the
Prayers
that
they
made
were
Creberrimae
&
brevissimae
,
frequent
,
and
full
of
fervent
brevitie
:
Because
in
a
long
and
tedious
Prayer
,
not
well
compacted
,
as
there
may
be
many
vaine
and
idle
repetitions
;
1
Cor.
14.16
so
a
weake
devotion
may
be
lost
,
but
being
short
,
often
Amens
,
and
answers
are
required
,
and
so
the
attention
kept
the
better
waking
.
And
by
how
much
the
more
earnest
,
by
so
much
the
shorter
and
fuller
of
ejaculations
,
as
in
the
end
of
our
Letanie
well
appeareth
.
We
doe
not
conjure
then
,
nor
cut
our
Service
into
shreds
;
when
with
instant
cryings
,
the
eager
spirit
doth
shew
how
fervently
it
Askes
,
it
Seekes
,
it
Knocks
.
And
so
also
for
the
second
,
they
used
formes
,
set
and
digested
;
least
somewhat
might
be
uttered
through
ignorance
or
carelessenesse
,
which
might
be
contrary
to
the
Faith
,
as
in
ancient
councells
is
declared
.
Concil.
3.
of
Carth
c.
23.
Concil.
Milv
.
Chrysost.
hom.
18.
in
2
Cor.
8
And
so
also
speaketh
holy
Chrysostome
;
Our
Prayers
(
sayth
he
)
are
common
,
all
say
the
same
Prayer
.
Nor
was
it
but
an
injuction
to
Aaron
and
his
Sonnes
,
to
use
a
short
set
forme
,
when
they
blessed
the
people
.
Numb
.
6.23
.
Nor
was
it
likewise
but
the
practise
of
holy
Meses
(
who
was
faithfull
in
the
house
of
God
)
to
have
one
set
forme
of
blessing
,
Heb.
3.2
.
which
he
used
at
the
removing
and
resting
of
the
Arke
.
Numb
.
10.35.36
.
And
did
not
Saint
Paul
blesse
often
in
the
same
words
?
read
his
Epistles
,
and
't
is
apparent
:
and
chiefely
see
what
he
sayth
in
the
1
Cor.
14.26
.
How
is
it
when
ye
come
together
,
that
every
one
of
you
hath
a
Psalme
,
hath
a
Doctrine
,
hath
a
Tongue
,
&c.
Let
all
things
bee
done
unto
edifying
.
Nay
more
,
even
he
who
taught
his
Disciples
to
pray
in
that
manner
formerly
mentioned
;
did
also
pray
before
his
Passion
,
more
then
once
or
twice
,
not
in
other
,
but
in
the
same
words
.
For
looke
in
what
words
he
prayed
to
the
Father
at
the
first
of
the
three
times
there
recorded
,
in
those
he
prayed
at
the
second
and
third
time
also
.
And
will
none
of
these
things
move
thee
to
come
betimes
to
Gods
house
,
and
to
performe
all
duties
as
well
as
some
?
or
art
thou
so
singular
by
thy selfe
,
as
that
thou
scornest
to
pray
with
thy
neighbours
at
the
appointed
time
,
after
the
appointed
manner
,
and
in
the
appointed
place
?
If
thou
art
,
then
Scalam
in
Coelum
erigito
;
Make
thee
a
Ladder
,
and
ascend
up
into
heaven
from
us
;
as
Constintine
once
said
to
Acesius
:
Sozom.
lib.
1.
c.
21.
for
what
dost
thou
here
,
if
thou
art
too
pure
to
be
one
among
us
?
Verily
,
might
these
men
have
their
wills
,
there
should
be
no
face
of
religion
,
nor
order
in
the
Christian
world
.
They
professe
themselves
to
be
Hearers
;
but
if
you
talke
with
them
,
they
are
then
become
Preachers
rather
then
Hearers
;
bragging
that
Lay-men
know
the
meaning
of
the
Scriptures
as
well
as
Priests
,
and
therefore
need
none
of
their
directions
,
excepting
when
they
direct
according
to
what
is
already
fixed
in
such
a
peoples
fancy
.
For
I
know
well
enough
the
bent
of
their
bowes
:
either
we
must
preach
what
and
how
they
will
heare
,
or
they
will
not
heare
what
or
how
we
preach
.
All
,
or
the
most
of
them
,
hate
a
written
Sermon
as
abominable
.
But
,
as
before
they
might
have
remembred
,
not
only
that
the
Scriptures
are
not
of
private
inter
pretation
,
and
that
the
Priests
lips
are
to
preserve
knowledge
,
Mal.
2
7.
Jer.
36.
&
Baruck
1.5
.
and
that
inquiry
is
to
be
made
at
his
mouth
;
so
also
now
,
that
Baruck
wrote
at
the
mouth
of
Ieremie
:
that
is
,
as
Ieremy
did
indite
,
so
Baruck
wrote
.
Yea
,
and
Baruck
also
declareth
,
that
he
wrote
and
read
his
owne
Sermons
.
To
which
purpose
I
may
likewise
adde
what
I
have
often
read
in
the
stories
of
the
Church
,
of
one
Atticus
,
Bishop
of
Constantinople
,
who
preached
many
Sermons
,
yet
because
they
were
done
extempore
,
〈◊〉
.
l.
7.
c.
2
Non
ejus
genoris
fuere
(
saith
mine
author
)
ut
merito
vel
ab
auditoribus
studiose
perdiscerentur
,
vel
monumentis
mandarentur
literarum
ad
posteritatem
.
But
what
care
they
for
this
?
and
therefore
,
to
please
the
fancies
of
not
a
few
,
we
must
roll
out
our
Sermons
without
premeditation
,
or
else
their
tongues
are
fierce
against
us
.
And
now
,
because
every
one
will
not
produce
such
abortives
,
nor
doe
the
worke
of
the
Lord
so
negligently
,
for
feare
of
that
curse
in
the
Scriptures
,
they
cry
out
and
say
,
We
have
an
unpreaching
Minister
,
Ier.
48.10
.
a
dumb
Dog
,
an
idle
Drone
:
not
at
all
considering
,
that
even
they
themselves
are
in
the
meane
time
possessed
with
that
Divell
which
makes
them
deafe
.
For
,
if
it
were
otherwise
,
they
could
not
but
be
better
husbands
and
huswives
of
what
they
have
heard
;
and
shew
the
truth
of
their
zeale
,
by
the
light
of
their
practice
.
Beside
which
,
this
also
should
be
remembred
,
that
as
all
have
not
received
a
like
measure
of
gifts
;
so
neither
have
all
a
like
measure
of
strength
,
but
are
impaired
either
through
age
,
sicknesse
,
want
,
or
other
calamities
.
Now
in
such
cases
,
if
they
stand
so
much
upon
Sacrifice
,
that
they
forget
Mercy
,
where
is
their
charity
?
But
do
I
speak
any
jot
of
this
to
beget
a
dearth
of
Sermons
?
it
is
farre
from
me
:
for
I
know
that
there
is
no
famine
,
like
that
of
the
Word
.
Doe
I
not
rather
speake
it
to
correct
our
Schismatickes
in
their
idle
wandrings
,
and
to
inkindle
the
fire
of
a
godly
zeale
in
them
,
towards
the
orders
of
our
Church
,
and
forme
of
our
prayers
?
They
may
remember
(
if
they
please
)
that
Hee
who
was
daily
teaching
in
the
Temple
,
said
also
that
his
Fathers
House
was
an
house
of
prayer
;
not
to
one
only
people
,
but
to
all
nations
,
Math.
21.13
.
Nay
more
,
there
is
this
order
to
be
observed
in
Gods
service
,
that
prayer
is
to
have
the
first
place
.
For
,
We
will
give
our selves
continually
to
prayer
,
and
to
the
ministration
of
the
Word
;
say
the
blessed
Apostles
,
Act.
6.4
.
Or
againe
;
Doe
I
speake
it
to
incourage
the
idle
to
goe
and
hide
their
talents
,
glut
themselves
with
pleasures
,
or
leave
the
Word
,
to
follow
the
world
?
That
be
also
farre
from
me
:
for
he
that
hath
the
meanest
gift
,
Math.
25.28.29
.
1
Tim.
4
14.15.16
.
as
by
using
it
he
may
increase
it
;
so
by
hiding
it
,
he
may
chance
to
lose
it
.
And
therefore
let
every
one
of
God's
Ministers
be
conscionably
carefull
to
feed
that
flock
,
over
which
the
Holy
Ghost
hath
placed
him
,
to
the
utmost
of
his
power
:
and
withall
let
his
sheepe
know
,
that
they
are
bound
to
hearken
and
listen
to
him
,
and
not
forsake
him
to
follow
strangers
.
For
if
the
worst
be
said
of
him
(
thus
set
over
thee
)
that
can
be
,
I
hope
he
will
be
able
so
long
as
he
is
with
thee
,
Act
15.21
.
to
preach
unto
thee
as
Moses
was
preached
,
being
read
in
the
Synagogue
every
Sabbath
day
:
or
as
the
Epistles
of
Saint
Paul
were
preached
in
the
Churches
wither
he
sent
them
:
1
Thess.
5.27
Act.
16.4
.
or
,
as
the
orders
of
our
Church
injoyne
us
,
by
the
reading
of
Homilies
.
Can
49.
All
which
is
called
Preaching
,
and
may
(
without
question
)
be
profitable
to
such
as
apply
themselves
to
be
taught
thereby
.
Rom.
10.17
.
Mark
4
24.
1
Tim.
4.2
.
Esa.
18.1
.
Heb.
4.12
.
For
as
faith
cometh
(
is
increased
,
and
mannersamended
)
by
hearing
,
and
hearing
by
the
Word
of
God
;
So
also
by
this
kinde
of
hearing
,
in
which
(
or
in
nothing
)
you
heare
the
Word
of
God
:
For
it
came
to
passe
,
when
Shaphan
read
the
booke
of
the
Law
before
the
King
,
that
herent
his
clothes
,
2
King
.
2●
.
11.19
.
enquired
of
the
Lord
,
humbled
himselfe
,
and
was
moved
in
his
heart
;
as
the
Scriptures
beare
us
witnesse
,
in
2
King
.
22.10.11.19
.
And
last
of
all
,
neither
is
it
but
the
opinion
of
Martin
Bucer
,
that
our
Homilies
were
penned
by
some
eminent
Preachers
,
such
as
that
age
did
then
afford
:
of
which
kinde
of
Preaching
[
](A13216-e26740-b)*
*
Sunt
sanè
quidam
,
qui
henè
pronunciare
possunt
;
quod
si
ab
altis
sumant
eloquenter
sapienter
est
conscriptum
,
memorie
que
commendent
at
que
ad
populum
proserart
.
si
eam
personam
gerunt
,
non
improbe
faciunt
.
Aug.
de
doct.
Christ
.
lib.
4.
Saint
Austin
well
approveth
,
as
may
be
seene
towards
the
latter
end
of
his
fourth
booke
De
doctrina
Christiana
.
For
,
if
he
holds
concerning
some
in
his
time
,
who
knew
better
how
to
pronounce
then
to
make
a
Sermon
,
that
they
did
not
amisse
to
seeke
the
benefit
of
their
people
by
preaching
what
others
had
written
;
then
it
must
needs
follow
,
as
an
order
fit
to
be
embraced
,
that
we
neglect
not
the
reading
of
Homilies
,
at
such
times
as
we
have
no
other
Sermons
:
for
hereby
,
having
the
more
time
to
provide
us
,
our
owne
Sermons
will
be
the
better
,
and
fitter
to
be
preached
.
They
who
have
a
charge
under
them
,
and
be
not
able
to
doe
this
,
if
aged
,
must
be
helped
;
if
indiscreet
and
ignorant
,
doing
things
ridiculously
,
or
abusing
things
they
meddle
with
,
ought
to
be
removed
;
for
they
have
but
crept
in
,
to
the
dishonour
of
the
Ministery
,
(
like
him
among
the
guests
)
and
want
their
wedding
garment
.
Wherefore
,
all
these
things
being
well
weighed
,
they
be
more
nice
then
wise
,
more
rude
then
learned
,
more
envious
then
charitable
,
who
inveigh
so
much
at
they
know
not
what
.
4.
The
last
are
next
:
Let
them
be
summed
up
,
and
thus
they
stand
.
The
wandring
hearer
;
the
wondring
,
or
curious
hearer
;
the
accidentall
hearer
;
the
pleasing
hearer
;
the
scoffing
hearer
;
the
criticall
or
cavilling
hearer
;
and
the
envious
hearer
.
By
the
first
of
these
I
doe
not
meane
such
wanderers
as
the
former
,
who
trot
up
and
downe
the
country
and
the
world
for
fresh
pasture
;
but
such
,
as
comming
to
the
Church
(
either
because
they
would
not
be
accounted
Atheists
,
or
because
they
are
loath
to
fall
into
the
hazard
of
forfeitures
)
&
there
being
set
,
presently
fall
either
a
musing
,
a
gazing
,
or
apratling
:
their
corn
,
their
cattel
,
their
market
,
or
other
such
like
worldly
busines
;
or
in
some
,
the
thoughts
of
their
pleasures
,
sports
,
and
pastimes
,
make
them
forget
themselves
,
and
transport
their
minds
from
the
matter
for
which
they
were
called
:
for
by
these
they
are
captivated
;
and
so
(
though
they
come
to
heare
)
the
pillars
of
the
Church
,
or
stones
in
the
wall
(
excepting
the
sound
of
words
)
heare
as
much
as
they
.
Neither
is
it
but
that
sometimes
this
their
brown
study
of
wandring
,
shuts
up
their
eyes
as
well
as
their
eares
;
and
so
they
scarce
heare
so
much
as
before
;
not
the
sound
of
words
:
but
are
even
as
a
dead
corps
before
the
Preacher
:
and
he
unto
them
,
as
if
he
were
preaching
at
their
unworthy
funerals
.
But
[
in
Act.
20.7
.
]
Paul
preached
,
and
the
people
heard
him
till
midnight
:
One
only
,
(
namely
Eutichus
)
fell
asleepe
;
and
he
(
as
ye
know
)
was
taken
up
dead
;
the
rest
watched
.
Whereupon
a
Father
thus
observeth
,
Media
nocte
vigilant
,
ut
eos
condemnent
qui
media
die
dormiunt
.
Or
if
they
wander
not
in
musing
,
nor
drown
their
senses
in
a
silent
sleepe
,
they
runne
in
the
maze
of
uncomely
gazing
,
looking
about
to
see
what
others
doe
,
how
the
time
passeth
,
who
comes
in
,
or
what
they
weare
;
who
hath
the
best
flowers
,
the
newest
fashion
,
or
the
finest
dresse
.
But
while
they
looke
thus
after
such
things
,
they
harme
their
soules
,
they
lose
their
God
.
Or
if
they
wander
neither
in
musing
,
nor
gazing
,
they
are
carried
away
with
vaine
talking
,
and
private
whispering
one
with
another
;
it
being
an
ordinary
thing
for
such
as
these
,
to
tattle
toyes
in
the
eares
of
their
neighbours
.
But
the
very
Turks
doe
farre
excell
them
;
they
goe
beyond
them
,
and
shall
therefore
rise
up
in
judgement
against
them
,
as
is
said
of
Tyre
and
Sidon
,
against
the
Jews
:
for
they
doe
not
only
put
off
their
shooes
from
their
feet
,
when
they
enter
into
their
Churches
,
otherwise
called
their
Moschits
;
but
doe
also
so
attend
their
seruice
,
that
(
as
some
have
said
it
)
if
by
chance
they
doe
but
scratch
their
heads
,
they
think
all
their
former
devotion
to
be
lost
.
However
this
I
am
sure
of
,
that
when
Christ
preached
in
the
Synagogue
,
Luke
4.20
.
the
eyes
of
all
the
people
were
fixed
on
him
.
And
when
Peter
and
Iohn
stood
and
talked
to
the
Cripple
,
Act.
3.4
.
whom
they
intended
to
heale
,
they
commanded
him
that
he
should
attend
them
,
saying
,
Looke
on
us
.
The
second
(
as
I
said
)
is
the
wondring
or
curious
hearer
.
For
first
,
though
hee
comes
not
to
wander
,
he
comes
many
times
to
wonder
;
and
in
conclusion
can
tell
you
nothing
but
this
,
The
Preacher
made
an
excellent
Sermon
,
Is
a
rare
man
,
and
the
like
.
But
what
good
doth
this
excellent
Sermon
to
such
an
Hearer
?
Little
or
nothing
.
For
indeed
how
can
it
,
unlesse
he
comes
with
a
purpose
to
lead
his
life
as
the
Word
(
and
not
as
the
world
,
flesh
,
and
the
divell
)
shall
teach
him
.
Or
secondly
,
put
the
case
that
this
hearer
bee
sometimes
such
a
one
as
is
more
expert
in
witty
conceits
then
the
vulgar
:
if
so
,
then
his
curiosity
goeth
yet
a
little
higher
.
For
as
the
Oyster
lyes
and
gapes
for
a
fresh
Tide
,
so
he
for
fine
words
,
compt
phrases
,
smackes
of
eloquence
;
and
by
these
he
intends
to
better
his
discourse
.
But
if
it
chance
that
he
meet
no
such
passage
,
he
thinks
the
time
tedious
,
and
his
labour
lost
:
for
it
was
not
Matter
,
but
Words
that
he
came
to
heare
;
and
so
he
goes
home
,
and
will
not
stick
to
say
,
He
hath
heard
nothing
.
How beit
I
doe
not
condemne
elegancy
of
phrase
;
it
is
a
singular
gift
:
and
to
cloth
good
matter
in
elegant
words
,
winneth
many
times
even
an
unwilling
hearer
.
But
as
Preachers
may
not
ayme
at
Words
without
Matter
;
so
neither
may
the
people
catch
at
the
shadow
,
and
lose
the
substance
.
The
third
of
this
sort
be
Accidentall
hearers
;
such
as
thinke
themselves
more
bound
to
Man
then
God
:
for
it
is
by
reason
of
the
service
which
they
owe
to
the
one
,
that
they
sometimes
come
and
seeme
to
serve
the
other
.
The
world
hath
many
such
,
who
care
not
for
coming
,
were
it
not
upon
that
occasion
:
and
these
chiefly
are
those
idle
Serving-men
,
who
(
having
crept
into
the
service
of
some
great
man
here
upon
earth
)
forget
,
that
both
they
and
their
masters
have
a
Master
in
heaven
.
The
fourth
is
the
Pleasing
hearer
,
neare
of
condition
to
the
former
:
for
hoping
for
some
portion
,
or
preferment
,
from
some
friend
or
other
,
who
is
better
devoted
then
himselfe
,
he
dares
not
displease
him
:
This
makes
him
come
,
although
he
leaves
his
eares
behinde
him
.
So
his
body
be
there
,
it
makes
no
matter
for
his
heart
,
his
minde
,
his
soule
:
The
one
he
knowes
is
seene
,
the
other
hid
.
But
because
he
halts
where
he
should
bee
sound
,
't
is
morethen
probable
that
both
he
and
his
companions
goe
out
of
the
Church
as
the
uncleane
beasts
went
out
of
the
Arke
;
that
is
,
they
goe
out
uncleane
,
as
they
came
in
uncleane
:
and
for
having
no
greater
love
to
God's
house
here
upon
earth
,
are
not
unlike
to
lose
the
faire
beauty
of
it
in
the
glorious
heaven
.
The
fift
is
the
scoffing
Hearer
:
he
hath
learned
of
the
naturall
man
to
be
a
kinde
of
Atheist
;
and
though
he
hath
(
as
a
man
may
think
)
the
outward
formality
of
a
Christian
,
yet
doe
but
marke
him
,
and
you
shall
finde
,
that
he
mocketh
at
nothing
more
,
then
at
the
Ordinances
of
God
:
like
unto
that
wicked
miscreant
,
Theod.
lib.
3.
c.
12.
&c.
13.
revolting
Felix
;
who
,
seeing
the
costly
vessels
of
the
Temple
,
which
Constantine
and
Constantius
had
bestowed
,
said
:
En
qualibus
vasis
ministratur
Mariae
silio
:
See
with
what
plate
the
sonne
of
Mary
must
be
served
.
But
what
was
his
end
,
already
hath
beene
shewed
.
The
next
are
the
Critical
or
Cavilling
hearers
,
such
as
love
well
the
society
of
factious
opposites
:
for
they
come
as
the
Pharisees
came
to
heare
Christ
;
to
intrap
and
traduce
the
Preacher
for
his
doctrine
.
These
commonly
have
a
Theology
of
their
owne
;
and
all
that
makes
against
it
,
is
(
in
their
esteeme
)
but
false
Divinity
:
Or
if
it
be
not
,
they
wish
it
were
,
that
thereby
the
Minister
may
be
questioned
;
and
sometimes
,
rather
then
he
shall
be
innocent
,
they
will
wrest
his
words
to
a
contrary
sense
.
But
to
these
may
be
said
,
as
that
Father
,
holy
Nazianzen
,
once
said
to
his
carping
Hearers
:
Greg.
Naz.
in
Orat.
quâ
se
purgat
.
Ye
sheepe
,
feed
not
your
Pastours
,
nor
be
ye
lift
up
above
them
:
—
Iudge
not
your
Iudges
,
nor
give
lawes
to
your
Law-givers
:
for
God
is
not
a
God
of
tumults
,
but
of
peace
and
order
.
The
seventh
and
last
,
is
the
envious
hearer
;
not
so
much
against
the
Priest
,
as
against
his
neighbour
.
Ye
may
easily
know
him
:
for
he
sits
like
a
malecontent
,
very
sad
and
sorrowfull
(
as
if
he
were
a
deafe
man
and
heard
not
)
untill
he
thinketh
that
the
Preacher
hath
a
speciall
ayme
at
some
one
or
other
whom
he
himselfe
hateth
:
upon
thought
of
which
he
cheeres
up
his
spirits
,
begins
to
looke
like
a
willing
hearer
,
and
is
exceeding
well
content
to
drinke
up
with
greedinesse
such
a
passage
;
thinking
it
no
small
happinesse
to
have
his
eares
blessed
with
the
vineger
and
gall
of
that
particular
.
But
if
this
be
hearing
,
I
am
much
deceived
:
Luk.
8.8.18
.
For
he
that
hath
an
care
to
heare
(
saith
our
Saviour
)
let
him
heare
:
yea
,
and
take
heed
likewise
how
he
heareth
.
Not
turne
aside
and
stop
his
eare
:
for
then
he
doth
not
heare
at
all
.
Nor
heare
as
himselfe
pleaseth
:
for
then
he
hears
amisse
.
But
heare
as
he
ought
;
that
thereby
he
may
heare
indeed
:
and
so
at
the
last
,
he
shall
be
one
day
taken
to
that
happy
and
joyfull
place
of
seeing
:
yea
,
and
sing
that
song
;
Psal.
48.8
.
As
we
have
heard
,
so
have
we
seene
in
the
City
of
our
God
.
SECT.
III.
THis
therefore
brings
mee
unto
a
third
thing
propounded
;
viz.
That
the
people
obey
,
as
well
as
heare
.
The
obedience
is
two-fold
:
Deut.
30.14
.
Heb.
13.17
.
concerning
Doctrine
,
and
Government
.
1.
That
of
Doctrine
is
first
;
and
is
no
more
but
the
submitting
unto
,
and
practising
of
what
their
Pastors
teach
them
.
For
except
it
manifestly
appeare
,
Ezek.
33.31
.
that
the
Doctrine
delivered
be
false
,
thou
art
bound
to
reverence
,
to
receive
it
,
and
to
obey
it
as
the
word
of
God
.
Jam.
1.17
.
Yea
,
though
the
preacher
have
much
out
of
humane
writers
,
and
ancient
Fathers
:
for
what
saying
soever
is
agreeable
to
the
word
of
God
,
and
fitly
applyed
,
is
to
be
received
as
the
word
;
because
,
if
it
be
truth
,
it
must
needs
come
downe
from
God
;
who
is
the
fountaine
,
1
Cor.
4.7
.
not
only
of
every
perfect
gift
,
but
of
every
good
gift
.
For
what
good
is
there
in
man
which
he
hath
not
received
?
To
which
purpose
Saint
Austin
,
speaking
of
such
truths
as
are
many
times
delivered
even
by
Philosophers
themselves
,
saith
;
Aug.
de
Doct.
Christ
.
lib.
2.
Si
quae
vera
Philosophi
dixerunt
,
ab
eis
sunt
(
tanquam
ab
injustis
possessoribus
)
vendicanda
in
usum
nostrum
:
meaning
,
that
what
truths
soever
Philosophers
have
spoken
,
are
to
be
taken
from
them
,
into
our
use
,
as
from
unjust
possessours
.
Nay
further
,
should
the
life
of
the
Minister
distaste
thee
,
yet
flye
not
his
doctrine
:
For
when
the
wicked
Scribes
and
Pharisees
satin
Moses
his
chaire
,
Math.
23.2.3
they
said
,
but
did
not
.
In
which
case
it
was
Christs
owne
advice
,
That
what
they
taught
should
bee
observed
,
but
what
they
did
should
be
avoided
.
Dicunt
enim
quae
Dei
sunt
,
faciunt
quae
sua
sunt
;
Aug.
contra
liter
as
Petil
:
l.
2.
c.
6.
as
Saint
Austin
speaketh
.
Whereto
I
adde
,
that
an
Eagles
eye
an●
an
Adders
eare
,
are
badly
chosen
:
for
who
is
there
among
the
sonnes
of
Men
that
can
acquit
himselfe
from
humane
frailties
?
But
why
doe
I
talke
of
frailties
?
The
world
(
especially
in
looking
on
us
)
is
not
so
charitable
as
to
put
a
difference
between
grosse
offences
and
infirmities
.
Nay
,
should
we
live
like
Angels
,
Math.
10.24.25
.
or
like
Christ
himselfe
,
there
would
not
bee
wanting
some
or
other
to
traduce
us
.
If
we
suffer
not
our selves
to
be
defrauded
,
but
seeke
for
our
owne
;
we
are
accounted
covetous
,
and
seeke
not
you
but
yours
:
although
in
this
we
doe
but
call
you
backe
from
that
blacke
sinne
of
foule
Sacriledge
;
wherein
you
doe
not
so
much
rob
us
,
as
God
,
Malac.
3.8
.
Or
if
we
will
not
suffer
our selves
to
be
contemned
,
we
are
proud
and
ambitious
:
although
in
this
,
God's
honour
,
and
the
dignity
of
our
callings
be
defaced
.
Or
if
we
endeavour
to
have
things
rectified
that
be
amisse
,
we
are
accounted
busie
and
troublesome
:
although
in
this
we
goe
about
to
discharge
the
duties
of
our
places
.
For
thus
can
the
world
extract
something
out
of
nothing
,
and
multiply
molehils
into
mountaines
,
concerning
the
steps
of
our
proceedings
.
I
excuse
not
all
,
but
rather
teach
you
to
be
cautelous
and
well
advised
in
accusing
those
who
bee
your
Pastours
.
Nor
doe
I
thinke
all
to
be
free
from
scandalous
living
:
Howbeit
,
even
in
this
,
sport
not
with
accursed
Cham
at
your
Fathers
nakednesse
:
but
rather
pray
with
the
Church
;
that
both
by
our
life
and
doctrine
we
may
set
forth
God's
true
and
lively
word
,
and
rightly
and
duly
administer
his
holy
Sacraments
:
For
indeed
they
preach
most
who
live
best
;
and
why
is
that
,
but
because
such
is
the
nature
of
fraile
mortall
men
,
that
they
are
more
prone
to
be
led
by
example
,
than
by
precept
:
howbeit
our
Saviours
rule
directeth
otherwise
,
as
a
little
before
hath
been
declared
.
Let
it
therefore
be
that
you
heare
;
and
not
only
so
,
Math.
7.26
.
Jam.
1.22.24
.
but
that
ye
heare
and
doe
:
For
he
that
heareth
and
doeth
not
,
is
like
unto
him
who
built
his
house
upon
the
sands
:
or
like
unto
one
who
beholdeth
his
naturall
face
in
a
glasse
,
who
when
he
hath
considered
himselfe
,
goes
his
way
,
and
forgets
immediately
what
manner
of
one
he
was
.
Therefore
be
ye
hearers
of
the
word
,
Rom.
2.13
.
and
not
hearers
only
,
but
doers
also
:
for
not
the
hearers
of
the
Law
,
but
the
doers
shall
be
justified
.
Deut.
7.12.13
.
Or
,
as
it
is
in
Deuteronomy
,
If
thou
hearken
to
my
Lawes
and
observe
them
,
then
the
Lord
shall
keepe
with
thee
his
covenant
:
he
shall
love
thee
,
and
blesse
thee
.
Nor
againe
,
may
the
nature
of
the
Doctrine
distaste
thee
:
For
in
case
thou
hadst
rather
have
sugar
than
salt
,
honey
than
gall
,
oyle
than
vineger
,
liberty
than
restraint
;
know
that
God
hath
sent
his
Spirit
to
rebuke
the
world
of
sinne
,
Iohn
16.8
.
And
therefore
being
reproved
out
of
the
word
of
God
,
neither
despise
nor
murmure
:
but
rather
remember
your
obedience
,
shew
your
thankfulnesse
,
acknowledge
your
sinnes
,
bewaile
your
iniquities
,
abstaine
from
your
wickednesse
,
Heb.
3.8
.
●8
.
slack
not
your
conversion
,
nor
put
it
off
from
day
to
day
,
lest
(
by
delaying
)
your
danger
be
past
recovery
.
Ye
may
vow
(
perhaps
)
to
sacrifice
your
Minister
upon
the
unsanctified
Altar
of
your
owne
scorne
,
for
speaking
(
as
you
thinke
)
too
home
unto
your
soules
:
But
doe
ye
not
know
,
that
obedience
was
preferred
in
a
farre
better
sacrifice
than
this
;
and
rebellion
branded
withan
hellish
marke
?
It
is
divellish
sure
to
disobey
:
1
Sam.
19.22.23
.
Disobedience
is
coupled
to
the
sinne
of
witchcraft
.
And
in
Physicke
,
ye
also
know
,
it
is
not
required
that
it
should
please
,
but
rather
that
it
should
helpe
and
heale
.
Wherefore
,
although
the
word
,
to
flesh
and
blood
,
be
not
tooth
some
;
yet
let
it
suffice
,
that
in
it selfe
't
is
wholesome
.
For
conclusion
therefore
,
(
with
that
of
Saint
Bernard
,
and
that
of
Saint
Hierom
)
let
me
close
up
this
point
,
and
say
;
Auris
bona
est
quae
libentèr
audit
utilia
,
prudentèr
discernit
audita
,
obedientèr
operatur
inteliecta
.
Meaning
,
that
That
is
a
good
eare
which
willingly
heareth
things
profitable
,
wisely
discerneth
things
heard
,
and
obediently
performeth
hirgs
discerned
.
For
(
as
Hierom
speaketh
)
Ille
plus
didicit
qui
plus
facit
:
He
hath
learned
most
,
who
practiseth
or
doth
most
.
2.
And
now
from
Obedience
unto
Doctrine
,
I
passe
to
that
of
Government
.
This
hath
relation
to
those
Fathers
in
especiall
,
who
(
as
the
Apostle
saith
)
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Heb.
13.17
.
Praelati
:
that
is
,
such
as
are
set
to
have
the
oversight
and
government
of
the
Church
;
watching
&
labouring
for
the
good
of
mens
soules
,
not
only
like
unto
other
ordinary
Priests
,
where
&
when
occasion
shal
require
;
who
are
indeed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
id
est
,
intendere
:
but
much
more
,
in
caring
for
the
Church
,
as
men
peculiarly
set
over
it
;
and
are
therefore
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
id
est
,
superintendere
,
&
supervigilare
.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
one
thing
,
and
belongs
to
every
Priest
:
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
another
,
and
pertaines
solely
to
such
of
the
Clergy
,
as
have
a
Key
of
Jurisdiction
,
as
well
as
a
Key
of
Order
.
These
then
are
they
,
who
(
as
I
said
)
doe
watch
and
labour
for
the
good
of
mens
soules
,
not
only
like
unto
other
ordinary
Ministers
,
where
and
when
occasion
shall
require
;
but
much
more
in
caring
for
the
Church
,
as
men
peculiarly
set
over
it
,
to
see
to
the
preserving
of
peace
and
truth
,
order
and
decency
in
Gods
publike
worship
:
without
which
,
neither
could
the
Church
consist
,
nor
Gods
worship
be
maintained
;
but
soules
sinke
for
want
of
helpe
.
Such
watchmen
then
are
not
set
up
in
vaine
,
but
are
(
without
doubt
)
as
needfull
,
as
was
pitch
was
for
the
Ark
of
Noah
,
to
keep
it
from
drowning
under
the
waters
.
Obey
them
therefore
,
and
submit
your selves
unto
them
:
't
is
the
voice
of
God
,
and
not
of
man
,
which
calls
you
to
it
.
Heb.
13.17
.
Nor
is
there
cause
why
ye
should
refuse
it
:
For
if
the
politicall
lawes
of
[
even
Heathen
]
Princes
,
Rom.
13.1.5
.
Dan
3.
Acts
4.15
.
are
to
be
obeyed
for
conscience
sake
,
(
except
where
they
enjoine
disobedience
unto
God
)
then
much
more
these
that
are
for
the
maintenance
of
truth
,
concord
,
order
,
and
decency
in
his
publike
worship
.
Or
,
if
you
will
,
take
up
the
reason
thus
;
Civill
powers
appertaine
to
the
defence
of
corporall
life
,
and
civill
society
;
and
cannot
therefore
be
disobeyed
without
detriment
to
the
Common
weale
.
But
powers
Ecclesiasticall
have
to
doe
with
Religion
and
the
worship
of
God
.
They
meddle
with
men
,
not
as
men
,
but
as
men
called
to
lead
a
spirituall
life
;
and
therefore
cannot
be
disobeyed
,
without
harme
or
detriment
to
that
end
for
which
they
were
first
ordained
.
Or
thus
,
there
is
but
one
God
who
is
the
authour
of
both
powers
:
so
that
if
we
must
obey
on
the
one
hand
,
we
may
not
disobey
on
the
other
;
except
we
make
it
a
thing
of
nothing
to
fight
against
the
ordinances
of
our
heavenly
Father
.
Tit.
3.2
.
Put
them
in
remembrance
(
saith
the
Apostle
)
that
they
be
subject
to
Principalities
and
Powers
,
and
that
they
be
obedient
.
This
for
the
one
.
So
also
;
Obey
them
that
have
the
over
sight
of
you
,
Heb.
13.17
.
and
submit
your selves
:
for
they
watch
for
your
soules
.
That
for
the
other
.
Herein
agreeing
to
the
doctrine
of
our
Saviour
delivered
by
himselfe
;
Goe
and
tell
the
Church
,
Math.
18.17
.
and
if
he
refuse
to
heare
the
Church
,
let
him
be
unto
thee
as
an
Ethnicke
and
a
Publican
.
Christian
Princes
have
indeed
to
doe
in
these
things
;
as
(
in
the
rankes
of
Church
Governours
I
have
already
shewed
:
)
but
not
to
the
disanulling
of
the
power
.
For
they
be
sent
of
God
as
Nursing
Fathers
to
his
Church
;
and
are
therefore
to
defend
and
maintaine
the
power
thereof
,
against
all
sorts
of
opposites
that
oppose
themselves
against
it
.
And
verily
,
a
law
and
custome
of
the
Church
,
was
heretofore
of
greater
weight
,
than
to
be
of
light
esteeme
:
The
ancients
thought
it
to
be
a
good
argument
of
it selfe
alone
,
to
convince
others
in
their
strugglings
.
Hereupon
that
holy
Father
Saint
Austin
could
urge
,
This
is
the
authority
of
our
Mother
the
Church
;
Hoc
habet
authoritas
Matris
Ecclesiae
.
Hoc
Ecclesia
commendat
saluberrima
authoritas
.
Premitur
mole
Matris
Ecclesiae
,
&c.
In
which
testimonies
we
see
,
that
this
blessed
pillar
of
Gods
House
,
accounted
the
Laws
and
Ordinances
of
the
Church
to
be
a
strong
and
conquering
weapon
against
the
adversaries
of
the
Church
.
But
such
are
the
humours
of
these
times
,
and
so
thwart
to
all
lawfull
authority
,
that
one
and
the
same
act
,
which
would
be
willingly
performed
,
if
it
were
left
to
every
ones
free
choice
,
may
not
be
done
when
it
comes
backt
with
authority
.
For
though
it
were
accounted
lawfull
,
or
indifferent
before
,
is
now
as
if
the
nature
of
it
were
altered
,
or
not
so
warrantable
as
before
it
was
commanded
.
Why
else
doe
they
question
what
the
Church
enjoyneth
,
and
like
quarrelsome
high-minded
people
,
love
to
dwell
in
the
fiery
flames
of
contention
?
It
is
a
signe
of
some
distemper
;
a
distemper
that
commeth
of
an
heat
or
humour
of
pride
:
for
(
as
Solomon
speaketh
)
Only
by
pride
commeth
contention
;
Prov.
13.10
.
but
with
the
well
advised
is
wisedome
.
But
what
care
they
for
that
?
for
let
it
but
be
that
they
may
cry
loudest
,
and
have
the
last
word
,
they
are
still
bigger
in
conceit
,
and
falsely
take
it
as
a
truth
that
they
have
answered
all
sufficiently
:
whereas
,
on
the
other
side
,
a
modest
disputer
knoweth
it
is
to
little
purpose
to
contend
with
a
man
full
of
words
,
or
reason
with
a
resolved
and
selfe
willed
opposite
.
Quid
prodest
Simiae
,
si
videatur
esse
Leo
?
But
be
not
,
you
who
are
such
;
See
the
2d
Epish
to
Tim.
chap.
3.
&
2
Pet.
2.10
.
be
not
(
I
beseech
you
)
so
heady
,
high-minded
,
fierce
,
despisers
of
government
,
presumptuous
,
selfe-willed
,
&c.
as
to
disobey
or
speake
evill
of
dignities
:
for
these
are
humours
best
befitting
the
lewdnesse
of
lawlesse
persons
,
and
loosenesse
of
licentious
livers
;
who
have
indeed
an
outward
forme
of
godlinesse
,
but
have
denyed
the
power
thereof
;
witnesse
their
creeping
into
houses
to
lead
captive
simple
women
,
who
(
as
the
Apostle
speaketh
)
are
laden
with
sinnes
,
●
Tim.
3.6
.
and
led
with
divers
lusts
.
These
are
like
Iannes
and
Iambres
,
which
resisted
Moses
,
as
if
God
had
not
given
him
that
power
and
authority
which
he
had
.
After
whom
was
Corah
and
his
company
;
a
seditious
sect
,
but
smarted
for
it
by
a
suddaine
judgement
.
Or
,
to
speake
with
Saint
Peter
,
2
Pet.
2.10
.
They
are
bold
,
and
stand
in
their
owne
conceit
,
not
fearing
to
speake
evill
of
them
that
be
in
place
of
dignity
or
authority
;
especially
against
men
of
the
Church
.
But
as
Saint
Iohn
saith
of
Love
,
so
may
I
say
of
Obedience
;
namely
,
How
can
they
obey
God
whom
they
have
not
seene
,
if
they
will
not
obey
the
officers
of
his
Church
whom
they
have
seene
?
For
as
judicious
Hooker
truly
speaketh
,
It
doth
not
stand
with
the
duty
which
we
owe
to
our
heavenly
Father
,
(
who
is
the
universall
Father
of
us
all
)
that
to
the
ordinances
of
our
mother
the
Church
,
we
should
shew
our selves
disobedient
.
Let
us
not
say
wee
keepe
the
Commandements
of
the
one
,
when
we
breake
the
Lawes
of
the
other
:
for
unlesse
wee
observe
both
,
we
obey
neither
.
And
againe
,
seeing
Christ
(
saith
he
)
hath
promised
to
be
with
his
Church
untill
the
end
of
the
world
,
her
Laws
and
Ordinances
cannot
be
contemned
or
broken
,
without
wrong
and
despight
to
Christ
himselfe
.
Neither
doe
the
words
of
Solomon
but
tend
to
the
same
purpose
.
For
he
doth
not
only
say
,
Prov.
1.8
.
Heare
thy
fathers
instruction
;
but
addeth
also
,
and
forsake
not
thy
mothers
teaching
.
By
Father
,
meaning
either
God
who
is
the
universall
Father
of
all
creatures
;
or
the
Pastours
of
the
Church
,
who
are
sent
of
God
as
Ghostly
Fathers
,
to
teach
and
instruct
the
people
:
And
by
Mother
,
meaning
the
Governours
of
the
Church
;
as
even
the
Genevae
note
declareth
.
Or
more
plainly
thus
;
They
who
teach
and
instruct
thee
in
the
Word
,
must
be
heard
:
and
not
only
so
,
but
even
the
laws
and
directions
of
the
Guides
and
Rulers
(
who
sit
to
governe
)
may
not
be
neglected
.
And
what
our
Saviours
doctrine
likewise
is
,
concerning
this
,
you
have
heard
already
;
and
may
heare
more
afterwards
,
when
you
have
read
a
little
further
.
In
the
mean
time
if
I
be
desired
to
speak
more
plainely
concerning
the
word
Church
,
What
is
meant
by
the
word
Church
and
of
changing
the
phrase
from
Father
to
Mother
.
whose
lawes
must
be
obeyed
.
My
answer
is
,
that
here
is
not
meant
the
whole
popular
or
collective
company
of
beleevers
,
but
the
Church
in
her
Officers
;
which
is
differing
from
the
popular
and
promiscuous
bodie
thereof
.
For
the
Church
is
either
representative
,
or
collective
.
By
the
first
is
meant
onely
the
spiritualitie
,
and
chiefely
the
governing
Fathers
,
or
highest
Priests
.
By
the
second
,
all
others
(
as
well
as
the
former
,
them
and
all
)
who
live
within
the
compasse
or
pale
of
one
&
the
same
Church
.
And
because
the
whole
Church
together
is
oftentimes
resembled
to
a
woman
bringing
forth
,
and
nourishing
up
of
Children
unto
Christ
;
we
sometimes
alter
the
phrase
from
Father
,
to
Mother
,
although
we
speake
but
of
the
Church
in
a
representative
bodie
,
where
(
by
a
Synecdoche
)
one
part
is
put
for
the
whole
.
But
I
proceed
.
A
twofold
objection
.
And
here
some
object
,
that
the
Church
officers
either
bring
in
rites
,
and
orders
,
at
which
their
conscience
stumbleth
.
Or
secondly
,
that
Bishops
ought
not
to
have
any
Courts
Ecclesiastical
,
for
the
correction
of
those
who
break
such
lawes
as
are
sayd
to
be
the
lawes
of
the
Church
.
Answer
.
●
.
Answ.
to
the
first
objection
.
Who
can
speake
more
like
loose
Libertines
then
these
?
But
I
answere
more
distinctly
.
First
,
See
the
Conference
at
Hampton
Court
,
pag.
66.
that
it
is
an
ordinarie
thing
for
those
who
affect
singularitie
,
to
turne
all
into
a
subtill
inquirie
,
rather
then
into
an
harmelesse
desire
of
being
satisfied
;
and
under
an
outward
cloake
of
religion
and
conscience
,
hypocritically
to
cover
the
grossenesse
of
their
disobeience
:
which
is
as
Christ
sayd
of
the
Pharisees
,
They
doe
things
under
pretence
.
For
it
is
to
be
feared
,
that
some
of
them
which
pretend
weaknesse
and
doubting
,
are
(
as
King
Iames
observeth
)
strong
enough
,
and
such
as
think
themselves
able
to
teach
the
King
,
and
all
the
Bishops
of
the
Land
.
In
which
case
there
is
(
I
thinke
)
no
better
way
to
cure
them
,
then
that
Aarons
rod
should
devoure
their
Serpents
:
otherwise
they
will
not
only
hisse
against
,
but
also
sting
(
where
they
can
)
the
bosome
of
the
Church
.
Now
in
this
,
perhaps
(
as
their
custome
is
)
they
will
be
ready
to
complaine
of
cruelty
and
persecution
.
But
doe
they
not
know
,
Non
est
crudelit
as
pro
Deo
pietas
:
as
saith
Saint
Hierom
?
Zeale
for
God
and
the
Churches
peace
,
is
no
cruelty
:
neither
are
they
persecuted
whom
the
hand
of
Justice
punisheth
for
breaking
the
Law
.
They
may
beare
the
world
in
hand
,
that
they
suffer
for
their
conscience
;
and
abuse
the
credulity
of
the
simple
herein
:
but
wise
and
moderate
men
know
the
contrary
.
For
as
Seminary
Priests
and
Jesuites
give
it
out
,
that
they
are
martyred
for
their
Religion
;
when
the
very
truth
is
,
they
are
justly
executed
for
ther
prodigious
treasons
,
and
felonious
or
treacherous
practices
against
lawfull
Princes
and
Estates
.
So
the
disturbers
of
the
Churches
peace
pretend
they
are
persecuted
for
their
consciences
;
when
they
are
indeed
but
justly
censured
for
their
obstinate
and
pertinacious
contempt
of
lawfull
authority
.
Could
they
well
remember
it
,
't
is
they
who
be
the
true
Ismaels
;
not
ceasing
to
infest
their
better
brethren
:
making
head
against
their
Heads
;
and
crying
out
like
unto
Libertines
,
that
all
their
Christian
liberty
is
destroyed
:
And
why
,
but
because
in
these
matters
of
order
,
the
private
fancies
of
every
idle
head
,
or
addle
braine
,
may
not
countermand
the
warrantable
authority
of
a
publike
Law
,
nor
set
downe
such
Rites
as
shall
better
please
them
,
or
(
in
their
judgements
)
be
thought
more
fitting
then
such
as
the
Church
ordaineth
.
This
were
indeed
to
invade
anothers
right
;
to
give
Lawes
to
our
Law-givers
;
an
Husteron
Proteron
:
and
therefore
may
not
be
.
Nay
were
it
so
,
that
every
man
should
be
left
to
his
owne
liberty
,
then
look
how
many
Congregations
,
so
many
varieties
.
There
would
be
(
I
dare
say
)
little
or
no
concord
,
but
in
diversities
and
disagreements
;
and
so
the
Church
of
God
,
in
one
and
the
same
Kingdome
,
should
be
rent
and
torne
most
miserably
.
The
fourth
Councell
of
Toledo
had
an
eye
hereunto
,
Symson
hist.
of
the
Church
,
lib.
4.
pag.
527
and
did
therefore
(
in
the
second
Canon
thereof
)
enjoyne
one
uniforme
order
in
their
Church
service
.
And
surely
,
seeing
Christ's
coat
was
without
seame
,
there
is
no
reason
why
in
one
and
the
same
Kingdome
the
orders
should
be
different
.
It
were
rather
to
be
wished
that
the
whole
Catholicke
Church
throughout
the
Christian
world
,
under
her
several
governours
in
every
Kingdome
or
Church
Nationall
,
were
ordered
after
one
and
the
same
manner
:
but
because
this
cannot
be
in
every
respect
(
either
in
regard
of
the
places
,
times
,
or
conditions
of
the
people
)
it
is
left
to
the
discretion
of
every
Church
to
appoint
such
as
shall
best
serve
them
for
decency
,
order
,
and
edification
:
For
if
they
be
destitute
of
these
properties
,
they
are
but
brutish
and
insignificant
,
altogether
unfit
to
stirre
up
the
dull
minde
of
man
to
the
remembrance
or
expression
of
his
duty
to
God
.
For
as
it
is
with
Tongues
,
so
with
Ceremonies
:
if
they
be
darke
and
obscure
,
or
not
understood
,
they
cannot
edifie
.
Many
such
are
at
this
day
in
the
Church
of
Rome
:
and
I
thanke
God
that
we
of
this
Church
are
free
enough
from
them
.
It
were
well
therefore
that
what
appertaines
unto
us
,
were
better
observed
:
for
,
in
the
generall
,
their
institution
is
divine
,
though
in
many
of
the
particulars
they
be
but
humane
.
And
yet
not
altogether
humane
neither
:
For
even
the
particulars
are
partly
humane
,
partly
divine
;
as
being
a
part
of
that
order
and
decorum
which
God
hath
commanded
in
generall
,
leaving
the
particulars
to
the
discretion
of
the
Church
,
to
be
framed
according
to
that
generall
rule
in
holy
Scripture
:
which
being
observed
,
they
cannot
but
be
good
,
true
,
holy
,
and
pleasing
unto
God
.
Adde
moreover
,
that
there
be
some
particulars
warrantable
from
Text
,
as
wel
as
Canon
,
as
uncovering
of
the
head
,
bowing
at
the
name
of
Jesus
,
kneeling
,
&c.
1
Cor.
11.4
.
Philip.
2.10
.
Exod.
20.5
.
Psal.
95.6
.
To
which
may
be
added
many
such
customes
as
were
of
old
in
the
Primitive
times
;
as
Saint
Paul
insinuateth
against
all
Innovatours
,
saying
;
We
have
no
such
custome
,
nor
yet
the
Churches
of
God
,
1
Cor.
11.16
.
So
that
from
hence
we
have
a
plain
Text
in
confutation
of
those
,
who
love
to
contend
against
the
old
ancient
customes
of
the
Church
;
as
bowing
towards
the
Altar
,
praying
towards
the
East
,
standing
up
at
the
Creed
,
Gospell
,
and
at
Gloria
Patri
;
with
such
other
like
.
Yea
,
and
may
from
hence
also
gather
,
that
the
restoring
of
ancient
Canons
,
and
practices
of
the
best
times
,
(
such
as
are
some
of
those
already
mentioned
)
may
better
be
revived
,
than
sottish
devices
of
I
know
not
whom
;
especially
such
customes
as
the
circumstances
of
our
times
and
places
will
best
permit
,
or
be
as
well
for
decent
order
and
edification
to
us
as
to
them
.
For
even
Beza
himselfe
confesseth
,
Bez.
Confess
.
Christ
.
sidei
,
c.
5.
sect.
22.
that
particular
Synods
,
called
by
the
Metropolitan
of
a
place
,
are
of
singular
use
,
as
amongst
other
things
,
so
to
reduce
matters
of
Ceremony
to
edification
:
Vt
omnia
ad
aedisicationem
referantur
,
saith
he
;
That
all
things
may
be
referred
to
edification
.
And
if
all
things
,
then
also
Ceremonies
;
Veteribus
ipsis
Canonibus
ad
hunc
finem
revocatis
.
The
ancient
Canons
themselves
being
called
backe
againe
for
the
same
purpose
.
If
therefore
either
our
or
any
other
Church
shall
have
officers
which
endeavour
to
revive
ancient
orders
,
let
not
the
ignorant
either
cry
out
of
Popery
,
or
accuse
them
for
troublesome
Innovatours
.
For
as
they
may
appoint
new
ones
,
if
occasion
so
require
:
in
like
manner
they
may
revive
old
ones
;
and
for
both
have
warrant
from
the
Scripture
.
Or
secondly
,
A
second
answer
to
the
first
objection
.
be
it
so
,
that
what
some
of
the
Brethren
pretend
is
true
,
namely
,
that
their
conscience
is
indeed
tender
,
doth
truly
stumble
,
and
that
they
stand
in
doubt
:
ought
they
therefore
to
persevere
in
their
disobedience
?
ought
they
not
rather
to
have
their
weake
consciences
better
informed
,
and
that
as
soone
as
they
can
?
Surely
,
yes
.
For
conscience
not
grounded
upon
sure
knowledge
,
is
a
meere
Bug-beare
:
or
(
as
one
better
expresseth
it
)
is
either
an
ignorant
fantasie
,
See
M.
Iames
in
Basilie
.
Doron
,
lib.
1.
pag.
18.
or
an
arrogant
vanity
.
Neither
may
private
scruples
in
particular
parties
,
against
a
generall
Law
,
bee
accounted
sure
grounds
to
give
warrant
to
any
mans
actions
.
Master
Hooker
,
in
the
Preface
to
his
workes
,
speakes
to
the
full
concerning
this
:
affirming
,
that
when
publike
consent
of
the
whole
hath
established
any
thing
,
every
mans
judgement
being
thereunto
compared
,
is
private
,
howsoever
his
calling
bee
to
some
kinde
of
publike
charge
.
And
againe
,
as
for
the
thing
pretended
;
There
is
Conscience
,
and
there
is
an
errour
of
Conscience
:
for
conscience
may
,
and
doth
erre
many
times
for
want
of
due
information
;
and
so
becommeth
over
strict
,
counting
that
to
be
evill
and
unlawfull
,
which
indeed
is
both
good
and
lawfull
.
And
although
this
be
an
ignorance
,
yet
no
invincible
ignorance
;
there
is
meanes
sufficient
whereby
such
a
conscience
both
may
,
and
ought
to
be
better
informed
.
It
is
rather
a
supine
negligence
,
a
neglected
,
or
affected
ignorance
,
which
misleads
both
it selfe
,
and
others
too
;
and
therefore
sinfull
to
persevere
or
continue
in
it
.
Peccat
,
Aug
lib
3.
c.
15.
de
lib.
arbitr.
saith
Saint
Austin
,
qui
damnat
quasi
pectata
,
quae
nulla
sunt
.
And
in
another
place
,
speaking
concerning
needlesse
scrupulosity
,
he
well
affirmeth
that
it
is
Superstitiosa
timiditas
a
superstitious
fearfulnesse
:
Epist.
118.
ad
Ianuar.
c.
2.
for
it
tyes
a
man
so
strictly
not
to
offend
against
his
owne
private
opinion
,
as
that
it
will
not
afford
him
so
much
Religion
as
shall
lead
to
a
dutifull
and
Christian
obedience
.
And
yet
the
Scripture
teacheth
,
that
where
the
authority
of
the
superiour
goeth
before
,
there
the
conscience
of
the
inferiour
ought
to
lead
him
after
.
Whereto
agreeth
that
of
Tertullian
,
Tertul.
lib.
de
coron.
cap.
2.
saying
;
Laudo
fidem
quae
ante
credit
observandum
esse
,
quàm
did
cit
.
And
what
doth
Saint
Paul
to
the
Corinthians
,
1
Cor.
1.10
.
but
beseech
them
as
brethren
,
in
the
name
of
the
Lord
Iesus
,
that
they
all
speake
one
thing
,
that
there
be
no
dissentions
among
them
,
that
they
be
knit
together
in
one
minde
,
and
in
one
judgement
.
For
the
tying
of
which
knot
,
the
consciences
of
a
few
must
not
oversway
the
rest
,
nor
the
foot
usurpe
authority
over
the
head
,
but
bee
regulated
by
the
wisedome
of
the
Church
wherein
they
live
:
which
may
be
proved
,
as
well
by
example
,
as
by
precept
.
For
when
certaine
brethren
at
Antioch
varied
from
the
rest
about
Circumcision
,
Act.
15.1
.
they
were
overswayed
by
the
censure
of
the
Councell
held
at
Ierusalem
,
and
not
the
Councell
overswayed
by
them
.
Whereto
,
in
generall
agreeth
the
doctrine
of
Saint
Peter
,
1
Pet.
2.13
.
that
we
submit
our selves
not
only
to
the
Law
of
God
,
but
also
unto
the
ordinances
of
men
;
and
that
,
for
the
Lord's
sake
:
Or
,
as
Saint
Paul
speaketh
,
Rom.
13.5
.
for
conscience
sake
.
And
in
more
particular
,
as
it
relates
to
Church
officers
,
't
is
still
the
same
:
(
not
thinke
it
warrantable
to
cherish
and
nourish
your
owne
peccant
humours
;
but
)
obey
and
submit
,
as
in
the
Text
above
mentioned
out
of
the
Hebrewes
is
declared
.
To
which
also
joyne
that
which
is
written
in
Act.
15.28
.
and
then
be
rather
fearfull
to
offend
the
Law
,
than
your
owne
opinion
.
For
,
Act.
15.28
.
It
seemeth
good
(
say
the
Apostles
)
to
the
Holy
Ghost
and
to
us
,
to
lay
upon
you
no
greater
burthen
.
Where
note
,
that
what
some
thought
burthen
some
,
was
rather
good
and
necessary
:
and
therefore
to
slip
downe
this
bitter
pill
of
disobedience
,
and
to
give
way
to
an
erroneous
conscience
,
is
to
straine
at
a
Gnat
,
and
swallow
a
Camell
.
Eccles.
7.16
.
But
be
not
righteous
over
much
,
neither
make
thy self
over
wise
.
for
why
shouldest
thou
destroy
thy selfe
?
as
the
Scripture
elsewhere
speaketh
.
In
which
words
(
mee
thinkes
)
it
is
,
as
if
a
finger
were
pointed
from
thence
to
the
Precisians
of
our
times
,
whose
very
doubting
is
dangerous
:
for
it
corrupts
their
obedience
;
and
so
,
makes
them
guilty
of
a
certaine
sinne
.
Wherefore
it
is
more
safe
to
obey
doubtingly
,
than
to
disobey
doubtingly
:
for
wee
may
not
by
disobeying
commit
a
certaine
sinne
,
in
seeking
to
prevent
a
probable
,
but
contingent
inconvenience
;
as
even
the
Authour
of
the
Holy
Table
hath
declared
.
Furthermore
,
doubts
(
saith
another
)
may
be
of
two
kindes
;
either
Speculative
,
or
Practicall
.
If
a
doubt
be
only
speculative
,
of
the
lawfulnesse
of
such
things
as
lye
in
a
mans
owne
liberty
to
doe
or
forbeare
,
then
to
doe
a
thing
doubtingly
,
is
a
sinne
;
Rom.
14.23
.
But
if
the
doubt
bee
practicall
,
and
the
matter
of
it
a
thing
commanded
by
authority
,
that
doubting
doth
neither
infer
,
nor
excuse
disobedience
;
Heb.
13.17
.
The
exceptions
from
this
Rule
are
very
few
;
to
wit
,
in
cases
only
when
Superiours
command
that
which
doth
expresly
oppose
an
Article
of
our
Faith
,
one
of
the
ten
Commandements
,
or
the
generall
state
and
subsistence
of
God's
Catholicke
Church
.
So
then
,
bee
a
man
never
so
zealous
,
strict
of
life
,
or
highly
esteemed
for
his
personall
endowments
;
yet
he
may
be
more
timerous
than
he
needs
,
or
contentious
than
hee
should
:
For
it
were
a
madnesse
not
to
know
,
that
the
most
sanctified
and
zealous
men
are
men
,
and
may
therefore
have
some
faults
as
well
as
others
:
For
though
all
be
not
guilty
of
sinnes
in
one
kind
;
yet
In
multis
labimur
omnes
,
in
many
things
wee
sinne
all
.
And
if
all
in
many
things
,
then
the
best
have
some
faults
:
and
this
(
whilst
thus
)
is
one
,
even
among
those
of
high
esteeme
,
be
all
their
other
actions
never
so
good
,
zealous
,
devote
,
or
what
you
please
to
call
them
.
One
,
did
I
say
?
Yes
;
and
that
a
great
one
too
:
why
else
is
disobedience
likened
to
the
sinne
of
witchcraft
,
and
every
soule
(
without
exception
)
commanded
to
obey
and
submit
?
as
formerly
hath
been
shewed
.
Nor
is
it
but
augmented
also
in
regard
of
circumstances
:
for
whilst
they
whom
we
take
to
bee
good
men
shall
stumble
,
and
refuse
to
yeeld
to
the
government
under
which
they
live
,
others
are
the
sooner
brought
to
doe
the
like
;
and
so
the
Church
troubled
,
not
only
by
themselves
,
but
by
such
also
as
are
too
forward
to
tread
in
the
steps
of
their
proceedings
.
Let
them
be
loath
therefore
to
cherish
such
timerous
conceits
,
as
shall
from
an
errour
in
judgement
,
make
them
at
the
last
be
guilty
of
some
sinful
practice
arising
from
thence
.
For
no
mans
goodnesse
is
good
in
this
,
nor
may
exempt
them
from
the
obedience
unto
Lawes
,
nor
make
them
be
[
](A13216-e28950-b)*
*
1
Pet.
4.15
.
priviledged
to
put
their
hands
into
bad
actions
:
especially
since
such
mens
immunity
would
but
incourage
others
to
presume
upon
the
like
favour
.
Saint
Paul
,
I
confesse
speaketh
to
the
Romans
;
Let
not
him
that
eateth
,
despise
him
that
eateth
not
:
and
let
not
him
that
eateth
not
,
judge
him
that
eateth
.
Rom.
14.3
.
But
from
thence
can
bee
no
warrant
to
take
liberty
,
either
for
conforming
,
or
not
conforming
,
for
the
case
is
not
the
same
.
There
the
marter
of
difference
was
not
onely
indifferent
in
the
nature
of
it
,
but
was
also
left
so
as
concerning
the
use
;
the
Church
had
set
down
no
Law
concerning
it
.
But
is
it
so
with
us
?
't
is
not
;
and
therefore
obedience
is
required
on
our
parts
,
without
any
question
for
conscience
sake
;
we
are
else
no
dutifull
Sonnes
of
the
Church
,
but
a
peevish
and
perverse
generation
,
who
are
not
afraid
to
act
the
Vipers
part
,
within
the
bowells
of
our
holy
Mother
.
I
shall
tell
you
what
Saint
Austine
did
:
That
pious
Father
once
(
in
the
behalfe
of
his
Mother
Monica
)
consulted
with
Saint
Ambrose
about
the
like
occasion
,
about
matters
of
ceremonie
.
For
she
being
doubtfull
what
to
doe
,
he
went
to
Saint
Ambrose
,
who
told
him
thus
:
When
I
come
to
the
Church
of
Rome
,
I
fast
on
the
Saturday
;
and
when
I
am
here
,
I
doe
not
.
So
thou
also
,
unto
whatsoever
Church
thou
commest
,
follow
the
orders
thereof
;
if
thou
wouldest
not
scandalize
any
,
nor
have
any
to
offend
thee
:
which
when
he
had
told
to
his
Mother
,
she
rested
satisfied
.
In
which
regard
,
even
Saint
Austine
also
giveth
this
counsell
,
In
his
rebus
in
quibus
nihil
certi
statuit
Scriptura
divina
,
mos
populi
Dei
,
vel
instituta
majorum
pro
lege
tenenda
sunt
.
Neither
doe
our
owne
Stories
of
the
Church
but
tell
us
,
that
even
such
as
suffered
Martyrdome
for
the
truth
,
made
no
scruple
of
conscience
against
the
orders
of
our
Church
.
Bucer
(
for
his
owne
part
)
approved
of
our
English
Liturgie
,
although
at
the
first
he
made
some
doubt
.
Bishop
Ridley
went
to
the
stake
cheerefully
,
wearing
a
Tippet
of
Velvet
,
and
a
corner
Cap
:
and
yet
(
as
that
good
old
Father
Latimer
Prophecied
)
at
his
burning
,
there
was
such
a
candle
lighted
in
England
,
as
shall
never
be
put
out
.
Iohn
Philpot
was
an
Arch-deacon
,
and
Dr.
Rowland
Taylour
used
the
Service
booke
to
his
great
comfort
,
all
the
time
of
his
imprisonment
;
and
commended
it
at
his
death
,
a
the
last
token
of
his
love
to
his
deare
wife
.
Master
Hullier
also
a
godly
Minister
,
burnt
at
Cambridge
,
most
joyfully
embraced
the
sayd
booke
,
even
in
the
very
flames
,
These
you
will
say
were
good
and
gooly
men
;
but
had
they
sacrificed
their
lives
in
a
factious
quarrell
against
Clericall
habits
,
or
other
comely
ceremonies
of
the
Church
,
enjoyned
by
King
Edward
the
sixt
,
their
Religious
Soveraigne
;
the
authour
of
the
Acts
and
Monuments
had
never
numbered
them
among
the
glorious
Martyrs
of
Christ
,
as
a
reverend
Doctour
well
observeth
.
And
now
also
secondly
,
An
answer
to
the
2d
objection
.
whereas
some
make
doubt
of
the
lawfulnes
of
Spirituall
jurisdiction
,
or
Courts
Ecclesiasticall
:
I
think
there
is
enough
in
the
former
answer
,
to
yeeld
satisfaction
even
in
this
,
here
therefore
I
shall
need
to
say
the
lesse
.
For
can
a
Superiour
have
power
to
make
Lawes
,
and
not
have
power
to
punish
where
they
bee
transgressed
?
or
shall
the
civill
Magistrate
not
hold
his
sword
in
vaine
,
Rom.
13.4
.
and
must
the
Prelates
stand
for
cyphers
with
their
keyes
?
No
,
sayth
our
Saviour
:
Goe
and
tell
the
Church
.
Math.
18.17
.
But
to
what
purpose
,
if
there
be
in
the
Church
no
power
of
jurisdiction
?
Yes
,
to
perswade
say
some
;
or
to
rebuke
with
words
.
Nay
sure
,
't
is
more
then
so
:
for
in
our
Saviours
speech
,
there
is
mention
made
of
binding
and
loosing
.
Verse
18.
And
,
what
will
you
(
sayth
Saint
Paul
)
shall
I
come
unto
you
with
a
rod
,
1
Cor.
4.21
.
or
in
love
,
and
in
the
spirit
of
weekenesse
?
that
is
,
as
one
truely
speaketh
,
will
you
be
perswaded
by
faire
words
,
or
shall
I
exercise
my
judiciall
authoritie
over
you
,
shall
I
punish
you
?
For
punish
sure
he
might
,
or
else
it
had
beene
to
little
purpose
to
have
told
them
of
his
Rod.
But
to
put
all
out
of
question
,
see
what
the
Apostle
writes
to
Timothie
,
the
first
Bishop
of
the
Ephesians
:
namely
,
that
against
a
Priest
[
or
Elder
]
he
must
receive
no
accusation
,
1
Tim.
5.19
.
under
two
or
three
witnesses
:
where
I
would
that
you
marke
these
particulars
,
viz.
That
here
is
an
accuser
,
here
is
a
person
accused
,
here
is
an
examination
of
witnesses
,
here
is
a
judgement
and
deciding
of
the
matter
;
therefore
here
is
an
exercise
of
jurisdiction
,
and
a
Court
for
determining
of
Ecclesiasticall
affaires
.
What
then
remaineth
,
but
that
the
Officers
belonging
to
such
Iudicatures
,
make
uprightnesse
their
ayme
;
that
thereby
all
just
cause
of
scandall
may
bee
taken
away
from
these
their
lawfull
Courts
.
For
when
they
have
done
their
best
,
either
ignorance
,
or
malice
,
or
both
,
will
be
readie
enough
to
traduce
them
:
and
therefore
,
so
much
the
more
are
they
like
to
be
exclaimed
against
,
when
indirect
courses
are
plaine
and
manifest
.
But
herein
care
must
be
had
,
that
the
scandall
of
injustice
be
not
layd
upon
such
as
are
free
enough
from
it
.
If
some
base
minded
under
Officers
abuse
their
places
;
it
is
no
good
argument
to
prove
,
that
therefore
Bishops
are
maintainers
of
unjust
practises
.
For
we
know
for
certaine
,
the
Church
(
like
a
carefull
Mother
)
hath
provided
Laws
to
suppresse
such
abuses
,
as
she
feared
might
be
fostered
in
these
her
Courts
.
Witnesse
those
many
Canons
concerning
the
jurisdiction
of
Arch
bishops
,
See
the
Canons
of
out
Church
.
Bishops
and
Archdeacons
;
yea
,
concerning
Iudges
,
Proctors
,
Registers
,
and
Apparatours
.
As
in
Canon
the
92.
that
none
bee
cited
into
divers
Courts
for
Probate
of
the
same
Will.
And
in
Canon
115
,
that
Ministers
and
Churchwardens
bee
not
sued
for
presenting
:
And
in
the
116
,
and
117
Canons
,
that
Churchwardens
bee
not
troubled
for
not
presenting
oftner
then
twice
a
yeare
,
excepting
at
Visitations
,
or
that
the
custome
of
the
Dioces
be
otherwise
:
And
,
in
Canon
the
121
,
that
none
be
cited
into
severall
Courts
for
one
and
the
same
crime
,
but
that
the
officers
cerrifie
each
to
other
what
hath
beene
presented
to
them
:
And
,
in
Canon
the
123
,
that
no
act
be
sped
but
in
open
Court
:
And
in
Can.
127.
128.
that
Iudges
and
Surrogates
be
well
qualified
:
And
in
Canon
the
129
,
that
no
Proctors
retaine
causes
unlawfully
:
And
,
in
Canon
the
133
,
that
Proctors
be
not
clamorous
in
Courts
:
And
,
in
Canon
the
134
,
that
Registers
abuse
not
their
places
:
And
,
in
Canon
the
135
,
that
no
Ecclesiasticall
officer
exact
more
than
his
ordinary
fees
:
And
,
in
Can.
136
,
that
a
Table
of
their
said
feees
be
set
up
in
open
view
in
Courts
and
Registers
:
And
,
in
Canon
the
138
,
that
Apparitours
shall
not
take
upon
them
the
office
of
Promoters
or
Informers
for
the
Court.
All
which
had
beene
never
done
,
if
the
Prelates
had
intended
the
upholding
of
wrong
and
robbery
:
for
by
these
Constitutions
it
well
appeareth
,
that
they
are
no
wayes
bent
to
countenance
the
courses
of
unjust
proceedings
,
but
to
punish
and
subdue
all
such
offenders
.
And
therefore
to
be
(
as
many
I
thinke
are
)
too
ready
to
blame
Bishops
,
for
maintainers
of
pouling
Courts
,
is
(
as
one
truly
speakes
)
a
matter
in
a
slanderer
to
be
punished
,
and
not
a
fault
in
a
Bishop
to
be
blamed
.
In
a
word
,
such
is
the
generall
loosenesse
of
these
miserable
times
,
This
was
proved
true
a
long
while
since
;
as
may
be
seen
in
an
old
ancient
booke
called
an
Admonition
to
the
people
of
England
;
printed
,
anno
Dom
1589.
that
all
kinde
of
justice
(
among
too
many
)
is
growne
into
hatred
and
contempt
:
and
men
disdaine
to
bee
ruled
by
it
.
And
therefore
when
they
are
called
,
convented
,
and
punished
for
such
things
wherein
they
have
offended
,
or
be
bridled
from
that
they
would
do
disorderly
,
they
grudge
at
it
;
their
stomackes
rise
against
it
,
and
thinke
all
that
is
done
to
be
unlawfull
,
although
it
be
never
so
just
.
And
because
they
are
not
able
otherwise
to
be
revenged
,
they
cry
out
that
they
be
cruell
and
pouling
Courts
.
But
as
I
said
before
in
advice
to
officers
,
Let
uprightnesse
be
their
ayme
:
so
now
to
offenders
,
in
the
words
of
God
by
his
holy
Prophet
;
Esay
5.18.20
,
21.
Woe
be
to
them
that
draw
on
iniquity
with
cords
of
vanity
,
and
sin
as
it
were
with
a
cartrope
;
that
call
good
evil
&
evil
good
,
that
put
light
for
darknes
,
and
darknes
in
the
stead
of
light
:
that
thereby
they
may
the
better
nouzle
themselves
in
feigned
colours
,
and
imagined
excuses
;
although
in
so
doing
,
they
do
but
like
unto
that
wicked
generation
,
Who
curse
their
Father
,
and
doe
not
blesse
their
Mother
.
I
should
now
come
to
the
next
particular
,
were
it
not
that
stil
I
find
another
thing
,
which
the
factious
first
,
and
others
next
,
distaste
and
sleight
too
much
.
And
that
's
the
celebration
of
such
holy
dayes
,
as
they
who
live
within
the
pale
of
our
Church
are
urg'd
to
keepe
.
But
let
mee
tell
them
,
that
in
this
they
also
go
astray
.
For
though
some
sticke
not
to
affirme
,
that
it
is
a
[
](A13216-e29420-b)*
*
This
they
affirme
,
because
the
Commandement
saith
,
Six
da●es
〈◊〉
on
shalt
labour
.
breach
of
the
fourth
Commandement
,
and
so
a
sinne
,
to
make
more
Holy
Dayes
than
one
in
seven
:
yet
shall
they
never
be
able
to
prove
why
it
should
be
a
sinne
rather
now
than
heretofore
.
For
shall
the
Iewes
be
no
transgressors
of
the
Law
,
though
they
have
more
daies
than
their
weekly
Sabbath
;
and
must
the
Christian
offend
in
consecrating
dayes
beside
the
Sunday
?
Yes
,
say
some
;
for
they
were
led
thereunto
by
God's
expresse
command
.
For
some
,
I
grant
,
they
were
:
but
for
other
some
againe
they
were
appointed
no
otherwise
than
their
Church
ordained
.
Ester
9.21
.
For
did
they
not
every
yeare
solemnize
and
keepe
holy
the
fourteenth
and
fifteenth
day
of
the
moneth
Adar
,
in
remembrance
of
their
great
delivery
from
the
treason
of
Haman
?
1
Mac.
4.59
.
And
had
they
not
likewise
their
yearly
feast
of
Dedication
;
Ioh.
10.22.23
for
the
observation
of
which
there
was
no
precept
,
and
yet
Christ
himselfe
refused
not
to
observe
it
with
them
?
'T
is
sure
they
had
.
And
therefore
to
say
,
Sixe
dayes
thou
shalt
labour
,
and
not
let
to
keepe
holy
any
other
day
than
one
,
is
an
idle
cavil
,
and
scarce
worth
the
answering
.
Howbeit
,
for
thy
further
satisfaction
,
take
this
also
with
thee
;
that
God
,
who
might
challenge
all
our
time
for
his
worke
,
doth
there
shew
that
he
is
willing
to
remit
[
](A13216-e29520-b)*
*
Which
part
is
ordinarily
six
dayes
,
though
not
alwayes
;
as
the
Iewes
themselves
do
beare
us
witnesse
.
part
of
his
right
for
thine
owne
workes
:
yet
so
,
as
he
doth
not
restraine
thee
from
doing
publike
service
to
him
,
on
any
of
those
dayes
which
the
Church
shall
appoint
:
for
except
there
be
superstitious
ends
aymed
at
on
the
dayes
set
apart
,
this
which
I
say
must
needs
be
granted
.
But
say
some
againe
,
though
we
yeeld
to
the
observing
of
such
weekly
dayes
as
are
either
in
honour
of
the
Saviour
of
the
world
,
for
the
diverting
of
some
judgment
,
or
for
the
testification
of
thankes
for
some
great
benefit
;
yet
why
should
the
Church
presse
upon
us
the
keeping
of
Saints
dayes
too
as
well
as
these
?
Why
?
because
the
righteous
shall
be
had
in
everlasting
remembrance
;
as
the
Psalmist
speaketh
:
Psal.
112.6
.
and
the
memory
of
the
just
be
blessed
;
Prov.
10.8
.
as
the
sonne
of
the
Psalmist
hath
expressed
.
Or
because
of
that
knot
of
fellowship
which
is
betweene
the
dead
Saints
and
the
living
,
this
being
that
Communion
which
we
confesse
and
beleeve
in
the
Apostles
Creed
:
so
that
as
they
pray
to
God
for
our
good
in
generall
;
in
like
manner
we
praise
God
for
them
in
particular
,
account
their
memory
precious
,
set
their
examples
before
us
,
as
the
glasses
of
our
lives
,
and
desire
to
be
made
partakers
with
them
of
the
glorious
resurrection
in
the
life
to
come
.
I
would
to
God
therefore
that
none
but
Puritanes
were
guilty
of
this
sinne
in
sleighting
such
Holy
Dayes
:
others
also
cut
off
their
esteeme
more
than
is
meet
.
For
,
that
I
may
close
up
all
with
full
satisfaction
,
our
Church
appoints
no
set
dayes
for
titular
Saints
,
such
is
are
many
in
the
Church
of
Rome
:
but
for
such
as
were
Apostles
,
Evangelists
,
and
Martyrs
indeed
;
whom
Christ
honoured
so
much
as
to
make
some
of
them
establishers
,
and
others
as
it
were
founders
of
that
Kingdome
which
cost
him
his
dearest
blood
;
and
accounted
them
worthy
to
suffer
death
for
his
sake
:
so
that
(
as
one
truly
saith
,
Mr
Dow
of
the
Sabbath
and
Lords
Day
,
pag.
62.64
.
and
I
speake
it
in
his
owne
words
)
we
may
justly
solemnize
either
the
dayes
wherein
those
burning
and
shining
Lights
first
appeared
to
the
world
,
or
the
dayes
of
their
departure
hence
,
which
were
the
dayes
of
their
happy
inauguration
into
the
Kingdome
of
Glory
,
when
they
both
left
to
the
Church
Militant
the
glorious
example
of
their
Christian
fortitude
,
and
became
an
occasion
of
new
joy
to
the
Church
Triumphant
,
by
the
accession
of
new
citizens
to
that
heavenly
society
.
On
which
dayes
we
honour
God
as
the
authour
of
all
that
good
which
either
they
,
or
we
by
them
are
partakers
of
:
for
our
prayers
and
prayses
are
to
him
,
though
with
reference
to
them
in
what
they
have
done
.
So
that
they
are
honoured
only
as
God's
instruments
,
and
as
those
who
having
beene
imitatours
of
our
blessed
Saviour
,
are
worthy
patternes
of
our
imitation
.
Neither
is
such
a
day
more
holy
than
another
,
but
in
relation
to
the
separation
of
it
to
such
holy
and
religious
duties
,
which
the
Church
ordaineth
to
be
performed
on
it
.
And
therefore
,
lest
in
the
revolution
of
time
,
ingratefull
forgetfulnesse
should
obliterate
the
blessed
memory
of
such
just
ones
,
we
have
these
solemne
Feasts
,
and
set
Dayes
,
in
an
annuall
memoriall
of
them
,
to
the
glory
of
him
whose
Instruments
they
were
.
And
so
an
end
to
this
Section
.
SECT.
IV.
I
Come
now
to
a
fourth
particular
;
namely
,
that
the
people
no
way
hinder
their
spiritual
Fathers
(
whether
Bishops
or
others
)
from
going
on
cheerfully
in
their
offices
:
for
if
through
default
of
their
flocke
they
goe
on
Gementes
,
it
cannot
in
conclusion
but
be
wofully
grievous
unto
those
over
whom
they
watch
,
Heb.
13.17
.
Consider
therefore
and
marke
it
well
;
and
withall
observe
,
that
he
who
hath
said
,
Touch
not
mine
Anointed
;
1
Chron.
16.22
.
Psal.
105.15
.
said
also
,
And
doe
my
Prophets
no
harme
.
Yea
and
further
,
that
the
word
of
God
may
have
a
free
passage
,
Pray
for
us
,
saith
another
Scripture
.
For
as
we
desire
,
that
to
you
may
be
a
doore
of
entrance
,
Ephes.
6.19
.
whereby
you
may
be
saved
in
the
day
of
the
Lord
Jesus
:
so
is
it
also
on
your
parts
to
provide
that
our
doore
of
utterance
bee
not
barred
through
your
occasion
.
All
which
,
in
a
word
,
tends
to
this
;
that
you
afflict
not
,
trouble
,
or
molest
your
ghostly
Fathers
:
For
if
you
must
study
to
be
quiet
,
1
Thess.
4.1
.
Rom.
12.18
.
1
Thess
5.13
Ephes.
6.15
.
Esa.
32.17
.
and
have
peace
with
all
men
,
then
much
more
with
those
who
preach
the
glad
tidings
of
such
good
things
as
Peace
,
and
divide
aright
unto
you
the
Bread
of
Life
,
on
which
your
soules
(
except
you
meane
to
be
damned
,
dye
,
and
perish
)
must
bee
sure
to
feed
.
What
(
I
wonder
)
is
it
that
[
](A13216-e29740-b)*
*
You
who
vex
your
Pastors
peace
.
Luke
10.3
.
you
thinke
?
You
are
but
Wolves
if
you
worry
those
who
are
sent
like
Lambes
among
you
.
Christ
hath
said
it
;
nay
,
did
foresee
it
:
and
the
Church
of
God
(
especially
the
Ministers
of
truth
,
Gal.
4.16
.
have
alwayes
found
it
;
and
may
therefore
,
in
the
Herauldry
of
their
Divinity
,
take
up
the
Crosse
(
as
their
most
significant
Armes
)
and
paint
it
forth
in
a
sable
field
:
portraying
for
the
Crest
a
Wolfe
rampant
,
crushing
in
his
pawes
an
Innocent
Dove
,
or
an
Harmlesse
Lambe
;
out
of
whose
mouth
may
come
this
Posie
or
Motto
,
Facere
bonum
,
&
habere
malum
.
For
thus
it
was
with
Christ
:
Hee
pittied
,
Iohn
7.
and
was
mocked
;
hee
healed
,
and
was
hurt
.
Yea
,
and
thus
hath
it
beene
not
seldome
since
with
those
whom
he
sendeth
after
him
,
bee
they
never
so
wary
how
they
walke
,
or
never
so
carefull
how
they
instruct
.
SECT.
V.
BUt
here
is
not
all
.
Impoverish
not
,
is
another
branch
:
Luke
10.7
.
Jam.
5.4
.
For
the
Labourer
is
alwayes
worthy
of
his
hire
;
and
to
detaine
it
from
him
is
a
crying
sin
.
The
old
Pharisee
was
therefore
in
this
an
honest
man
.
Hee
would
not
rob
the
Church
,
but
payed
tithes
of
all
that
he
possessed
:
not
neglecting
so
much
as
Mint
,
Annise
,
and
Rue
.
Which
practice
of
his
was
welapproved
by
our
Saviour
:
not
as
a
thing
arbitrary
;
but
as
a
thing
necessary
.
Christ
setteth
an
oportet
upon
it
,
Math.
23.23
.
Luke
11.42
.
or
a
necessity
of
so
doing
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
These
things
ought
ye
to
have
done
.
And
Saint
Paul
also
teacheth
it
,
in
such
Texts
of
Scripture
as
I
shall
afterwards
mention
.
Howbeit
men
(
for
the
most
part
)
now
are
of
another
minde
.
For
that
which
God
requires
(
not
only
as
a
token
of
his
Universall
dominion
,
and
liberall
donation
,
but
)
as
a
meanes
to
uphold
his
worship
and
service
,
is
too
eagerly
cried
down
by
them
who
rob
the
Church
;
saying
,
(
as
did
Iudas
of
the
precious
ointment
)
Ad
quid
perdito
haec
?
Wherefore
is
all
this
waste
?
For
thus
do
the
sacrilegious
worldlings
in
their
hungry
zeale
,
gape
after
the
spoile
and
ruine
of
the
Church
.
And
although
many
of
them
may
perhaps
seeme
more
devote
than
the
residue
of
that
crew
,
yet
may
we
expect
as
little
good
from
them
to
the
Church
of
God
,
as
from
the
rest
who
march
more
openly
.
For
many
will
goe
with
the
Wisemen
from
the
East
to
seeke
Christ
;
yea
,
and
will
fall
downe
and
worship
him
:
but
they
are
grown
too
wise
to
open
their
treasures
;
except
it
be
in
a
manner
of
a
scant
almes
to
a
wandring
Levite
,
fitting
to
their
fancies
:
or
if
more
,
perhaps
some
miserable
mod
cum
by
way
of
stipend
to
a
discontented
Separatist
,
who
beareth
as
little
love
to
the
Church
in
her
Governours
,
as
they
in
her
revenewes
or
honourable
maintenance
.
This
makes
us
heare
much
talke
many
times
of
competencies
,
stipends
,
and
benevolence
:
But
as
for
tythes
,
if
the
Clergy
should
have
them
all
,
then
farewell
to
the
Laity
,
cry
these
small
friends
to
God
Almighty
.
They
would
therfore
that
tythes
should
be
every
where
abolished
(
excepting
from
their
owne
hands
)
that
thereby
they
may
the
better
bring
the
Priests
to
impotency
,
scorne
and
misery
:
Not
remembring
,
that
(
whilst
they
contend
to
make
these
things
Lay
fees
)
they
themselves
are
like
to
suffer
for
it
,
both
in
the
want
of
a
zealous
and
learned
Ministery
,
as
also
for
devouring
of
holy
things
.
I
will
a
little
touch
upon
both
these
.
Want
of
meanes
is
(
first
of
all
)
a
means
to
hinder
free
speaking
.
To
live
upon
courtesie
,
is
to
be
kept
in
awe
;
the
Prophets
shall
bee
no
better
than
shadowes
;
such
as
may
not
teach
but
as
their
hearers
fancy
:
for
they
shall
bee
even
forced
,
[
](A13216-e29960-b)*
*
Burg.
of
personall
tithes
.
Hos
9.8
.
Ezek.
13.10
,
19.
Fidler
like
,
to
play
nothing
but
what
their
good
masters
please
to
call
for
.
And
,
for
an
handfull
of
Barley
,
or
a
peece
of
Bread
,
they
must
not
refuse
to
ensnare
the
people
;
to
sow
cushions
under
their
elbowes
;
or
to
bedaube
over
such
sinnes
as
they
should
reprove
.
Secondly
,
this
wee
also
know
,
that
Honos
alitartes
.
Wherefore
if
the
divell
shall
by
any
cunning
be
able
to
weaken
the
props
,
or
pull
away
the
rewards
of
learning
,
he
doubteth
not
but
that
in
short
time
he
shal
worry
the
face
of
true
Religion
,
and
make
a
faire
way
to
the
devouring
of
Christs
flock
.
If
the
state
of
the
clergy
(
saith
one
)
shall
be
made
contemptible
,
Admonit
to
the
Church
and
people
of
England
,
pag
29.
and
the
best
reward
of
Learning
a
meane
pension
:
he
[
viz.
the
divell
]
foreseeth
that
neither
young
flourishing
wits
will
easily
incline
themselves
to
godly
learning
,
neither
will
their
parents
suffer
them
to
make
that
the
end
of
their
travell
.
Wee
may
flatter
our selves
(
saith
another
)
and
say
,
Tho.
Ryves
Dr
of
the
Civill
Law
,
in
his
poore
Vicars
plea
,
pag
146.
That
men
ought
to
take
this
calling
upon
them
,
not
for
any
worldly
respect
,
but
only
for
devotion
unto
God
:
But
experience
hath
ever
proved
,
that
if
there
be
no
maintenance
,
there
will
be
no
Ministery
.
The
saying
of
Demosthenes
to
the
Athenians
,
is
sure
and
true
:
Never
looke
for
a
man
(
saith
he
)
who
to
doe
you
service
will
undoe
himselfe
;
for
you
shall
never
finde
any
such
.
And
therefore
(
as
it
followeth
in
the
said
author
)
wee
may
not
hope
that
any
man
will
set
his
sonne
to
Schoole
,
and
traine
him
up
in
the
study
of
Divinity
,
unlesse
there
be
an
hope
of
maintenance
for
him
.
To
which
agreeth
that
of
Panormitan
;
Ad
tenuitatem
Benificiorum
necessario
sequitur
ignorantia
Sacerdotium
:
Small
Livings
make
wooden
Priests
:
and
for
want
of
learning
in
the
Minister
,
proceedeth
a
generall
decay
of
Religion
.
For
where
no
Prophet
,
there
no
vision
;
and
where
no
vision
is
,
there
the
people
decay
,
Prov.
29.18
.
Yea
,
Neh.
13.10
.
faith
another
Scripture
,
when
the
portion
of
the
Levites
was
not
given
them
,
they
left
the
Lord's
house
,
and
fled
into
the
field
.
Which
therfore
caused
Nehemiah
to
bring
things
into
a
better
order
,
and
to
helpe
this
defect
by
restoring
to
the
Priests
their
former
maintenance
;
as
in
the
place
quoted
in
the
margine
may
be
seene
.
Before
whom
Hezekiah
did
the
like
;
He
commanded
the
people
that
dwelt
at
Ierusalem
,
to
give
to
the
Priests
and
Levites
their
portion
,
2
Chron.
31.4
.
that
they
might
be
encouraged
in
the
Law
of
the
Lord
.
For
as
St
Pauls
words
insinuate
,
If
God
take
care
for
oxen
,
much
more
for
Ministers
.
And
therefore
saith
he
,
For
oursakes
no
doubt
is
this
written
,
that
he
who
ploweth
should
plow
in
hope
;
and
that
he
who
thresheth
in
hope
should
be
partaker
of
his
hopee
:
1
Cor.
9.10
.
The
words
therefore
of
that
[
](A13216-e30160-b)*
*
Winchest.
Posthum
.
pag.
19.
thrice
famous
man
cannot
but
be
true
;
Nemo
vos
seducat
verbis
falacibus
:
Vt
salus
non
sine
verbo
,
nec
sine
Propheta
verbum
;
sic
sine
author
amento
suo
,
neque
Prophetas
neque
Prophetarum
Scholas
,
diu
fore
certum
est
.
To
which
is
consonant
that
obervation
of
a
great
Lawyer
(
I
meane*
Judge
Cook
)
who
wel
observed
,
[
](A13216-e30200-b)†
†
in
the
Bishop
of
Winchest.
case
.
that
Iulian
the
Apostata
having
a
purpose
wholly
to
ruine
the
profession
of
Christianity
,
Ruffin
.
l.
1.
c.
32.
Socrat.
lib.
3.
c.
10.
Theod.
lib.
3.
c.
6.
Dr.
Ryves
obr
out
of
Plowd
.
used
not
the
sword
(
as
Dioclesian
and
others
did
)
but
tooke
away
the
meanes
of
the
Clergy
;
knowingfull
well
,
that
if
those
once
faild
,
the
number
of
the
Preachers
would
not
long
continue
.
The
reverend
Iudges
of
England
(
saith
Plowden
in
his
Commentaries
)
long
since
observed
,
that
by
the
abuse
of
the
Monkes
,
in
applying
all
to
their
own
bellies
,
and
leaving
little
or
nothing
to
the
Vicars
,
many
abuses
came
creeping
in
.
Adding
moreover
,
that
as
the
revenew
of
Parish
Churches
decayed
,
so
likewise
did
Preaching
.
[
](A13216-e30340-b)*
*
Winchest.
Posth
.
Conc.
ad
Cler.
pro
grad.
Doct.
pag.
19.
Non
ergo
vectigalium
medò
,
sed
&
Prophetarum
,
&
Concionum
,
&
Animarum
—
gurgites
sunt
,
qui
sacra
deglutiunt
.
which
is
as
if
it
should
be
said
,
They
doe
not
only
devoure
the
meanes
of
the
Priests
,
but
even
the
Priests
also
,
Sermons
,
and
Soules
,
who
rob
the
Church
.
Next
,
for
a
destruction
to
themselves
in
more
particular
,
see
this
Text
of
Scripture
,
Prov.
20.25
.
By
reason
of
which
testimony
I
remember
these
words
:
Let
it
be
proved
(
saith
one
)
that
God
hath
assigned
tythes
to
Gentlemen
,
and
I
will
cleare
them
from
that
menace
of
Solomon
[
in
the
foresaid
Text
]
namely
,
that
It
is
a
destruction
to
devoure
that
which
is
holy
.
Which
is
as
if
it
should
be
said
,
They
that
are
guilty
of
this
sinne
,
doe
but
sucke
in
a
bitter
sweet
,
a
faire-seeming
purchase
,
but
a
destroying
possession
;
a
desired
bait
with
a
wounding
hooke
;
a
sacrificed
morsell
with
a
burning
coale
,
apt
and
fit
to
kindle
a
judgment
both
against
them
and
theirs
,
who
desire
(
as
the
Psalmist
speaketh
)
to
take
unto
themselves
the
houses
of
God
in
possession
.
Psal.
83.
It
is
therefore
generally
observed
among
all
nations
,
that
there
was
ever
a
maine
difference
set
betwixt
that
which
was
dedicated
to
divine
worship
,
and
that
which
was
for
common
or
vulgar
use
.
Which
difference
not
observed
,
was
judged
even
by
the
Heathens
themselves
,
to
be
an
incurable
crime
;
and
the
actour
thereof
,
not
to
be
ordinarily
evill
,
but
a
creature
composed
of
inexpiable
villanies
,
as
Saravia
observeth
out
of
Plato
de
Legibus
,
Dial.
9.
And
verily
we
finde
it
to
be
one
of
the
most
capitall
offences
tha
is
pursued
with
Divine
revenge
,
as
both
the
holy
Scriptures
,
and
stories
Ecclesiasticall
have
recorded
.
As
for
example
;
When
Achan
had
stollen
from
the
consecrated
stuffe
of
Iericho
two
hundred
shekells
of
silver
,
with
a
wedge
of
gold
,
and
added
it
to
his
owne
goods
;
Iosh
7.25
.
all
Israel
suffered
the
wrath
of
God
,
till
both
he
,
and
his
were
punished
:
Malac.
3.11
.
and
when
Tythes
and
offerings
were
not
duely
pa●d
,
the
whole
Land
of
the
Iewes
was
cursed
.
Balthazar
also
,
even
whil'st
he
was
quaffing
in
the
Vessells
of
the
Temple
(
not
taken
away
by
himselfe
,
but
by
his
Grandfather
)
was
an
eye-witnesse
to
the
inscription
of
his
owne
doome
,
Dan.
5.
written
upon
the
plaistered
wall
of
his
stately
Palace
.
Alchimus
likewise
,
who
sought
to
overthrow
the
Temple
at
Ierusalem
;
was
stricken
with
a
palsey
,
and
died
miserablie
.
1
Mac.
9.55.56
.
Heliodorus
,
and
his
companions
,
who
came
to
take
away
the
holy
treasures
,
both
saw
,
and
felt
the
power
of
God
against
them
.
Antiochus
,
2
Mac.
3.24
.
who
had
spoyled
the
Temple
,
2
Mac.
c.
5.
&c.
9.
&
vowed
to
make
Ierusalem
a
place
of
buriall
;
was
(
in
the
height
of
his
pride
)
pursued
by
divine
punishment
.
Iudas
,
John
12.6
:
Matth.
c.
26.
&c.
27.
who
first
of
alrobbed
Christ
,
and
afterwards
sold
him
to
the
chiefe
Priests
,
became
his
owne
accuser
,
judge
,
and
hangman
.
Ananias
,
and
Saphyra
,
Act.
5.3.4
.
for
keeping
backe
part
of
what
they
had
devoted
to
the
Church
,
were
suddenly
destroyed
:
which
fact
of
theirs
(
as
Saravia
hath
well
observed
)
though
it
were
more
excuseable
then
if
they
had
done
so
with
others
monie
,
could
not
avoyd
the
high
hand
of
Heaven
;
and
therefore
remaines
as
the
great
terrour
to
all
Christians
.
Their
death
was
coelitus
immissa
;
and
therefore
God
therein
declared
,
that
even
now
in
the
times
of
the
Gospel
.
he
himselfe
is
a
punisher
of
these
wicked
offences
.
Nay
more
,
in
that
example
may
be
observed
.
First
,
that
God
is
well
pleased
to
see
us
dedicate
our
goods
to
holy
uses
.
Secondly
,
that
things
so
dedicated
,
are
(
after
that
act
)
none
of
ours
;
and
therefore
may
not
be
taken
backe
againe
,
or
detained
from
that
use
for
which
they
were
devoted
;
without
the
danger
of
that
great
impietie
which
calls
for
a
direfull
judgement
to
attend
upon
it
.
Of
which
nature
bee
our
Bishops
lands
,
Gleabe
lands
,
and
such
like
other
portions
given
to
the
Church
by
pious
Princes
,
and
other
zealous
Christians
.
I
doe
not
say
that
Abbie
lands
are
of
the
same
nature
:
For
as
it
is
certaine
that
the
Popes
,
and
Monkes
did
in
many
things
rob
the
Church
of
what
belonged
to
those
who
did
the
services
therein
.
So
they
did
also
in
as
many
things
(
or
more
)
robbe
and
wrong
the
Common-weale
;
which
was
done
,
not
upon
the
calling
,
and
planting
,
but
upon
the
corrupting
of
Churches
;
whereas
the
lands
of
Bishopricks
were
given
presently
upon
the
planting
of
Churches
,
before
they
were
corrupted
with
prevailing
Heresies
,
or
Superstion
;
Dr.
Carlton
.
of
tythes
.
c.
5.
no
storie
being
able
to
shew
,
that
ever
there
was
a
Church
planted
in
the
best
times
;
but
either
lands
were
committed
to
the
government
of
the
Bishops
,
for
the
use
of
the
Church
,
and
them
in
their
government
,
or
else
the
price
was
brought
to
them
who
had
the
government
,
as
in
this
of
Ananias
,
and
Saphira
,
is
apparent
.
And
therefore
though
such
Ecclesiasticall
possessions
(
as
they
commonly
called
them
)
which
were
gotten
by
fraud
,
or
force
,
and
usurped
against
all
right
,
or
given
at
first
to
a
meer
esupersticious
use
,
Sarav
.
of
the
honour
and
maintenance
of
the
Clergy
.
c.
7.
are
in
the
power
of
the
chief
Magistrate
to
take
them
away
,
and
employ
them
to
better
uses
:
yet
on
the
contrary
,
what
hath
lawfully
been
given
to
the
Church
,
&
received
,
is
without
doubt
consecrated
to
God
,
nor
may
without
sacriledge
be
otherwise
transferred
.
In
which
regard
the
Impropriations
also
,
though
taken
from
the
Monkes
,
who
tooke
them
from
the
Church
,
cannot
be
of
right
given
to
any
other
use
,
then
to
the
upholding
and
maintaining
of
Gods
worship
,
and
those
who
do
the
services
belonging
to
it
.
Thirdly
,
and
last
of
all
,
from
hence
we
likewise
learne
;
that
they
who
do
either
keep
back
,
or
take
away
any
part
of
that
portion
lawfully
devoted
;
doe
it
because
they
want
the
true
feare
of
God
,
or
(
as
it
is
in
the
words
of
that
Text
)
because
Sathan
hath
filled
their
hearts
.
See
the
whole
passage
in
Acts
5.
And
againe
,
how
many
Stories
relate
the
plagues
which
fell
upon
Iulian
for
his
Apostacie
,
and
Sacriledge
?
who
(
in
derision
of
Christ
and
Christians
)
when
hee
had
stripped
the
Church
and
Bishops
of
all
they
had
;
told
them
that
in
so
doing
,
he
had
an
especiall
care
of
their
soules
health
,
because
the
Gospell
commended
poverty
to
them
.
We
also
know
what
became
of
that
other
Iulian
,
this
mans
uncle
;
viz.
how
his
privie
members
first
,
Sozom.
lib.
5.
c.
7.
and
afterwards
his
other
parts
rotted
and
corrupted
,
for
his
sacriledge
,
scorne
,
and
blasphemie
;
the
rottennesse
whereof
turned
so
fast
into
filthie
vermine
,
that
no
phisicke
could
helpe
him
.
Theod.
lib.
3.
c.
12.13
.
Neither
are
we
ignorant
how
miserable
was
the
end
of
that
scoffing
Felix
,
formerly
mentioned
.
Besides
which
,
Malac
3.9
.
even
the
very
negligence
of
paying
Tythes
,
and
Offerings
hath
beene
punished
.
And
although
all
and
every
offender
against
the
Churches
right
,
hath
not
on
the
sudden
met
with
speedie
vengeance
;
yet
let
not
this
embolden
any
:
for
God
punisheth
some
with
sudden
and
remarkeable
judgements
,
that
others
may
take
warning
.
But
if
after
all
they
will
not
be
warned
,
he
is
as
just
to
them
(
in
what
way
best
pleaseth
him
)
as
to
others
guilty
of
the
like
wickednesse
:
They
fare
no
better
then
their
Predecessours
;
their
judgement
sleepeth
not
.
It
is
a
favour
(
if
men
could
see
it
)
that
hee
proceeds
many
times
but
slowly
to
revenge
:
But
his
patience
being
abused
,
he
turnes
his
favour
into
the
more
bitter
frownes
:
and
so
,
though
it
be
Lento
saepe
interitu
;
yet
it
is
certo
tamen
to
every
one
not
freeing
themselves
out
of
that
snare
wherewith
they
are
taken
.
Remember
therefore
,
that
Optimum
est
aliena
frui
insania
;
or
to
be
warned
by
another
mans
harmes
,
is
a
great
happinesse
.
Or
otherwise
thus
.
The
wrath
of
God
(
sayth
one
)
is
either
a
ruine
suddainly
throwing
downe
,
or
a
net
catching
;
and
after
a
certaine
time
destroying
:
Yea
,
the
Lord
threatneth
,
that
sometimes
Ephraim
should
finde
him
as
a
moth
,
Hos.
5.12.14
sometime
as
a
Lyon
:
As
a
Lyon
hee
devoureth
speedily
;
and
as
a
moth
,
hee
consumeth
by
degrees
.
Which
is
fitly
applied
to
the
Robbers
of
the
Church
;
for
whil'st
they
are
bent
wholy
upon
the
prey
,
they
forget
the
snare
;
and
on
the
sudden
are
not
able
to
feele
it
.
Yea
,
though
for
the
present
they
bee
frolicke
,
fresh
,
and
flourishing
;
yet
their
foundation
●ayleth
,
as
being
built
upon
the
devouring
quick
sands
of
covered
quagmires
.
And
therefore
a
man
cannot
be
better
secured
from
this
sometimes
slow
comming
evill
,
then
by
removing
the
moth
,
which
unremoved
must
needes
consume
him
.
I
say
no
more
,
For
aliter
perit
navis
sentina
neglecta
,
aeliter
obruente
fluctu
,
sed
utroque
perit
:
They
bee
the
words
of
Bishop
Andrewes
,
in
his
learned
Posthumus
.
I
might
now
make
mention
of
the
Heathens
,
but
I
suppose
it
needlesse
;
for
although
they
have
been
punished
by
an
invisiblehand
for
robbing
of
Idol
Temples
,
yet
it
was
by
the
Devill
;
who
being
Gods
Ape
,
strives
to
come
neere
him
in
the
imitation
of
such
things
,
as
shall
best
make
for
his
owne
purpose
:
as
is
seene
in
that
answere
which
he
gave
to
his
Priests
at
Delphos
,
when
Brennus
with
his
Souldiers
came
to
robbe
the
Temple
there
.
Livius
,
lib.
38.
For
when
they
asked
counsell
of
the
Or●cle
what
they
should
doe
,
he
willed
them
to
take
no
care
for
the
matter
,
because
he
would
defend
his
owne
Church
;
as
he
did
,
by
throwing
part
of
an
hill
upon
the
Host
by
a
strange
earth
quake
,
terrifying
the
rest
that
remained
with
tempests
of
haile
,
thunder
,
and
lightnings
;
wherein
Brennus
was
also
so
sorely
wounded
,
that
like
one
impatient
of
his
sufferings
,
hee
slew
himselfe
with
his
owne
hand
.
I
will
not
therefore
stand
to
tell
you
of
Cambises
,
Xerxes
,
or
the
gold
of
Tholouse
:
Nor
will
I
speake
of
Pyrrhus
,
who
(
with
his
whole
Fleet
)
perished
in
the
waters
,
even
whil'st
the
prize
of
his
sacriledge
was
heavie
in
his
ships
.
But
I
will
rather
proceed
to
that
which
I
first
intended
;
namely
,
to
shew
the
divine
right
of
Tythes
,
and
to
declare
that
where
they
are
impropriated
,
there
God
and
his
Church
are
robbed
.
For
can
it
be
thought
that
man
is
wiser
to
order
these
things
,
better
than
God
hath
done
?
Or
is
it
reasonable
that
the
rewards
of
our
labours
should
bee
imbezeled
into
the
hands
of
Lay-possessours
for
doing
nothing
?
What
is
become
of
Conscience
,
or
true
pietie
,
if
in
maintaining
that
they
may
,
men
tremble
not
at
it
?
It
is
not
enough
to
vouch
prescription
for
the
infeofment
of
Lay-patrons
:
for
if
nullum
tempus
occurit
Regi
,
that
is
;
if
no
custome
can
prescribe
against
an
earthly
King
,
much
lesse
against
the
King
of
Heaven
and
earth
.
For
first
,
by
right
originall
Tythes
are
the
Lords
:
And
secondly
,
by
way
of
assignation
they
appertaine
to
the
Church
in
the
officers
thereof
,
and
this
for
the
service
that
they
doe
.
To
put
us
therefore
off
with
stipends
,
courtesie
,
and
benevolence
;
is
to
alter
Gods
order
,
and
to
tye
us
to
such
meane
modicums
,
as
are
commonly
both
scant
,
and
uncertaine
;
which
is
a
thing
miserable
,
and
not
honourable
.
And
yet
sayth
the
Apostle
,
1
Tim.
5.17
.
He
that
ruleth
well
is
not
onely
worthie
of
honour
,
but
of
double
honour
.
Wherefore
let
mee
tell
you
in
a
storie
what
I
have
read
in
print
to
the
same
purpose
.
There
was
once
a
certaine
Seigniour
,
who
came
to
one
of
the
Images
of
our
Ladie
,
and
threw
into
the
bason
an
angel
of
gold
;
at
which
the
Image
made
a
low
&
humble
courtesie
:
Now
his
manstanding
by
,
and
seeing
this
,
did
much
admire
the
matter
;
and
because
hee
also
would
have
a
curtesie
,
hee
purposed
to
throw
in
something
;
whereupon
hee
put
in
sixe
pence
,
and
tooke
out
his
Masters
angell
.
So
also
they
that
robbe
the
Church
,
of
what
was
once
her
ancient
revenews
,
if
they
leave
her
but
any
thing
(
be
the
moitie
never
so
small
)
they
looke
for
curtesie
and
observance
,
and
would
that
the
Clergie
should
thinke
themselves
well
that
they
have
any
thing
left
.
But
be
not
deceived
;
For
as
Malachie
saith
,
Malach.
●
.
Galat.
6.
God
,
in
so
doing
is
robbed
:
So
Paul
affirmeth
,
that
he
is
mocked
.
Shels
will
not
serve
,
where
the
kernell
is
due
;
nor
a
small
something
acquit
you
(
my
Bretheren
)
from
doing
of
wrong
.
For
as
you
are
bound
to
communicate
to
your
teachers
;
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
all
good
things
,
Gala.
6.6
.
And
if
in
all
good
things
,
or
in
every
thing
of
the
best
and
highest
esteeme
,
then
much
more
in
things
of
a
lower
and
meaner
reckoning
:
For
Omne
magis
continetin
se
minus
,
the
lesser
is
comprehended
in
the
greater
.
This
first
.
And
secondly
,
as
there
is
nothing
too
good
to
bee
dedicated
to
God
,
and
his
service
;
so
nothing
so
meane
which
wee
can
possibly
have
,
without
his
blessing
.
All
comes
from
the
bounty
and
goodnesse
of
Almightie
God
:
To
be
thankfull
therefore
for
every
thing
,
is
to
pay
a
tribute
out
of
all
,
as
Iacob
did
,
Gen.
28.
Cunctorum
quae
dederis
mihi
,
Decimas
offer
am
tibi
,
saith
that
blessed
Patriarch
.
Sed
omnia
quae
homo
habet
,
sunt
ei
data
divinitus
:
ergo
de
omnibus
debet
Decimas
dare
,
Aquin.
Sum.
22.
q.
87.
art.
2.
sayth
Aquinas
.
Yea
,
and
sayth
the
Scripture
also
in
another
place
,
Remember
the
Lord
thy
God
,
it
is
he
that
giveth
thee
power
to
get
riches
,
Deut.
8.18
.
And
so
some
(
following
the
true
sence
of
the
place
)
translate
it
;
Communicate
to
thy
teachers
in
all
thy
goods
.
although
it
be
litterally
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
all
good
things
.
Neither
thirdly
,
doth
that
of
our
Saviour
(
formerly
mentioned
)
but
speake
as
much
.
For
it
is
most
certaine
that
he
did
well
approve
of
those
smaller
Tythes
of
Mint
,
Annise
,
and
Rue
;
thereby
[
](A13216-e31420-b)*
*
Mr.
Rob.
Revenue
of
the
Gospell
,
c.
12.
intimating
:
that
whereas
the
Providence
of
God
doth
order
and
bring
forth
,
as
well
the
least
branch
of
little
hearbes
,
as
the
whole
vallyes
of
Corne
,
and
whole
heards
of
Cattell
;
so
it
is
good
reason
that
the
Lord
be
payd
his
Tribute
or
tenth
out
of
those
smaller
and
tender
cropps
,
as
well
as
out
of
those
more
plentifull
encreasings
.
Yea
,
so
exactly
doth
the
Lord
require
his
Tenth
,
as
he
cannot
in
any
case
endure
the
diminishing
thereof
:
Encreased
it
may
be
,
by
the
more
zealous
,
and
thankefull
;
but
not
diminished
.
Whereupon
the
people
of
Israel
were
strictly
charged
,
that
no
man
should
exchange
,
or
make
composition
for
his
Tythes
,
except
he
would
give
for
them
a
sist
part
more
then
the
price
thereof
,
Levit.
27.31
.
The
Apostle
therefore
meaneth
[
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
that
he
who
is
taught
in
the
Word
,
should
make
him
that
taught
him
,
partaker
in
all
his
goods
.
It
is
proved
then
,
that
we
may
claime
a
part
in
all
:
and
if
a
part
in
all
,
why
not
that
part
or
portion
,
which
in
all
ages
hath
beene
paid
,
untill
the
Church
was
robbed
?
For
though
in
those
words
of
the
Apostle
formerly
mentioned
,
there
be
no
expresse
mention
of
a
tenth
part
;
yet
if
Scripture
,
may
be
expounded
by
Scripture
,
wee
shall
find
no
other
part
assigned
than
a
tenth
:
No
not
now
.
For
,
First
were
the
law
of
Tythes
abrogated
,
then
he
would
have
shewed
some
other
way
,
how
the
people
might
make
their
Teachers
to
communicate
in
all
their
goods
;
but
seeing
hee
sheweth
no
other
way
,
it
must
needs
be
as
it
was
before
;
for
no
positive
sanction
can
reverse
Gods
appointment
.
If
he
hath
once
spoken
thus
,
or
thus
it
shal
be
;
shew
me
then
I
pray
you
who
can
alter
it
but
himselfe
:
Si
princeps
causam
inter
partes
audierit
,
et
sententiam
dixerit
;
lex
est
in
omnibus
similibus
:
which
rule
doth
much
more
hold
,
as
it
is
appliable
to
the
King
of
Heaven
.
And
therefore
what
hath
beene
once
commanded
in
the
Old
Testament
,
doth
remaine
a
Law
for
ever
,
except
(
as
Mr.
Robarts
truly
speaketh
)
it
hath
beene
since
repealed
;
which
is
no
where
to
be
shewed
concerning
tythes
,
either
directly
or
indirectly
.
Never
was
this
right
disclaimed
,
nor
removed
to
a
new
rate
:
And
therefore
,
whereas
the
Lord
having
formerly
both
challenged
and
received
;
under
the
Law
,
and
before
the
Law
,
not
only
a
part
,
but
specially
,
and
by
name
a
tenth
part
,
(
as
I
shall
afterwards
shew
you
;
)
it
is
our
duty
still
to
acknowledge
and
performe
for
Gods
due
,
not
a
part
(
wee
know
not
which
)
but
even
this
knowne
particularly
described
Tenth
.
For
as
in
the
case
of
divorce
,
Christ
sent
the
Scribes
and
Pharisees
,
to
see
how
it
was
,
Ab
initio
;
so
in
this
case
of
maintenance
for
Gods
Ministers
,
Inquire
of
the
old
wayes
,
and
when
you
find
that
in
the
beginning
it
was
not
so
,
as
sacrilegious
persons
now
would
have
it
,
nor
commanded
since
that
it
should
be
so
,
you
may
conclude
without
any
more
adoe
,
that
the
Quota
pars
is
still
a
tenth
.
And
indeed
(
that
wee
may
bring
the
totall
of
this
dispute
home
to
the
Apostles
Text
)
that
very
way
,
of
paying
tithes
,
is
a
reall
communication
of
all
kind
of
goods
;
whereas
in
stipens
,
taxing
of
houses
,
or
rating
of
persons
,
cannot
but
bee
much
errour
:
Pars
celatur
,
pars
subducitur
;
ausim
dicere
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
Omnia
bona
non
communicantur
,
saith
that
famous
[
](A13216-e31570-b)(*)
(*)
Bishop
.
And.
in
his
Posth
.
De
decimis
.
pag.
148
Worthy
of
happy
memory
.
And
againe
,
secondly
,
that
it
ought
stil
to
be
as
in
diebus
illis
,
St.
Paul
(
[
](A13216-e31640-b)†
†
1
Cor.
9.13
,
14.
in
another
place
)
speaks
it
more
plainely
;
expresly
setting
downe
the
practice
of
the
Old
Testament
for
a
President
unto
the
New
.
He
fetcheth
proofes
[
](A13216-e31650-b)(*)
(*)
Deut.
2●
1.
from
Moses
awnot
only
to
confirm
the
equity
of
providing
maintenance
for
Gods
Ministers
;
but
also
to
shew
and
confirme
the
manner
how
,
even
to
the
measure
thereof
.
For
it
must
be
granted
,
Dr.
Carlet
of
tythes
.
c.
4.
that
the
Apostles
words
concluding
sometime
certainly
,
doe
rather
conclude
that
which
was
the
ordinary
maintenance
commonly
received
in
the
Church
,
than
that
which
was
never
in
use
,
insomuch
,
that
as
the
Levites
lived
by
tthes
,
and
offerings
,
so
should
we
:
For
it
is
in
the
Text
,
plainely
,
and
directly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Even
so
:
Even
so
hath
the
Lord
ordained
,
that
they
who
preach
the
Gospel
,
should
live
of
the
Gospel
.
And
if
even
so
,
then
by
tithes
and
offerings
:
for
so
was
the
Ministery
of
Law
maintained
.
Nay
,
marke
it
yet
a
little
better
,
and
it
cannot
but
be
yeelded
,
that
whereas
the
Apostle
saith
,
The
Lord
hath
ordained
,
that
they
who
preach
the
Gospel
,
should
liue
of
the
Gospel
,
there
must
be
some
ordinance
of
the
Lord
shewed
concerning
this
of
which
hee
speaketh
:
but
none
can
be
shewed
,
excepting
that
of
old
.
The
Apostles
times
were
extraordinary
,
and
such
as
they
could
be
,
where
Persecution
put
all
things
out
of
square
;
yea
,
such
as
they
could
be
in
the
first
founding
of
a
Church
,
the
Planters
and
Waterers
being
sent
from
place
to
place
,
and
things
not
setled
till
a
long
while
after
,
as
anon
shall
bee
further
shewed
.
Here
therefore
was
no
ordinance
for
a
continued
maintenance
:
Their
taking
of
benevolence
proves
no
such
thing
,
no
more
than
their
going
from
place
to
place
,
proveth
that
a
Church
should
be
always
unsetled
.
And
therfore
his
Ordinance
was
of
old
;
&
so
this
[
Even
so
]
can
plead
for
nothing
else
to
bee
ordinarily
received
,
than
tythes
and
offerings
;
for
Even
so
hath
the
Lord
ordained
.
And
why
,
Even
so
,
or
after
the
same
manner
?
but
because
Gods
part
is
certainly
annexed
to
Gods
worship
:
the
rate
or
measure
whereof
(
beside
offerings
)
is
said
to
be
a
tenth
of
all
that
,
wherewith
the
Lord
(
yeare
by
yeare
)
blesseth
his
people
;
this
being
that
maine
and
principall
tithe
,
Deut.
18.1
.
which
(
in
Deuteronomy
)
is
called
the
Tythe
of
Inheritance
,
as
afterwards
more
fully
shall
be
shewed
.
Bullinger
,
in
the
tenth
Sermon
of
his
fift
Decade
,
speakes
not
so
much
of
tithes
,
as
of
stipends
,
to
bee
given
to
the
Ministers
of
the
Gospell
:
yet
when
hee
commeth
to
this
of
Saint
Paul
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Even
so
hath
the
Lord
ordained
,
hee
then
concludeth
thus
.
But
I
judge
(
saith
he
)
this
especially
to
be
observed
,
which
the
Apostle
speaketh
in
plaine
words
,
viz.
That
the
Lord
instituted
his
Ordinance
,
concerning
the
maintenance
of
the
Ministers
,
unto
the
imitati
〈◊〉
of
the
ANCIENT
LAWES
of
of
the
Iewish
people
.
Hereof
wee
gather
,
that
wee
misse
not
much
the
worke
,
if
in
this
,
and
such
like
cases
,
wee
doe
not
utterl
reject
the
ancient
institutions
of
the
Fathers
.
Thus
he
.
Another
,
speaking
of
our
owne
countrey
,
saith
:
Here
onely
was
the
errour
of
that
marke
,
the
King
did
not
restore
the
Tenths
to
the
constant
maintenance
of
the
Ministery
;
which
portion
,
whether
it
now
belong
to
the
Church
,
or
no
,
Iure
divine
,
I
intend
not
to
dispute
pro
or
con
:
But
this
I
dare
say
,
Gods
owne
order
hath
manifested
it
to
be
both
competent
and
convenient
for
that
purpose
beyond
all
old
exceptions
,
or
new
inventions
,
and
so
proves
it
to
agree
with
the
Law
of
Nature
,
if
not
to
flow
immediatel
from
thence
;
deserving
therfore
to
live
after
the
honourable
buriall
of
the
Ceremoniall
Law
,
as
it
breathed
long
before
it
.
Thus
that
other
.
Neither
,
thirdly
is
it
,
but
that
in
the
seventh
Chapter
to
the
Hebrewes
,
Levi
is
said
to
pay
tythes
unto
Christ
,
because
Abraham
,
(
in
whose
loines
Levie
then
was
)
paied
tithes
to
Melchisedech
,
the
type
of
Christ
:
which
,
whether
it
bee
pertinent
to
our
right
and
claime
,
who
are
the
Ministers
of
Christ
,
I
shall
need
to
say
little
.
Only
this
I
would
should
be
well
observed
,
that
as
under
the
Law
it
was
not
so
much
the
Levites
,
as
God
by
them
who
received
this
sacred
tribute
;
So
before
the
Law
,
not
so
much
Melchisedech
,
as
the
Lord
in
Melchisedech
:
yea
,
and
now
also
under
the
Gospel
,
not
so
much
the
Ministers
,
as
Christ
receiveth
Tythes
.
For
hee
(
saith
the
Apostle
)
Of
whom
these
things
are
spoken
,
is
Christ
our
Lord
,
who
sprang
out
of
another
Tribe
,
then
that
of
Levi
,
even
out
of
Iudah
,
Heb.
7.13
,
14.
Quod
debehat
Ahraham
Deo
,
solvit
in
manum
Melchisedeck
,
saith
Calmin
;
Calvin
.
in
Heb.
7.
That
which
Abraham
owed
unto
God
,
hee
paied
into
the
hands
of
Melchisedeck
.
Or
,
as
Saint
Chrysostome
speaketh
:
Abraham
,
the
Father
of
the
faithfull
,
Chrysost.
hous
.
5.
adversus
Iudaeo
;
paying
his
Tythes
to
Melchisedeck
,
shadowed
out
all
the
faithfull
,
paying
Tythes
unto
Christ
.
Againe
,
Tythes
payed
to
Melchisedeek
,
are
here
brought
by
the
Apostle
to
prove
(
not
onely
the
greatnesse
,
but
)
the
perpetuity
of
Christ's
Priesthood
:
and
therefore
Tythes
ought
to
bee
payed
as
long
as
Christ's
Priesthood
standeth
.
And
,
as
I
said
before
,
although
the
Priests
have
alwayes
received
them
yet
(
the
originall
right
is
none
of
theirs
.
They
have
them
but
by
way
of
Deputation
,
or
Assignment
:
and
this
but
once
made
manifest
by
any
written
Law
.
Howbeit
,
that
once
was
enough
,
because
the
end
was
ever
the
same
,
namely
,
for
the
service
that
they
do
.
This
very
end
made
it
be
practised
in
Nature
,
towards
them
that
then
were
the
Lords
Priests
:
though
[
](A13216-e32080-b)(†)
(†)
Bishop
Mount
.
against
Mr.
Seld.
●
.
1.
pag.
210.
no
doubt
the
Patriarkes
had
for
this
(
as
for
all
other
points
of
Divine
service
)
speciall
instruction
and
direction
,
by
Illumination
,
Angelicall
information
or
divine
Revelation
,
which
was
the
Pedagogy
God
trained
them
up
in
,
untill
that
Scripture
came
in
place
wherein
the
Assignation
,
and
reason
of
it
,
was
recorded
.
And
from
thence
also
it
was
,
that
before
the
Law
they
were
taught
(
not
the
duty
;
for
Nature
it selfe
could
teach
them
that
,
but
)
the
proportion
of
Gods
due
:
this
being
(
as
I
said
before
,
concerning
the
particularity
of
a
seventh
day
for
Gods
publike
worship
)
a
thing
morall
,
not
in
respect
of
nature
dictating
,
but
in
regard
of
Nature
informed
by
the
divine
instruction
,
or
angelicall
Illumination
of
God
Almighty
:
and
so
the
very
particular
part
is
Morall
;
although
not
Ratione
naturae
,
yet
Ratione
Disciplinae
.
Thus
then
you
see
,
that
Ratione
originis
,
or
by
right
Originall
,
Tythes
are
the
Lords
.
For
all
the
Tythe
of
the
Land
is
the
Lords
,
Levit.
27.30
.
And
therefore
,
in
Malachie
,
thus
wee
reade
:
Malac.
3.8
.
Will
a
man
rob
God
?
yet
yee
have
robbed
me
,
(
saith
the
Lord
)
in
Tythes
and
offerings
.
Now
this
was
knowne
before
,
but
not
recorded
;
and
how
knowne
,
I
have
already
shewed
.
For
better
proofe
whereof
,
marke
well
the
manner
of
the
words
.
It
is
not
said
,
Thou
shalt
pay
all
Tythes
to
the
Lord
;
for
such
a
Precept
might
argue
an
Institution
of
Tythes
,
as
Dr.
Carleton
wel
observeth
.
Dr.
Carlt.
of
tythes
,
c.
3.
But
it
is
said
,
All
Tythes
are
the
Lords
which
words
doe
not
expresse
any
new
Institution
,
but
declare
that
ancient
Right
which
God
had
alwayes
in
them
,
long
before
the
Law
.
But
how
are
they
his
?
not
as
all
things
else
are
his
:
but
by
a
speciall
propriety
.
Otherwise
when
hee
gave
them
to
the
Levites
(
because
he
chose
them
into
the
priesthood
)
he
had
given
them
althe
Cattell
upon
a
thousand
hils
,
Psal.
50.10
.
as
well
as
the
tenth
.
And
indeed
,
so
ought
men
to
thinke
of
whatsoever
it
is
that
here
they
enjoy
.
They
hold
what
they
have
from
the
Lord
;
and
in
token
of
subjection
,
thankefulnesse
,
and
obedience
,
hee
expecteth
back
againe
one
part
of
ten
,
as
a
sacred
tribute
to
himselfe
.
And
therefore
,
saith
Solomon
,
Honour
the
Lord
with
thy
substance
:
Prov.
3.9
.
Nam
qui
nobis
totum
dedit
,
a
nobis
decimum
dignatus
est
recipere
;
For
hee
who
hath
given
us
the
whole
,
vouchsafeth
to
receive
backe
againe
a
Tenth
;
as
in
the
doctrine
of
the
Canonists
is
fitly
affirmed
.
And
so
Saint
Austine
also
makes
his
descant
;
Vide
Winchest.
in
Posthum
.
de
Decimis
,
pag.
156
&
Aug
de
temp.
Serm.
219.
Quid
enim
si
diceret
Deus
,
Meuses
,
ô
homo
;
mea
est
terra
quam
colis
;
measunt
Semina
quae
spargis
;
mea
animalia
quaefatigas
:
Meaesunt
pluviae
;
mens
solis
hic
ardor
.
Haec
cum
omnia
mea
sint
,
tu
(
qui
manum
tantum
accommodas
)
solam
decimam
merebaeris
:
sed
servo
tibi
novem
;
da
mihi
decimam
.
Si
non
dederis
decimam
,
auferam
novem.
Si
dederis
decimam
,
multiplicabo
novem.
That
is
,
what
if
the
Lord
should
say
,
Thou
art
mine
O
man
,
mine
is
the
earth
which
thou
plowest
,
mine
are
the
seeds
which
thou
sowest
,
mine
are
the
beasts
which
thou
toylest
:
Mine
are
the
drops
of
raine
,
mine
is
this
heate
of
the
Sunne
.
Seeing
all
these
things
are
mine
,
thou
(
which
dost
only
lend
thy
hand
)
deservest
onely
a
Tenth
:
But
I
keepe
for
thee
nine
parts
,
give
mee
a
Tenth
.
If
thou
wilt
not
give
a
Tenth
,
I
will
take
away
the
Nine
:
But
if
thou
wilt
give
a
Tenth
,
I
will
then
increase
thy
Nine
.
And
again
,
Nolite
de
cuncta
substantia
vestra
fraudare
Decimam
,
ne
vobis
novem
partes
aufer
antur
,
et
sola
decima
remaneat
.
And
again
,
Idem
.
Serm.
219.
de
teusp
.
Quod
si
decimas
non
habes
fructunm
terrenorum
,
quod
habet
Agricola
;
quod
cunque
te
pascit
ingenium
,
Dei
est
:
et
inde
Decimas
expetit
unde
vivis
.
Besides
which
,
the
Lord
is
also
well
pleased
with
the
Free-wil-offrings
and
oblations
of
holy
men
;
and
although
hee
require
both
,
Exod.
25.2
.
&
chap.
35.5
&
1
Chron.
29
9.
yet
not
both
alike
:
He
left
the
one
free
,
to
the
pious
considerations
of
the
godly
,
but
not
the
other
.
For
offerings
[
](A13216-e32440-b)(*)
(*)
Psal.
36.8
are
but
as
his
Presents
;
but
tythes
[
](A13216-e32450-b)†
†
Levit.
27.30.32
.
are
his
Rents
,
or
speciall
portion
reserved
to
himselfe
.
And
verely
,
it
is
even
a
shame
to
Christians
,
if
wee
consider
how
forward
the
Heathens
were
in
these
duties
:
For
,
as
nature
taught
them
to
acknowledge
a
God
,
or
gods
;
so
it
also
taught
them
to
bee
open
handed
,
and
to
consecrate
unto
them
both
Tythes
and
Offerings
;
insomuch
,
that
they
,
who
denied
the
one
,
were
accounted
as
if
they
denied
the
other
also
:
Namely
,
that
if
they
with-held
to
give
of
their
increase
to
their
gods
,
they
were
called
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Atheists
,
Irreligious
people
;
not
serving
God
;
without
piety
,
and
the
like
:
which
is
enough
to
shew
(
it
cannot
bee
avoided
)
that
generally
they
practised
the
paying
of
tythes
,
as
a
necessary
duty
.
I
shall
nee●
therefore
to
say
little
of
that
which
might
be
alledged
out
of
Herodotus
,
Xenophon
,
Plutarch
,
Macrobius
,
Diodorus
Siculus
,
Livie
,
Plinie
and
others
;
concerning
either
the
Egyptians
,
Persians
,
Grecians
,
Sabaeans
,
Ethiopians
,
Carthaginians
,
or
Romans
,
with
many
more
besides
,
who
gave
to
their
gods
,
both
tythes
and
offerings
:
For
beside
their
ordinary
payments
,
they
offered
likewise
(
in
token
of
thankefulnesse
)
gifts
and
sacrifices
.
Vpon
recovery
of
health
they
remembred
to
gratifie
Esculapius
:
If
they
had
successe
at
sea
,
they
sacrificed
to
Neptune
:
If
their
Vintage
was
good
,
they
made
their
offerings
to
Bacchus
:
If
their
flocks
thrived
,
they
payed
their
vowes
to
Pan
and
Faunus
:
or
if
their
harvest
was
plentifull
,
they
were
thankefull
to
Ceres
:
And
al
this
,
because
Nature
taught
them
,
that
upon
the
receit
of
every
benefit
,
there
is
a
tribute
due
to
the
Author
and
Donour
of
it
.
By
this
very
light
,
it
was
that
the
Heathen
Emperour
Alexander
Severus
could
say
,
Emperator
respondit
quoquo
modo
esse
satius
in
illo
loco
Deum
colero
,
quam
cauponariam
ibiexercert
.
Diez
.
Sumne
.
Tom
1.
ex
Baptisla
Fulgosie
.
in
a
case
of
contestation
between
the
pagans
&
the
Christians
,
concerning
a
piece
of
ground
employed
to
a
religious
use
,
that
it
was
honest
and
fit
to
have
God
served
before
Ale-houses
.
And
the
Athenians
likewise
bad
Phidias
hold
his
peace
,
and
talke
no
more
of
cheanesse
;
for
in
such
things
as
belonged
to
Gods
service
,
they
could
not
endure
to
have
cheapnesse
,
or
saving
of
charges
named
.
Doe
wee
not
also
reade
,
that
the
Heathens
beleeved
Prometheus
to
be
chained
to
Mount
Caucasus
,
and
tormented
by
an
Eagle
,
for
coosening
Iupiter
in
his
sacrifices
?
It
is
no
shame
for
us
to
gather
good
out
of
their
examples
.
It
were
a
shame
rather
that
a
false
God
should
bee
more
honoured
than
the
true
.
Wee
may
avoid
their
superstition
,
but
imitate
their
zeale
:
otherwise
they
walke
better
by
the
dimme
light
of
Nature
,
than
wee
who
have
both
the
light
of
Nature
,
and
of
Scripture
to
direct
us
.
I
doe
not
say
,
or
thinke
,
that
in
the
payment
of
their
tythes
,
Nature
taught
them
the
just
portion
of
a
Tenth
:
For
though
the
substance
of
this
duty
was
Lex
inscita
,
yet
the
other
was
by
way
of
imitation
,
taken
from
the
example
of
the
ancient
Patriarkes
,
to
whom
the
will
of
God
was
better
revealed
then
to
the
Heathens
.
Thus
also
thinketh
that
learned
Brentius
,
in
his
Comment
upon
Leviticus
,
Chap.
27.
Verse
the
30
th
.
How
they
had
it
from
them
,
is
not
much
materiall
.
It
was
,
without
question
,
time
out
of
mind
among
them
,
as
well
as
amongst
Gods
people
:
And
a
man
may
as
wel
declare
,
who
was
the
first
that
taught
,
Deos
esse
colendos
;
as
who
was
the
first
that
delivered
,
the
Tenth
part
[
rather
then
any
other
part
]
to
bee
the
reserved
,
and
speciall
portion
,
appropriated
to
a
Deitie
.
In
briefe
,
all
these
practises
serve
to
shew
,
that
by
the
law
of
Nature
(
as
a
part
of
Gods
service
)
all
people
knew
themselves
bound
to
give
something
to
God
,
of
those
temporall
blessings
,
which
God
giveth
unto
them
.
This
Something
was
no
will
worship
unrequired
,
but
looked
for
and
expected
by
the
Giver
of
all
;
even
from
the
first
times
of
the
worlds
beginning
,
Gen.
4.
It
was
likewise
[
for
the
Quetitie
]
[
](A13216-e32750-b)*
*
Gen.
14.20
.
Heb.
7.4
.
Gen.
28.22
.
Levit.
27.30
.
declared
by
the
practice
of
the
Patriarkes
before
the
Law
,
and
by
the
words
recorded
in
the
Law
,
to
bee
a
Tenth
.
What
was
beside
,
were
those
Free-will
Offerings
and
Oblations
already
mentioned
:
Presents
,
but
not
Rents
;
And
yet
such
as
God
was
,
and
is
,
wel
pleased
to
receive
.
Thus
,
then
you
have
seene
Gods
right
;
namely
,
that
Tythes
are
the
Lords
,
holy
to
the
Lord
:
and
therefore
out
of
the
power
of
man
to
turne
them
into
common
uses
.
Next
,
for
the
Assignation
or
Deputement
of
them
to
the
Priesthood
,
wee
have
againe
to
observe
:
That
as
the
Lord
did
not
begin
to
have
a
right
in
them
,
when
the
Law
was
given
;
so
the
Assignment
was
not
then
,
although
but
then
declared
by
a
written
Law
:
And
therefore
,
as
the
Right
was
perpetuall
;
so
the
Assignment
.
For
when
God
declared
,
why
the
Priests
were
to
receive
them
,
hee
affirmeth
,
That
it
was
for
the
service
which
they
doe
,
Numb
.
18.21
.
&
Deut.
18
5.
And
if
for
the
service
,
then
not
due
to
the
Levites
as
the
sonnes
of
Levi
,
but
as
the
Priests
of
God
:
Or
,
being
due
principally
to
the
Service
,
and
not
to
the
Men
,
but
for
the
sake
of
the
holy
Function
,
&
maintenance
of
them
in
their
places
,
it
must
needs
follow
,
That
where
God
is
served
,
there
tythes
are
due
to
those
(
in
a
secondary
right
)
who
administer
in
the
Priests
office
,
and
doe
the
services
belonging
to
it
.
Yea
,
thus
have
they
alwayes
followed
Gods
worship
;
as
well
before
the
Law
,
as
under
it
:
and
why
not
now
also
under
the
Gospel
cannot
bee
shewed
:
For
the
end
of
their
deputation
ceaseth
not
,
no
more
now
then
it
did
before
.
Are
not
therefore
Priesthood
and
Tythes
fitly
called
Twins
?
or
(
as
Logicians
speake
)
are
they
not
Relatives
;
have
ever
gone
together
:
and
(
of
Right
)
ought
so
to
doe
so
long
as
God
hath
a
Church
,
and
Officers
belonging
to
it
?
For
in
Gods
Church
the
worke
,
for
which
Tythes
were
given
,
can
never
end
:
and
therefore
the
wages
cannot
(
without
wrong
)
bee
detained
from
those
,
who
doe
the
Services
.
Neither
can
it
bee
denied
,
but
that
the
substance
,
even
of
the
legall
Services
(
as
reading
the
Law
,
expounding
the
Law
,
performing
of
publike
prayers
,
blessing
the
people
,
and
such
like
)
is
still
of
force
.
For
there
is
nothing
ceased
but
what
was
typicall
:
all
else
abideth
,
with
what
hath
ever
belonged
to
it
.
So
that
although
it
bee
granted
,
that
[
](A13216-e32830-b)*
*
Viz.
parts
of
sacrifices
,
and
such
like
.
some
portions
belonging
to
the
Levites
are
now
ceased
,
because
the
parts
of
those
Services
,
for
which
they
were
due
,
are
abolished
and
gone
;
yet
that
which
was
payed
for
the
maine
duties
,
and
principall
services
belonging
to
the
substance
of
Religion
,
before
any
such
Ceremonies
were
commanded
,
is
still
of
force
;
and
of
right
our
lawfull
hire
:
this
being
the
full
Tenth
of
all
that
increase
,
wherewith
the
Lord
Almighty
blesseth
his
people
.
And
although
Cajetan
by
the
name
of
Tenth
,
doth
not
understand
the
tenth
part
,
but
a
certaine
portion
,
which
in
Moses
his
time
was
called
a
Tenth
.
Lippom.
in
Gen
14.
Yet
Lippoman
,
seeking
no
such
evasion
,
overthrowes
his
supposition
,
with
a
more
downe-right
dealing
.
For
,
in
that
storie
of
Abraham
,
paying
tythes
Melchisedech
,
hee
renders
it
from
the
Hebrew
,
and
saith
't
is
thus
:
Dedit
ei
decimam
ex
omnibus
;
Hee
gave
him
a
Tenth
out
of
all
:
which
(
as
the
Chaldee
interpreteth
)
Is
one
out
of
ten
.
And
therefore
,
Iuxta
legem
naturae
&
Dei
,
solvuntur
Sacerdoti
;
saith
the
same
Authour
.
So
also
in
that
vow
of
Iacob
[
Genesis
28.
Idem
in
Gen.
28.22
.
]
Et
ne
forte
alicui
dubitare
contigeret
de
portione
quam
pro
Decima
se
soluturum
Patriarcha
promittit
,
occurrit
Chaldaica
(
inquiens
)
Et
omnium
quae
dederis
mihi
,
unum
ex
decem
seperabo
coram
te
.
Meaning
(
as
before
)
That
this
Patriarke
would
separate
,
one
part
of
tenne
.
And
againe
,
to
shew
how
the
old
Patriarkes
came
to
the
knowledge
of
this
part
,
rather
then
of
any
other
,
the
said
Authour
recordeth
out
of
Hugo
de
Sancto
Victore
,
Deum
docu
sse
Adam
divinum
cultum
,
quo
ejus
benevolentiam
recuperaret
,
quam
per
peccatum
transgres
sionis
amiserat
,
ipsumquè
docuisse
filios
sues
dare
deo
Decimas
&
Primitias
.
Meaning
,
that
Gods
Divine
Worship
was
immediately
taught
unto
Adam
by
God
himselfe
,
&c.
And
that
Adam
taught
his
sonnes
to
give
Tythes
and
First
fruits
to
the
Lord
.
Certaine
it
is
,
that
they
brought
their
Offerings
at
a
set
time
,
and
to
a
chosen
place
[
Gods
House
]
called
by
reason
of
the
Lords
more
speciall
presence
there
,
See
Gen.
4.
Gods
Face
;
that
then
and
there
they
might
offer
unto
the
Lord
,
not
immediately
,
but
rather
mediately
by
Adam
,
the
Priest
of
God
:
for
so
the
Lord
expounds
our
offering
to
him
,
Numbers
5.8
.
To
the
Lord
,
even
to
the
Priest
.
Or
,
as
it
is
in
the
2
Chron.
15.11
.
The
people
are
said
to
offer
,
when
as
they
onely
brought
their
Sacrifices
,
and
the
Priest
offered
for
them
.
Neither
may
this
seeme
strange
:
For
among
Gods
people
,
from
Adam
to
Moses
,
he
that
was
the
eldest
of
every
family
,
was
both
the
King
,
and
the
Priest
over
his
owne
family
.
Thus
do
the
Hebrewes
tell
us
,
that
the
Priesthood
was
a
perpetuall
annexum
to
the
Birth-right
.
Yea
,
thus
doth
Saint
Hierome
witnesse
in
more
places
of
his
writings
,
Hier.
quaest.
hebraic
.
et
in
Epist.
126.
ad
Evagr.
then
one
.
And
wee
also
find
it
in
those
many
priestly
practises
of
the
blessed
Patriarkes
.
Saint
Chrysostome
likewise
saith
,
that
the
Prerogative
of
Birth-right
was
great
,
whether
it
were
by
nature
,
or
of
grace
.
When
Iacob
and
Esau
therefore
strove
about
their
Birth-right
,
they
contended
not
about
a
trifle
,
but
about
a
matter
of
great
weight
and
moment
.
And
howsoever
it
was
that
in
sundry
families
,
there
were
sundry
Priests
;
yet
the
eldest
Patriarke
then
living
,
was
as
it
were
high
Priest
among
them
all
:
Bp.
Mount
.
against
Mr.
Seld.
c.
1.
pag.
207
,
208.
Gen.
14.18
.
their
office
ceasing
,
or
being
suspended
for
a
time
,
when
a
greater
high
Priest
was
present
then
themselves
;
witnesse
that
passage
,
which
was
betweene
Abraham
and
Melchisedech
.
For
though
when
Melchisedech
was
King
and
Priest
of
Salem
,
Abraham
also
was
King
and
Priest
over
his
owne
family
;
yet
Abrahams
office
,
yeelded
,
and
gave
place
to
Melchisedech
,
because
hee
was
of
an
elder
house
,
and
so
greater
then
Abraham
.
For
this
Melchisedech
was
Sem
,
Hier.
tradit
.
in
Genes.
as
the
Hebrew
Doctors
also
witnesse
;
and
made
the
First-borne
,
not
by
birth
,
but
by
his
Fathers
[
](A13216-e33350-b)†
†
Gen.
9.26.27
.
blessing
.
And
indeed
,
seeing
that
Iaphets
sons
[
](A13216-e33370-b)(*)
(*)
Act.
2.5
.
fetch
their
religion
from
Salem
;
(
whom
God
would
perswade
to
[
](A13216-e33390-b)(†)
(†)
Gen
9.27
.
fetch
it
from
Sems
tents
)
who
should
rule
[
](A13216-e33410-b)†
†
Or
Ierusalem
,
as
in
Psal.
76.2
.
Salem
,
where
God
his
Tabernacle
should
bee
,
rather
then
Sem
?
Wherein
wee
may
also
note
,
that
although
there
were
Priests
,
and
offerings
before
,
yet
is
Melchisedech
the
first
,
who
is
directly
said
to
be
a
Priest
:
and
the
first
also
that
in
direct
termes
is
said
to
take
Gods
portion
by
the
name
of
tythes
.
Yea
,
no
sooner
is
hee
said
to
be
a
Priest
of
God
,
but
tythes
are
[
](A13216-e33480-b)*
*
Abraham
gave
him
tythes
of
all
[
Gen.
14.19
20
]
not
by
voluntary
contribution
,
but
by
necessary
injunction
.
witnesse
both
Melchisedechs
superiority
,
as
also
the
meaning
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Heb.
7.6
.
paied
to
him
;
and
those
(
even
as
was
afterwards
mentioned
in
the
written
Law
)
for
the
service
that
hee
did
.
And
what
was
that
speciall
service
?
As
a
[
](A13216-e33520-b)(†)
(†)
For
thut
doe
Iosephus
Rabbt
Solomon
(
among
the
Iewes
)
and
Cajetan
among
the
the
Papists
,
understand
the
place
.
Num.
6.23
.
&
Num.
8.16
.
King
hee
brought
forth
Bread
and
Wine
,
to
comfort
both
Abraham
,
and
his
souldiers
:
but
as
a
Priest
hee
blessed
him
,
namely
,
Abraham
;
and
then
tooke
tythes
,
thesa
cred
due
belonging
to
his
holy
function
.
It
was
no
Ceremoniall
,
but
Substantiall
part
,
of
the
Priests
office
.
It
was
among
the
Levites
afterwards
,
who
were
chosen
in
stead
of
the
First-born
:
Yea
,
and
hath
stil
followed
the
Priesthood
,
from
the
times
of
Christ
,
and
his
Apostles
,
to
our
very
dayes
.
It
was
done
by
Christ
himselfe
,
Marke
10.16
.
Luke
24.50
.
It
was
by
him
commanded
,
and
a
promise
granted
to
second
it
upon
such
,
as
readily
received
them
that
he
sent
,
Luke
10.5
.
It
was
also
practised
by
the
blessed
Apostles
:
and
hath
(
as
I
said
)
still
followed
the
Priesthood
ever
since
,
For
according
to
that
forme
in
the
2.
Cor.
13.14
.
the
Ministers
of
the
Gospel
,
in
all
ages
thereof
,
have
continued
to
blesse
the
people
:
or
,
if
otherwise
,
't
is
according
to
what
is
else
where
taught
them
;
as
in
Phil.
4.7
.
Rom
15.33
.
Shall
then
the
wages
for
this
service
be
abolished
?
it
cannot
,
it
may
not
,
it
must
not
be
.
For
to
whom
the
selfe
same
power
,
and
duty
of
blessing
belongeth
,
as
did
to
Melchisedech
before
the
Law
,
and
to
the
Priests
and
Levites
under
the
Law
,
to
them
from
the
blessed
ought
the
same
dutie
to
be
performed
;
that
is
,
the
tithes
of
all
:
but
the
Ministers
of
the
Gospel
have
(
as
hath
beene
shewed
)
the
same
power
and
right
of
blessing
the
people
;
Therefore
tythes
are
their
due
,
as
well
as
the
due
of
the
Priests
before
them
.
Thus
then
(
as
I
said
before
)
Priest-hood
and
Tythes
are
Relatives
,
Quorum
uno
posito
,
ponitur
et
alterum
;
et
uno
sublato
,
tollitur
et
alterum
.
For
hee
blessed
Abraham
,
and
received
tythes
of
all
;
that
for
Melchisedech
.
Gen.
14
19.20
.
Heb.
7.1.2
.
Deut.
10
,
9.
Numb
.
18.22
.
And
againe
,
to
blesse
in
his
name
:
Wherefore
the
Lord
is
their
Inheritance
,
and
hath
given
them
all
the
Tenth
in
Israel
;
That
for
the
Levites
.
Object
.
Object
.
1
But
it
is
objected
,
that
Abraham
paied
the
tythes
of
his
spoyles
,
and
not
of
his
other
goods
:
and
therefore
was
not
necessarily
bound
to
the
performance
of
this
duty
perpetually
,
at
other
times
,
and
out
of
his
other
substance
.
Answ.
It
is
answered
,
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Answ.
(
in
Heb.
7.4
.
)
translated
,
The
spoyles
of
warre
,
doth
signifie
the
Top
,
the
Chiefe
,
the
Principal
,
or
best
of
anything
;
as
well
,
or
rather
,
then
the
spoyles
of
warre
.
And
therefore
,
as
hee
gave
Tythes
of
all
[
which
is
mentioned
at
the
second
verse
]
so
de
praecipuis
,
of
the
best
of
all
:
〈◊〉
that
learned
Authour
speaketh
)
Hee
give
him
the
best
of
all
for
tythe
.
pag.
〈◊〉
But
say
wee
should
grant
,
that
at
this
time
Abraham
gave
onely
the
tythes
of
the
spoyles
;
yet
is
it
so
farre
from
hindring
the
right
of
tythes
,
that
it
rather
confirmeth
all
more
fully
.
For
if
Abraham
gave
tythes
of
the
spoyles
,
much
more
then
of
his
owne
goods
,
ordinarily
,
and
at
other
times
.
The
vow
of
Iacob
doth
well
confirme
it
:
where
I
am
sure
is
nothing
spoken
concerning
spoyles
.
For
of
all
(
saith
he
)
which
thou
shalt
give
me
,
I
will
give
the
Tenth
unto
thee
,
Gen.
28.22
.
out
of
which
words
it
appeareth
how
generall
this
practise
was
of
paying
tythes
.
It
is
most
manifest
,
that
when
hee
spoke
them
,
Gen.
32.10
.
hee
had
not
wherewithall
to
performe
the
duty
of
such
a
payment
:
howbeit
,
because
hee
knew
the
equity
of
it
,
and
had
ordinarily
seene
the
zealous
performance
of
it
,
hee
voweth
not
to
be
deficient
in
it
,
whensoever
it
should
please
the
Lord
to
enable
him
for
the
performance
of
it
,
as
well
as
others
of
his
kindred
.
Besides
,
if
there
were
no
other
tythes
given
by
Abraham
to
Melchisedech
,
but
of
those
spoyles
onely
,
why
is
this
compared
with
Leviticall
tythes
,
which
were
payed
yeerely
?
It
was
therefore
a
common
practise
,
as
well
then
,
as
under
the
Law
,
to
pay
their
tythes
to
Gods
Priests
:
and
so
,
what
was
done
before
the
Law
in
these
duties
,
can
no
more
cease
now
after
the
Law
,
then
Christ
ceaseth
to
be
a
Priest
for
ever
,
after
the
order
of
Melchisedech
.
Object
.
Object
.
2
And
secondly
,
whereas
some
object
,
that
vowes
are
onely
to
be
made
of
things
indifferent
,
and
not
of
things
necessary
.
Mr.
Perrot
Append.
to
Iacobs
vow
,
pag
5.
It
is
answered
very
fitly
,
that
to
forsake
the
Devill
,
and
all
his
workes
is
a
duty
necessary
;
but
wee
may
not
onely
vow
this
in
Baptisme
,
but
take
the
Sacrament
afterwards
of
the
Lords
Supper
,
to
bind
us
to
the
performance
of
the
same
vow
.
Object
.
Object
.
3
Oh
,
but
say
some
,
Iacob
vowed
tythes
with
condition
;
therefore
they
are
not
such
as
are
contained
in
the
Law
of
Nature
.
Answ.
It
is
answered
,
Answ.
that
albeit
wee
are
bound
without
a
vow
,
to
the
performance
of
Morall
duties
;
See
Doctor
Carlt.
of
tythes
.
6.2
.
pag.
8.
yet
neverthelesse
it
is
nothing
unlawfull
to
vow
them
,
that
thereby
wee
may
be
stirred
up
to
the
performance
of
them
,
with
the
more
exact
care
,
and
fervent
zeale
.
For
beside
that
,
a
vow
serveth
to
shew
a
resolved
,
and
willing
mind
,
it
also
serveth
to
stirre
up
a
diligent
care
.
And
so
,
though
David
was
bound
without
an
oath
,
or
vow
,
to
keepe
the
righteous
judgements
of
the
Lord
,
yet
hee
[
](A13216-e34130-b)(*)
(*)
See
also
concerning
the
vowing
of
morall
duties
,
in
2
Chron.
15.12.13
.
bound
himselfe
by
a
solemne
oath
,
Psalme
119.
Verse
106.
In
like
manner
Iacob
shewes
his
resolved
,
and
willing
mind
,
desiring
to
be
prompted
forward
to
this
duty
by
making
of
a
vow
.
And
whereas
,
it
was
conditionall
;
how
could
it
bee
otherwise
?
for
hee
that
shall
make
a
vow
for
the
payment
of
his
tythes
,
repairing
Gods
House
,
or
giving
almes
to
the
poore
,
whilst
hee
wants
meanes
to
performe
these
duties
cannot
make
his
vow
de
presenti
,
but
de
futuro
;
and
that
but
sub
conditione
neither
:
namely
,
that
when
God
shall
blesse
him
with
goods
,
he
will
then
performe
what
now
hee
voweth
.
And
thus
I
am
sure
it
was
with
Iacob
:
for
when
he
fled
from
his
Fathers
house
,
by
reason
of
his
brothers
hatred
,
what
had
he
more
then
his
staffe
,
that
he
caried
with
him
?
Gen.
32.10
Hitherto
then
it
well
appeareth
,
that
tythes
belong
not
,
either
to
the
Ceremoniail
or
Iudiciall
Laws
,
for
tythes
were
long
before
them
;
and
are
therefore
due
by
the
Morall
Law
,
which
bindeth
all
men
,
&
at
al
times
.
And
though
perhaps
Captivity
,
War
,
or
Persecution
may
sometimes
put
all
things
out
of
square
,
and
cause
them
to
be
(
as
it
were
)
suspended
for
a
while
de
facto
;
yet
the
Ins
,
or
right
remaines
in
it selfe
inalterable
.
Which
ought
therfore
to
teach
,
that
in
setled
times
,
the
fact
be
reduced
again
to
his
true
Sic
,
as
abinitio
.
Obiect
.
Object
.
4
But
't
is
objected
,
that
tythes
were
Ceremonies
before
the
Law
,
as
well
as
sacrifices
.
Answ.
To
which
I
answer
,
Answ.
that
if
tythes
be
compared
with
sacrifices
,
they
cannot
bee
compared
with
any
,
but
with
such
as
were
meerely
;
Eucharisticall
,
nothing
relating
to
Christ
,
as
types
of
his
great
Sacrifice
upon
the
Crosse
.
They
come
neer
indeed
to
that
of
Cain
and
Abel
,
who
payed
to
the
supreme
Lord
of
all
a
part
of
what
he
gave
them
;
as
formerly
hath
bin
shewed
:
But
to
ranke
them
among
the
Figures
,
or
Types
of
Christ
,
is
altogether
beside
the
scope
of
any
thing
intended
in
them
.
For
first
they
are
Gods
;
then
by
him
assigned
:
and
in
that
,
if
wee
marke
their
end
,
there
is
no
cause
to
dream
of
Ceremonie
.
For
(
●s
wee
have
already
heard
)
their
end
of
payment
to
the
Priests
,
was
for
the
maintenance
of
Gods
worship
;
being
due
principally
to
the
Service
,
and
not
to
the
Men
,
but
for
their
Service
sake
.
Insomuch
,
that
so
long
as
God
hath
his
Church
,
and
Officers
belonging
to
it
,
tythes
are
due
to
those
,
who
exercise
therein
the
functions
of
their
office
:
For
why
else
were
they
paid
to
the
Priests
before
the
Law
,
as
well
as
to
the
Priests
under
the
Law
?
at
which
time
in
expresse
words
,
it
was
thus
written
;
I
have
chosen
them
in
the
stead
of
the
first-borne
;
I
have
given
the
tythes
for
the
service
that
they
doe
.
And
albeit
,
some
would
make
ten
to
be
a
number
of
perfection
,
Aquin.
sum
.
2.2
.
q.
87.
art.
1.
resp
.
ad
1.
Argument
.
and
so
a
type
of
Christ
;
yet
why
it
should
be
a
more
perfect
number
then
seven
,
I
cannot
see
.
Aquinas
himselfe
cannot
say
,
that
it
is
any
other
then
Quodam
modo
perfectus
:
and
yet
the
Lambe
,
which
was
indeed
a
type
of
Christ
,
was
to
be
without
any
blemish
.
And
as
for
seven
,
Lib.
1.
Moral
.
c.
11.
as
in
Lip
.
in
Gen.
2
in
ancient
times
it
was
reckoned
to
bee
the
very
summe
of
perfection
.
Certis
simè
scimus
,
(
sayth
Saint
Gegorie
)
quod
Septenarium
numerum
Scriptura
sacra
pro
perfectione
ponere
consvevit
,
&c.
We
know
for
certaine
that
the
holy
Scripture
useth
to
put
the
Seventh
for
a
number
of
perfection
:
For
sixe
daies
were
spent
before
the
workes
of
Creation
were
perfected
,
and
on
the
Seventh
God
rested
.
Hinc
etiam
est
,
quod
septimus
dies
in
requiem
hominibus
,
id
est
,
in
Sabbatho
datus
est
.
Hinc
est
quod
Iubileus
annus
,
in
quo
plena
requies
exprimitur
,
septem
heb
domadibus
consumatur
.
Saint
Austine
likewise
sayth
,
De
septenarij
numeri
perfectione
dici
quidem
plura
possunt
,
&c.
Sed
hoc
satis
sit
admonere
,
De
civit
.
Dei
lib.
11.
c.
31.
quod
totus
impar
primus
numerus
ternarius
est
;
totus
par
quaternarius
:
ex
quibus
duobus
Septenarius
constat
.
Thus
he
:
by
which
it
appeareth
,
that
Seven
(
rather
than
Ten
)
was
held
to
be
the
most
perfect
number
.
Besides
,
all
that
perfectnesse
which
is
sayd
to
be
in
Ten
,
is
not
so
much
as
it
is
a
number
,
but
as
Art
hath
taught
us
how
to
write
our
numbers
,
or
how
to
divide
them
into
Simple
and
Compound
;
which
I
take
to
bee
for
plainnesse
of
teaching
,
and
reckoning
,
rather
than
for
any
thing
else
.
Men
I
confesse
may
straine
their
wits
if
they
please
,
to
bring
a
Quidlibet
ex
quolibet
,
and
yet
may
be
farre
enough
from
the
thing
aymed
at
,
which
in
this
case
is
plaine
enough
:
because
the
end
mentioned
in
Gods
assignation
,
sheweth
why
Tythes
were
paid
,
although
we
invent
no
new
causes
never
read
nor
heard
off
,
till
the
corrupt
times
of
the
Church
.
Oh
but
though
they
were
no
ceremonies
,
Object
.
5
yet
they
might
be
judicialls
:
that
is
,
they
might
be
paid
in
their
proportion
of
a
Tenth
,
by
determination
of
the
judiciall
Law
.
Whereto
I
answere
,
Answ.
that
this
also
must
needs
be
false
,
as
is
apparent
even
in
what
hath
beene
said
to
prove
that
they
are
not
ceremoniall
.
Beside
which
,
this
may
be
added
;
namely
,
that
the
judiciall
Lawes
of
Moses
,
were
onely
concerning
things
common
,
or
outward
actions
;
wherby
the
civill
societie
of
the
Israelites
ought
to
be
governed
.
It
was
a
Law
medling
onely
in
things
appertaining
to
men
,
not
at
all
belonging
to
any
other
than
to
things
of
common
use
.
And
if
so
,
then
Tythes
are
beyond
the
reach
of
such
a
Law
:
for
they
are
seperated
from
common
use
,
Levit.
27.
Numb
18.
they
are
holy
to
the
Lord
;
and
devoted
to
the
Priests
for
the
service
that
they
doe
.
And
againe
,
the
newnesse
of
these
two
last
opinions
overthrow
them
.
For
first
,
that
Tythes
are
ceremonies
,
no
man
ever
thought
,
till
about
an
hundred
yeares
agoe
,
or
little
more
.
Secondly
,
that
they
are
judicialls
,
was
first
broached
by
one
of
our
owne
Countrimen
;
Alexander
de
Hales
,
the
Master
of
Bonaventure
,
and
of
Thomas
Aquinas
.
He
flourished
about
the
yeare
of
our
Lord
[
](A13216-e34780-b)*
*
Or
1230.
as
some
others
reckon
.
1240
,
and
dyed
in
the
tenth
yeare
after
;
to
wit
,
in
the
yeare
1250.
In
which
passage
I
cannot
but
take
up
D.
Carletons
observation
:
Namely
,
that
after
the
Pope
had
through
corruption
made
Tythes
away
from
their
proper
Churches
by
Impropriations
,
then
to
salve
up
this
corruption
,
least
it
might
have
been
thought
open
sacriledge
;
these
devices
were
first
invented
,
being
as
pat
for
the
Popes
purpose
as
could
be
imagined
;
of
which
more
shall
bee
spoken
afterwards
.
Oh
but
some
(
perhaps
)
will
say
,
Object
.
6
that
the
civill
Magistrate
may
deale
in
matters
of
Religion
,
and
may
therefore
set
downe
the
quotitie
,
or
stint
of
the
Priests
maintenance
.
I
answer
here
with
Master
Robarts
,
Answ.
that
the
Magistrate
may
provide
,
that
God
may
receive
what
he
hath
required
,
but
may
not
appoint
him
what
he
shall
require
.
For
when
hee
tooke
the
Levites
to
himselfe
,
and
for
his
service
(
instead
of
the
first-borne
)
no
man
might
be
suffered
to
proportion
the
quota
pars
of
their
allowance
,
Numb
.
18.21
.
what
they
were
to
have
was
by
Gods
appointment
.
For
I
(
sayth
he
)
I
have
given
,
&c.
The
Lawes
therefore
which
have
beene
made
insundry
places
of
the
Christian
world
,
concerning
the
paying
of
Tythes
,
are
not
to
be
reckoned
as
the
fountaines
from
whence
wee
claime
our
right
;
but
rather
to
bee
taken
as
good
and
wholesome
Laws
,
made
in
favour
of
the
Church
,
for
the
maintenance
of
divine
right
,
and
for
restrayning
the
filthie
wickednesse
of
such
devourers
,
as
would
not
have
payd
them
,
had
not
the
feare
of
humane
Lawes
beene
more
powerfull
with
them
,
than
the
Law
of
God
.
Audi
ergo
indevota
mortalitas
!
for
this
is
the
true
and
onely
end
of
such
Christian
Lawes
,
as
will
better
appeare
if
I
mention
some
;
which
I
shall
do
,
and
those
of
no
farre
fetcht
proceedings
neither
:
but
of
the
ancient
Kings
,
Bishops
,
and
Nobles
of
our
owne
Land
.
I.
And
first
in
the
yeare
786
,
with
the
full
consent
of
the
Lords
,
both
spirituall
and
temporall
,
there
was
a
generall
Synod
held
under
Elfwold
King
of
Northumberland
,
and
Offa
King
of
Merceland
;
where
among
other
words
to
the
same
purpose
,
thus
we
reade
:
Therefore
we
adjure
all
men
that
they
studiously
endeavoure
to
pay
the
Tenth
of
all
that
they
have
[
quia
speciale
domini
Dei
est
]
because
the
Tenth
is
God's
speciall
part
.
II.
In
the
yeare
855
,
King
Ethelulph
made
a
Law
concerning
Tythes
:
Totam
terram
suam
ad
opus
Ecclesiarum
decumavit
propter
amorem
Dei
&
redemptionem
sui
:
In
the
conclusion
of
which
grant
,
this
is
added
.
Qui
autem
augere
voluerit
nostram
donationem
,
augeat
,
&c.
That
is
,
But
if
any
will
be
willing
to
augment
this
our
donation
,
the
Lord
Almightie
make
his
dayes
prosperous
:
Si
quis
vero
minuere
vel
matare
praesumpserit
,
&c.
But
if
any
shall
presume
either
to
lessen
or
change
the
same
,
let
him
know
that
he
shall
give
an
account
for
it
:
Ante
Tribunal
Christi
,
nisi
prius
satisfactione
emendaverit
:
that
is
,
Hee
shall
give
an
account
for
it
before
the
Tribunall
of
Christ
,
unlesse
before
that
time
he
make
satisfaction
for
the
same
.
III.
In
the
yeare
930
,
or
thereabouts
,
King
Athelstan
made
a
Law
for
Tythes
,
and
grounded
it
upon
the
example
of
Iacob
,
and
athoritie
of
certaine
Texts
in
the
holy
Scripture
;
whose
words
,
concerning
his
owne
goods
,
to
his
Stewards
and
Overseers
,
be
these
.
Vt
imprimis
de
meo
proprio
reddant
Deo
decimas
.
IV.
About
the
yeare
940
,
in
a
great
Synod
held
under
King
Edmond
,
it
was
strictly
enacted
;
That
all
Christians
should
pay
their
Tythes
,
upon
forfeitur
,
of
their
Christendome
.
V.
Neere
about
the
same
time
were
certaine
Constitutions
made
by
Odo
.
Arch-bishop
of
Canterburie
:
in
the
tenth
Chapter
whereof
we
reade
the
same
adjuration
which
we
read
before
in
the
lawes
of
Elfwold
,
and
Offa.
VI.
And
in
a
Councell
held
under
King
Etheldred
,
about
the
yeare
1010
,
Declmationes
frugum
&
vitulorum
&
agnorum
&c.
Domino
,
per
singulos
annos
,
temporibus
rependantur
congruis
.
VII
.
Also
in
some
of
the
Lawes
of
the
sayd
Etheldred
,
thus
.
Et
nemo
auferat
Deo
,
quod
ad
Deum
pertinet
,
the
words
being
spoken
concerning
Tythes
.
VIII
.
And
in
the
Lawes
of
King
Knout
,
thus
we
reade
:
Reddantur
Deo
debitae
rectitudines
annis
singulis
:
that
is
,
let
God
have
his
dues
yearly
payd
him
.
IX
.
And
againe
,
in
the
Lawes
made
by
King
Edward
the
Confessour
concerning
Tythes
,
this
is
written
:
Decima
garba
Deo
debita
est
,
&
ideo
reddenda
:
that
is
,
The
tenth
sheafe
is
due
to
God
,
&c.
And
againe
,
Decima
pars
ei
reddenda
est
qui
novem
partes
simul
cum
decima
largitur
:
that
is
,
The
tenth
part
ought
to
be
payd
unto
him
,
who
giveth
the
nine
parts
together
with
the
tenth
.
X.
And
in
the
21
yeare
of
King
Henry
the
Second
,
among
other
things
,
this
was
decreed
;
as
in
a
Synod
at
Rosne
,
viz.
Omnes
Decimae
terrae
(
sive
de
frugibus
,
sive
de
fructibus
)
Domini
sunt
,
&
illi
sanctificantur
:
All
the
Tythes
of
the
Land
(
whether
the
increase
of
the
Earth
,
or
of
Trees
)
are
the
Lords
,
and
sanctified
to
him
.
By
all
which
Tenne
testimonies
(
beside
other
which
might
be
gathered
.
)
it
well
appeareth
,
that
these
godly
Kings
grounded
their
Lawes
,
for
the
performance
of
this
dutie
of
paying
Tythes
upon
the
Law
of
God
:
and
did
not
declare
that
by
vertue
of
their
Lawes
they
were
first
of
all
due
;
but
,
that
by
vertue
of
their
Lawes
the
jus
divinum
was
upheld
,
and
the
obedience
thereunto
commanded
.
Wherfore
,
where
such
lawes
are
enacted
,
the
Clergie
may
take
up
that
old
Grace
,
and
say
,
Deo
gratias
,
quod
nos
satias
,
bonis
Rusticorum
,
contra
voluntates
eorum
.
Which
I
English
thus
:
The
Lord
be
thanked
for
this
good
banket
,
Which
comes
from
the
Hinds
,
against
their
minds
And
sure
(
mee
thinks
)
hitherto
the
passages
are
all
cleare
;
and
nothing
to
the
contrary
,
but
that
the
Tenth
is
stil
the
Churches
due
.
Lesse
cannot
,
because
the
Ministery
of
the
Gospel
is
in
it selfe
farre
more
glorious
,
than
the
Ministery
of
the
Law
.
When
we
therefore
speake
unto
Lay-men
concerning
these
things
,
wee
may
fitly
say
unto
them
,
as
Pilates
wife
said
unto
her
husband
.
For
as
shee
said
,
Have
thou
nothing
to
doe
with
that
just
man
;
so
may
wee
say
,
Have
yee
nothing
to
doe
with
these
holy
things
;
They
are
separate
,
and
set
apart
from
common
use
:
which
separation
of
such
a
portion
,
in
case
it
had
beene
made
but
by
men
,
yet
were
it
dangerous
to
alter
it
:
witnesse
that
direfull
judgement
in
the
fatall
storie
of
Ananias
and
Saphira
,
of
which
I
have
spoken
a
little
before
.
Oh
,
but
say
some
,
Object
.
7
the
Clergy
doth
but
betray
their
covetousnesse
,
in
pleading
thus
strongly
for
outward
things
.
And
is
it
so
indeed
?
Answ.
why
then
have
Lay-men
(
the
more
their
honour
)
wrote
in
defence
of
what
wee
claime
?
[
](A13216-e35610-b)*
*
See
his
reports
,
in
Bp.
of
Winch.
case
.
Sir
Edward
Cook
,
Sir
Henry
Spilman
,
Sir
Iames
Sempill
;
those
men
of
note
have
laboured
to
expell
this
sinne
of
Sacriledge
,
have
bent
their
forces
point
blanke
against
it
;
and
shal
Clergy-men
(
whom
it
more
neerely
concernes
to
rebuke
the
world
of
sinne
)
bee
forced
to
hold
their
peace
,
and
stay
their
pens
,
or
else
be
covetous
?
Wee
plead
indeed
,
but
doe
not
strive
immodestly
,
when
wee
demand
by
an
orderly
proceeding
,
that
portion
which
the
word
of
God
assigneth
to
us
.
Nor
secondly
,
is
hee
to
bee
accounted
covetous
,
who
asketh
but
his
own
.
They
are
indeed
covetous
,
and
injurious
too
,
who
detaine
the
good
from
the
owner
thereof
,
who
rob
Aram
Dominicam
to
furnish
Haram
Domesticam
:
Or
,
in
a
word
,
thus
;
some
who
thus
object
are
covetous
:
others
are
prodigall
,
and
some
are
proud
.
The
very
covetous
are
scarce
content
to
allow
themselves
things
necessary
and
convenient
;
and
therefore
no
marvell
to
see
them
grudge
at
their
payments
to
the
Church
,
Poore
,
or
to
their
Ministers
.
The
Prodigall
thinkes
all
too
little
for
himselfe
;
and
therefore
is
loath
to
spare
any
thing
from
the
feeding
of
his
owne
unthrifty
vanities
.
And
last
of
all
,
the
proud
(
like
Corah
and
his
company
)
thinke
Ministers
take
too
much
upon
them
;
They
scorne
,
they
contemne
,
they
despise
to
be
ruled
by
them
:
and
therefore
(
being
without
religion
)
they
judge
it
good
policie
to
curtall
the
Ministers
maintenance
,
that
by
that
meanes
they
may
keepe
him
under
,
and
do
what
they
list
.
Object
.
Oh
,
Object
.
8
but
Christ
and
his
Apostles
tooke
no
tythes
;
they
were
content
with
a
poore
and
meane
estate
:
therefore
the
Ministers
of
the
Gospel
may
not
be
rich
;
they
may
not
claime
the
Tenth
as
their
proper
due
.
Answ.
This
was
(
as
Master
Robarts
well
observeth
)
at
the
first
the
subtilty
of
the
crafty
Friars
to
undermine
the
Incumbents
,
Answ.
and
beneficed
Curates
,
and
is
now
the
practise
of
not
a
few
to
seduce
such
,
as
are
either
envious
,
or
ignorant
.
It
is
indeed
requisite
as
well
for
Ministers
,
as
for
all
other
Christians
,
both
to
bee
,
and
to
seeme
regardlesse
of
worldly
things
:
yet
must
we
not
be
(
as
hee
againe
observeth
)
either
so
superstitious
,
as
to
fling
away
and
abhorre
,
or
so
carelesse
as
to
despise
,
or
specially
so
bad
as
to
betray
that
faire
portion
,
wherewith
God
hath
endowed
our
callings
.
Neither
againe
secondly
,
is
it
a
fit
argument
to
say
,
because
things
were
thus
and
thus
in
the
beginning
of
the
Gospel
,
under
an
heathen
Magistrate
,
and
in
such
times
,
as
persecution
made
havocke
of
the
Church
,
and
put
all
things
out
of
square
,
that
therefore
they
ought
not
to
have
bin
otherwise
.
Things
were
then
so
well
,
as
the
times
and
occasions
would
suffer
;
not
so
well
as
by
degrees
they
came
afterwards
to
be
:
and
yet
(
even
then
)
could
the
Apostle
urge
the
Lords
ordinance
to
be
still
of
force
;
and
that
the
Hearers
ought
to
communicate
to
their
Teachers
in
all
their
goods
.
Which
liberty
(
though
lawfull
)
they
could
not
but
suspend
for
a
time
,
for
feare
of
hindring
a
new
plantation
:
and
so
the
Apostle
speaketh
in
the
first
Epistle
to
the
Corinthians
,
Chap.
9.
Verse
12.
Howbeit
,
the
fact
doth
not
alwayes
prove
the
Right
;
no
not
in
this
very
thing
:
as
it
is
at
the
4.5
,
and
6.
verses
of
the
forenamed
Chapter
;
nor
ever
were
things
setled
,
or
brought
into
their
due
order
on
a
sudden
;
witnesse
both
our
owne
experience
in
what
wee
have
seene
,
as
also
the
experience
which
Paul
himselfe
had
of
the
first
times
:
why
else
did
hee
say
,
That
the
rest
he
would
set
in
order
when
he
came
,
1
Cor.
11.34
?
And
therefore
(
to
speake
in
the
words
of
a
learned
Writer
)
as
Circumcision
was
laide
aside
for
a
time
,
Dr.
Carlt.
of
tythes
,
c.
4.
pag
22.
whilst
Israel
travelled
through
the
wildernesse
:
not
because
the
people
of
right
ought
not
then
also
to
have
used
it
:
but
because
it
was
so
incommodious
for
that
estate
and
time
of
the
Church
,
See
Iosh.
Chap.
5.
that
it
could
not
without
great
trouble
be
practised
:
Even
so
the
use
of
tythes
in
the
time
of
Christ
and
his
Apostles
was
laid
aside
;
not
because
it
ought
not
,
but
because
it
could
not
,
on
the
suddaine
,
without
great
inconvenience
be
admitted
.
And
as
Circumcision
was
resumed
as
soon
as
the
estate
of
the
Church
could
beare
it
:
so
tythes
were
reestablished
,
as
so
one
as
the
condition
of
the
Church
could
suffer
it
.
Besides
;
the
Apostles
,
as
their
callings
to
the
Ministery
were
immediate
;
so
their
gifts
were
extraordinary
:
and
therefore
Saint
Paul
could
preach
without
study
;
and
so
had
much
spare
time
for
other
busines
,
wherein
it
was
convenient
for
the
present
to
get
his
living
,
rather
then
to
require
the
tythes
and
offerings
,
as
was
wont
to
be
done
of
old
,
by
those
who
did
the
service
;
And
why
not
require
them
,
I
have
already
shewed
:
Wereas
wee
,
though
God
hath
given
us
gifts
,
and
these
of
sundry
measures
,
yet
without
study
wee
cannot
doe
so
with
them
,
as
is
fit
wee
should
.
Wee
therefore
study
both
to
increase
them
,
and
also
profitably
to
employ
them
.
And
so
doing
wee
have
more
reason
to
claime
our
just
dues
,
then
they
of
the
first
times
:
For
meanes
you
know
is
requisite
;
if
for
no
other
cause
,
yet
for
this
:
that
wee
may
bee
the
better
furnished
with
Bookes
,
and
such
necessary
helpes
,
as
may
make
us
the
more
able
,
to
goe
on
the
more
powerfully
in
the
workes
of
our
calling
;
praying
alwayes
for
Gods
blessing
upon
our
labours
,
and
studious
endeavours
:
for
it
is
not
labour
alone
without
prayer
;
nor
prayer
without
paines-taking
that
can
doe
it
.
I
my selfe
have
knowne
this
example
,
of
Saint
Pauls
working
with
his
owne
hands
,
not
seldome
urged
against
the
honourable
maintenance
of
our
present
Clergy
:
but
we
see
(
God
be
thanked
)
that
it
is
to
very
little
purpose
.
It
was
not
ordinary
for
all
the
Apostle
to
doe
the
like
:
nor
yet
out
of
the
power
of
either
Paul
or
Barnabas
to
have
done
other
wise
.
For
which
see
the
proofe
,
in
the
1
Cor.
9.5.6
.
Moreover
,
tythes
were
payed
to
the
Priests
and
Levites
,
in
the
time
of
Christ
and
his
Apostles
.
And
we
know
that
the
Iewish
Synagogue
must
be
first
buried
,
before
these
duties
could
bee
ordinarily
performed
towards
the
Ministers
of
the
Gospel
:
and
so
,
when
the
Synagogue
was
buried
,
and
the
state
of
the
Church
of
Christ
such
,
as
could
beare
the
practise
of
paying
tythes
,
they
were
brought
into
use
,
in
the
Church
of
Christ
,
as
formerly
in
the
dayes
of
the
Iewish
Synagogue
.
Also
,
in
the
Churches
nonage
,
or
first
infancy
,
her
Ministers
were
but
few
,
and
unsetled
:
whereas
afterwards
they
were
otherwise
,
and
must
then
be
hospitable
,
ready
to
entertaine
,
and
be
freely
devoted
to
workes
of
Charity
:
but
without
thier
due
revenew
how
could
they
performe
any
part
of
this
duty
?
for
Charity
wee
know
begins
at
home
;
and
a
man
must
first
have
wherewithall
,
before
he
can
give
.
It
was
not
long
therefore
,
before
order
was
taken
for
their
honourable
maintenance
.
Something
was
done
at
the
very
first
;
wherein
some
Churches
(
as
Saint
Paul
speaketh
)
were
more
forward
then
others
were
:
and
unto
this
was
added
daily
more
and
more
;
not
in
one
kind
alone
,
Mr.
Rob.
pag.
61.
but
in
a
second
.
Insomuch
,
that
in
a
short
space
provision
was
made
for
the
Ministers
of
the
Church
two
manner
of
wayes
;
partly
by
the
bounty
of
well
disposed
people
,
which
tooke
place
at
the
first
:
and
partly
by
tythes
and
offerings
(
as
soone
as
might
bee
)
which
were
paid
them
More
Levitarum
,
as
formerly
to
the
Levites
.
And
herein
Zanchie
hath
well
collected
what
wee
find
in
ancient
Writers
,
viz.
that
these
revenues
both
of
tythes
and
offerings
were
wont
to
be
paid
to
the
Bishop
of
each
Diocesse
;
at
whose
direction
they
were
distributed
among
the
Ministers
,
appertaining
to
every
such
division
.
For
in
the
beginning
of
those
times
,
the
whole
Clergy
did
in
common
attend
the
whole
flocke
,
the
Bishop
and
the
Ministers
for
the
most
part
living
(
as
it
were
)
in
common
together
.
But
when
the
Church
began
more
and
more
to
stretch
out
her
armes
over
the
world
,
or
when
the
state
of
it
did
require
another
course
;
namely
,
that
particular
men
should
bee
assigned
to
particular
Cures
,
constantly
to
reside
among
them
(
for
by
that
meanes
they
could
the
better
see
to
them
,
admonish
,
exhort
,
and
comfort
them
)
then
every
Minister
had
the
tythes
and
oblations
of
his
own
parish
:
which
fitly
agreeth
to
that
questionary
direction
of
blessed
Saint
Paul
;
Who
feedeth
a
flocke
,
and
eateth
not
of
the
milke
of
the
stocke
?
Say
I
these
things
as
a
man
?
or
saith
not
the
Law
the
same
also
?
And
now
suppose
it
could
be
proved
,
that
the
Primitive
times
paied
no
tythes
for
a
long
while
together
;
no
,
not
till
towards
the
end
of
the
first
foure
hundred
yeeres
;
yet
were
this
nothing
against
that
right
which
the
Church
had
alwayes
to
them
.
If
the
inconveniences
which
Persecution
brought
upon
the
Church
,
was
an
hinderance
concerning
practise
,
what
were
this
against
the
Right
.
A
facto
ad
jus
(
as
I
have
already
shewed
)
is
no
good
argument
.
And
indeed
[
without
suppose
]
this
is
certaine
,
that
the
practise
,
as
well
as
the
right
,
was
manifested
long
before
foure
hundred
yeares
.
I
shall
produce
some
testimonies
,
and
then
passe
on
to
the
first
times
of
their
alienation
;
declaring
likewise
the
successe
that
it
found
in
after-times
among
such
as
delighted
to
strip
the
Church
of
these
holy
dues
.
1.
Origen
shall
be
first
:
he
was
famous
about
the
yeare
of
our
Lord
226
,
and
thus
hee
sayth
.
Quia
unus
est
author
omnium
,
Homil.
16.
in
Genes.
&
fons
&
initium
unus
est
Christus
:
ideirco
&
populus
Decimas
quidem
Ministris
&
Sacerdotibus
praestat
,
which
is
,
Becacuse
there
is
one
Authour
of
all
,
one
fountaine
,
one
beginning
,
even
one
Christ
;
therefore
the
people
payeth
Tythes
to
the
Ministers
and
Priests
.
2.
Saint
Austine
also
(
who
was
borne
in
the
yeare
350
)
hath
recorded
,
that
the
paying
of
Tythes
was
practised
long
before
his
time
.
For
Majores
nostri
Decimas
dabant
:
Homil.
48.
inter
quinque
bomil
.
Our
Ancestours
payed
tythes
.
And
if
his
Ancestors
,
then
a
practice
of
greater
antiquitie
than
himselfe
.
Ideo
copijs
abundant
,
quia
Deo
Decimas
dabant
,
&c.
They
therefore
abounded
with
plenty
,
because
they
payed
their
Tythes
unto
God
.
See
also
his
219
Sermon
De
tempore
,
which
is
wholy
for
paying
of
Tythes
.
3.
And
Saint
Ambrose
,
who
was
famous
about
the
yeare
374
;
admonisheth
concerning
due
care
in
the
practice
of
this
dutie
:
Serm.
34.
inseria
3.
post
prim
.
Dom.
Quadrages
.
whose
words
be
these
.
Quicunque
recognoscit
in
se
quod
sideliter
Decimas
suas
non
dederit
,
modo
emendet
quod
minus
secit
:
That
is
,
whosoever
knowes
in
himselfe
,
that
he
hath
not
faithfully
payed
his
Tythes
,
let
him
amend
what
's
amisse
.
4.
And
in
the
imperfect
worke
upon
Saint
Mathew
,
sayd
to
be
Chrysostomes
(
who
flourished
about
the
yeare
398
)
it
is
thus
written
.
Homil.
44.
Quod
si
Decimas
populus
non
attulerit
,
murmurant
omnes
.
All
which
wee
see
is
spoken
concerning
practice
,
which
must
needes
be
more
ancient
than
these
men
(
as
by
their
words
appeareth
)
although
we
cannot
declare
in
what
yeare
of
the
Primitive
times
it
first
began
.
Neither
(
upon
a
further
view
)
can
we
finde
that
there
was
any
manifest
or
remarkeable
corruption
in
this
practice
,
untill
a
long
while
after
.
No
manifest
corruption
in
practise
concerning
the
alienation
of
Tythes
,
from
the
Ministers
doing
the
service
,
into
any
other
hand
,
untill
the
dayes
of
Carolus
Martellus
Major
of
France
,
who
came
to
that
office
about
the
yeare
714
,
as
Calvisius
writeth
:
and
looke
what
he
did
was
upon
this
occasion
.
When
those
Barbarous
people
,
the
Hunnes
,
Gothes
,
〈◊〉
Rob
pag.
74.
out
of
Gagwin
hist.
of
France
,
lib.
4.
and
Vandals
were
become
lords
of
Italie
,
and
the
Sarazens
began
to
set
themselves
against
France
;
Charles
Martell
was
chosen
to
goe
out
with
an
Armie
against
them
,
but
would
by
no
meanes
undertake
that
charge
,
untill
he
had
gotten
the
Clergie
of
the
sayd
kingdome
to
resigne
their
Tythes
into
his
hands
,
that
thereby
he
might
maintaine
the
Warre
;
promising
and
protesting
that
when
the
Warres
were
ended
,
he
would
restore
againe
unto
them
their
owne
,
and
that
with
advantage
.
To
which
request
,
the
Church
and
Clergie
there
yeelded
;
partly
through
feare
of
being
spoyled
by
the
enemie
,
and
partly
by
the
faire
promises
of
this
new
chosen
Captaine
.
But
the
Warre
being
ended
,
and
the
enemie
conquered
;
he
broke
his
promise
with
the
Clergie
,
dealt
perfidiously
with
them
,
and
gave
the
Revenue
of
Tythes
among
such
of
his
Souldiers
as
hee
thought
good
to
reward
.
This
was
done
about
the
yeare
of
our
Lord
740
,
Calvis
.
Chron.
little
lesse
than
a
yeare
(
or
thereabouts
)
before
the
sayd
Martells
death
:
for
hee
dyed
in
the
yeare
741
,
upon
the
22
day
of
October
.
His
story
is
recorded
by
many
,
and
they
very
ancient
Authours
.
See
Dr.
Tillesely
,
c.
5.
Ivo
in
his
Chronicle
,
calls
him
Tutudi
,
and
sayth
;
this
Tutudi
(
who
by
his
people
was
called
Martellus
)
because
sieldome
he
had
peace
in
his
Kingdome
,
gave
(
for
the
most
part
)
the
Church
estate
for
wages
to
his
Souldiers
:
who
being
dead
,
and
buried
in
St.
Dennis
Church
,
on
the
left
side
of
the
great
Altar
,
was
seene
by
night
in
the
shape
of
a
great
Dragon
,
breaking
the
Sepulchre
,
to
go
out
of
the
glasse
windowes
with
great
terrour
.
Thus
he
.
But
whether
this
last
of
his
carrying
out
of
the
Grave
betrue
,
yea
,
or
no
,
it
makes
no
matter
,
nor
will
I
contend
about
it
.
Certaine
it
is
,
that
he
was
a
notable
Church-robber
:
For
Boniface
Archbishop
of
Mentz
(
who
lived
at
the
same
time
)
complaines
likewise
of
him
;
and
is
a
witnesse
that
he
tooke
away
Monasteries
,
Bishoprickes
,
Church-rents
,
and
possessions
from
the
Clergie
,
and
prophaned
them
,
to
Lay-hands
as
are
ward
of
their
military
service
then
done
against
the
Sarazens
.
And
for
any
man
to
thinke
that
Tythes
were
no
part
of
this
great
Sacriledge
,
is
to
affirme
that
the
Church
as
yet
had
no
such
Rents
:
whereas
it
is
witnessed
by
the
foresayd
Boniface
,
That
the
milke
and
wooll
of
Christs
sheepe
,
was
received
in
his
times
,
and
the
Lords
flocke
was
neglected
:
received
(
I
say
)
Oblationibus
quotidianis
,
ac
Decimis
fid
lium
;
In
the
dayly
oblations
and
Tythes
of
the
faithfull
.
And
in
the
dayes
of
the
second
Councell
at
Mascon
(
a
Bishopricke
in
the
Diocesse
of
Lions
)
in
the
yeare
586
(
which
was
155
yeares
before
Martells
death
)
Churches
had
their
tenths
payd
them
out
of
that
annuall
increase
,
wherewith
God
Almightie
blessed
his
people
.
Nor
hath
it
but
beene
already
[
](A13216-e36680-b)*
*
See
also
St.
Cyprian
epist
.
66.
sou
lib.
1.
epist.
9.
where
memion
is
made
of
paying
of
tythes
.
He
flourished
about
the
yeare
240.
shewed
,
that
Tythes
were
payd
in
the
dayes
of
Origen
,
Ambrose
,
Austine
,
and
Chrisostome
.
And
in
the
relation
of
the
Centuriatours
(
who
quoted
what
they
sayd
,
from
Aventine
)
mention
is
made
that
Carloman
restored
Tythes
formerly
taken
away
by
Martell
.
And
so
also
sayth
Goldistus
in
his
edition
1613
;
although
in
his
edition
1610
,
hee
mentions
them
by
the
name
of
Pecunia
Ecclesialis
:
which
is
no
great
advantage
neither
,
but
may
bee
well
interpreted
by
the
word
Decimae
,
as
a
generall
,
by
a
speciall
.
But
howsoever
,
what
is
one
Authour
against
more
?
and
yet
this
one
,
in
his
last
thoughts
is
nothing
differing
,
but
speakes
just
like
those
other
already
mentioned
.
Well
then
,
without
further
question
,
here
was
the
originall
of
Infeodations
,
and
first
beginning
of
lamentable
Sacriledge
in
the
alienation
of
Tythes
from
the
Ministers
,
or
Churches
,
to
the
which
they
were
payd
.
And
in
the
summe
of
the
whole
answere
note
,
that
at
the
first
they
that
had
possessions
sold
them
,
and
brought
the
money
to
the
Apostles
;
this
was
about
Ierusalem
.
And
in
other
Churches
collections
were
made
,
both
for
the
necessities
of
the
Saints
,
and
of
the
Ministers
.
Then
after
this
,
it
was
thought
more
convenient
rather
,
that
such
as
were
minded
to
give
,
should
give
the
Lands
themselves
,
rather
(
I
say
)
than
the
price
of
them
,
that
thereby
they
might
remaine
as
a
perpetuall
helpe
to
the
Church
.
Here
began
the
endowment
of
the
Church
with
Gleab
;
and
this
is
commonly
attributed
(
out
of
Polidore
Virgil
,
Polid.
De
invent
.
lib.
6.
c.
10.
and
others
)
to
the
dayes
of
Urban
the
first
,
who
was
in
the
[
](A13216-e36900-b)*
*
Calvis
.
in
Chron.
yeare
224
:
about
which
time
Origen
spake
of
Tythes
,
as
of
things
then
payd
,
I
have
alreadie
shewed
it
.
And
before
Parishes
were
divided
,
these
were
at
the
disposing
of
the
Bishop
,
and
payd
unto
him
for
the
use
of
the
Clergie
within
the
Diocesse
.
But
Parishes
being
divided
,
which
was
in
the
dayes
of
Dennis
the
first
,
about
[
](A13216-e36930-b)*
*
See
Folid
.
Virg
lib.
4.
c.
6.
the
yeare
266
,
they
were
annexed
to
the
Priests
of
particular
Cures
.
For
the
defence
of
whom
(
that
they
might
not
bee
wronged
in
their
dues
)
there
were
certaine
temporall
men
appointed
,
either
by
godly
Kings
,
or
by
such
as
gave
Lands
to
the
Church
,
to
bee
Patrons
of
Churches
,
or
Defensores
Ecclesiarum
;
who
might
be
readie
to
defend
the
Churches
rights
.
And
yet
perhaps
some
particular
parishes
(
which
were
by
reason
of
such
Churches
as
were
of
Lay
foundations
)
were
not
knowne
till
some
while
after
:
and
yet
not
so
long
after
as
some
have
thought
;
For
,
by
the
fourth
Canon
of
the
Councell
of
Arausicanum
(
held
in
the
yeare
441.
)
it
appeareth
,
that
Parish
Oratories
,
and
Churches
of
Lay-foundations
,
were
even
then
to
beseene
.
But
what
need
I
loose
my selfe
in
this
argument
?
for
let
a
man
take
these
things
which
way
hee
pleaseth
,
yet
still
hee
may
see
that
tythes
(
as
well
as
other
Church
goods
)
belonged
,
and
were
generally
paid
to
the
Clergy
,
either
in
their
own
Cures
,
or
to
the
Bishops
for
them
,
before
the
dayes
of
Charles
Martell
,
who
was
the
first
that
brought
in
the
most
manifest
corruption
concerning
their
alienation
:
for
albeit
Iulian
robbed
the
Church
,
yet
hee
did
it
as
a
Persecutor
,
from
whom
no
lesse
could
be
expected
.
And
although
the
successors
of
Martel
were
more
honest
,
and
restored
somewhat
backe
againe
,
taking
in
Lease
from
the
Churches
(
in
regard
of
the
imminent
warres
,
and
many
invasions
of
the
enemy
)
such
parts
as
were
retained
;
and
doing
all
this
with
great
circumspection
,
hoping
that
under
the
favour
of
God
in
this
necessity
,
they
might
thus
,
and
not
otherwise
without
prejudice
doe
it
:
yet
the
former
example
of
Charles
Martel
was
the
more
powerfull
,
and
in
succeeding
times
proved
but
as
a
dangerous
Load-starre
to
direct
divers
other
countries
to
imitate
his
practise
,
and
to
prophane
their
greedy
hands
with
the
Priests
maintenance
,
while
on
the
other
side
the
Pope
did
as
fast
appropriate
Parsonages
to
Abbies
and
Nunneries
;
which
in
those
blind
times
was
thought
to
bee
no
wrong
;
it
being
commonly
conceited
,
that
preaching
bred
nothing
but
heresies
,
schismes
,
and
contentions
:
and
that
therefore
there
was
no
better
way
to
save
soules
,
then
by
the
devotions
of
Monkes
and
Friars
.
Which
also
was
a
cause
,
as
superstition
more
and
more
increased
,
to
get
no
small
portions
fraudulently
from
the
hands
of
the
deceived
Laity
;
it
being
a
constant
practise
to
give
and
give
evermore
to
those
idle
Droanes
,
and
fat-bellied
Houses
,
that
thereby
they
might
have
the
more
speedy
passage
out
of
feigned
Purgatory
.
To
which
likewise
adde
,
how
the
Popes
againe
(
although
they
would
have
somewhat
restrained
the
covetousnes
of
the
Monkes
,
when
they
saw
the
greatnesse
of
it
)
fixed
upon
another
project
.
For
,
that
they
might
enrich
their
Favourites
,
friends
,
and
kindred
,
they
would
not
seldome
convert
the
tythes
to
their
uses
.
And
now
,
to
countenance
and
helpe
forward
these
practises
,
with
a
colour
of
warrantable
proceedings
,
Alexander
de
Hales
began
to
broach
a
new
Doctrine
,
concerning
the
right
of
tythes
,
never
knowne
nor
heard
of
among
the
ancient
Fathers
.
For
this
was
the
Doctrine
of
the
Fathers
,
both
Greek
and
Latine
,
that
tythes
are
due
to
the
Ministers
of
the
Gospel
,
by
the
word
of
God
,
secundum
literam
,
literally
and
precisely
,
as
they
were
in
the
old
Testament
to
the
Priests
of
the
Law
:
whereas
this
Hales
(
who
was
about
the
yeare
1230
)
taught
otherwise
;
namely
,
that
it
was
a
part
of
the
Morall
Law
,
naturally
written
in
the
heart
,
that
something
should
be
paied
:
but
as
for
the
Quota
pars
,
it
had
its
dependance
meerly
upon
the
Iudiciall
Law
;
and
so
the
Tenth
was
onely
positively
due
,
and
no
otherwise
:
due
according
as
the
Lawes
positively
should
determine
.
In
which
Doctrine
was
inferred
,
that
they
who
might
make
the
Lawes
indetermination
of
the
Quotitie
which
was
to
be
paid
,
might
alienate
,
to
severall
uses
,
as
much
out
of
that
portion
as
they
pleased
.
The
Schoole-men
went
after
him
in
the
same
steps
,
&
to
the
utmost
of
their
power
strained
their
wits
for
the
upholding
of
such
a
politike
opinion
.
Howbeit
,
the
event
proved
afterwards
extreamely
pernicious
:
First
,
in
occasioning
that
heresie
which
held
them
as
Almes
:
And
secondly
,
in
giving
occasion
also
to
the
civil
power
,
to
take
from
the
Church
not
only
the
jurisdiction
of
tythes
,
but
to
alienate
them
in
the
end
from
the
Church
&
Church-men
to
a
meere
civill
use
.
Wherein
yet
one
thing
is
observeable
,
that
(
although
the
times
were
darke
)
there
was
alwayes
some
or
other
(
beside
the
Canonists
)
who
opposed
the
abbettours
of
this
new
doctrine
,
and
taught
this
point
of
tything
,
not
after
the
corrupt
tenets
of
the
School-men
,
but
as
the
Fathers
had
done
before
them
:
of
which
you
may
reade
more
in
Dr.
Carletous
history
of
tythes
,
Chap.
5.
And
for
the
doctrine
of
the
Fathers
,
see
Doctor
Tillesley
in
his
Catalogue
of
72.
testimonies
,
cleane
contrary
to
what
was
taught
by
Hales
,
Aquinas
,
and
the
rest
.
And
last
of
all
;
why
,
and
how
,
they
are
within
the
compasse
of
the
Morall
,
and
not
Ceremoniall
,
or
Iudicial
Lawes
,
(
no
,
not
for
their
Quotitie
)
I
have
already
shewed
.
And
therefore
,
as
known
by
,
&
paid
in
the
name
,
and
portion
of
a
Tenth
part
,
before
the
Law
.
unlesse
a
man
could
find
,
somewhere
in
Gods
word
,
an
expresse
command
to
the
contrary
.
For
looke
but
unto
the
time
of
the
Law
it selfe
,
which
was
the
middle
time
between
the
time
of
Nature
and
of
Grace
,
and
you
shall
find
(
I
grant
)
that
the
worship
of
God
,
in
regard
of
the
manner
thereof
,
is
ceased
since
the
Passion
of
Christ
:
but
God
hath
caused
the
ceasing
of
so
much
as
is
ceased
,
Ephes.
2.15
.
Colos.
2.14
.
And
looke
what
was
not
abrogated
by
Christ
,
that
still
remaineth
,
as
being
the
substance
which
is
perpetual
.
Mr.
Rob.
revenue
of
the
Gosp
.
pag.
10.
So
also
of
Gods
right
or
portion
,
which
he
had
in
the
time
of
the
Law
,
some
parts
are
ceased
,
viz.
those
fragments
of
the
Sacrifices
,
which
were
the
shares
of
the
Priests
;
for
even
the
Sacrifices
themselves
,
being
types
of
Christ
to
come
,
are
fulfilled
and
abolished
in
,
and
by
Christ
being
come
.
But
tythes
(
as
hath
beene
proved
)
were
no
types
of
Christ
,
neither
in
their
substance
,
nor
in
their
circumstance
,
but
were
only
the
maintenance
of
Gods
publike
worship
;
which
being
perpetuall
,
they
also
are
perpetual
.
In
a
word
,
they
did
belong
to
the
worship
of
God
before
there
was
a
Leviticall
worship
;
and
when
they
were
paid
to
the
Levites
,
they
did
but
follow
Gods
worship
,
as
being
principally
due
to
the
service
,
and
not
to
the
men
,
but
for
the
service
sake
:
and
so
also
still
;
such
must
be
their
end
of
Assignation
.
For
Levi
should
have
had
as
little
portion
in
them
,
as
any
of
the
other
Tribes
,
if
God
had
not
chosen
him
from
the
rest
to
the
Ministery
,
Num.
18.21
.
And
as
for
Lay-men
(
besides
this
,
that
they
doe
no
service
)
the
very
name
of
Impropriation
pleads
against
them
.
I
shall
stil
therefore
urge
,
that
what
the
Patriarkes
,
and
old
people
of
the
Iewes
practised
by
the
Law
of
nature
,
or
the
rule
of
right
reason
,
or
by
inspiration
of
Gods
spirit
many
hundred
yeers
before
the
Ceremoniall
or
Leviticall
Law
was
given
,
are
not
to
be
ranked
among
Iudaicall
Ceremonies
,
which
were
fulfilled
in
our
Saviour
Christ
,
and
were
by
him
taken
away
,
&
nailed
to
his
Crosse
.
This
is
all
:
for
I
know
nothing
else
of
moment
which
can
bee
objected
.
And
therefore
here
an
end
of
this
Discourse
;
which
may
be
,
to
the
faulty
,
a
Correction
of
their
errours
,
if
they
will
:
if
not
,
they
have
just
cause
to
feare
it
as
a
witnesse
one
day
to
bee
brought
forth
against
them
.
For
what
have
I
done
,
but
declared
such
truths
as
the
Scriptures
,
Fathers
,
Councils
,
and
other
Histories
of
good
authority
have
recorded
?
Soli
Deo
gloria
.
FINIS
.