THE
MAINTENANCE
OF
THE
Ministerie
.
Gala.
6.
6.
7.
Let
him
that
is
taught
in
the
word
,
make
him
that
teacheth
him
partaker
of
all
his
goods
.
Be
not
deceiued
:
God
is
not
mocked
.
For
whatsoeuer
a
man
soweth
,
that
shall
he
also
reape
.
CHAP.
I.
-
1
Of
the
Writer
of
this
parcell
of
Scripture
,
and
the
occasion
why
it
was
written
.
-
2.
How
necessary
and
fit
,
this
kinde
of
doctrine
was
then
,
and
is
now
.
-
3.
How
contrary
therunto
Ministers
in
these
daies
are
ofttimes
dealt
with
.
-
4.
The
principall
causes
of
such
ill
dealing
.
THis
parcell
of
Scripture
(
as
the
words
themselues
doe
plainly
enough
to
euery
mans
vnderstanding
declare
)
is
an
instruction
or
direction
vnto
all
Christians
,
teaching
them
how
they
ought
to
deale
with
their
Ministers
touching
their
maintenance
:
that
so
they
be
not
discouraged
,
but
incouraged
to
labour
painfully
and
profitably
among
them
in
the
word
and
doctrine
.
It
doth
contain
three
principal
parts
:
that
is
,
first
a
Precept
,
secondly
a
Commination
,
and
thir●ly
a
Confirmation
:
first
a
Precept
,
verse
.
6.
in
these
words
,
Let
him
that
is
taught
,
&c.
2.
A
Commination
,
in
the
first
member
of
the
7.
verse
,
Be
not
deceiued
:
God
is
not
mocked
.
3.
The
Confirmation
,
in
the
latter
member
of
that
verse
:
for
whatsoeuer
a
man
soweth
,
that
also
shall
he
reape
.
The
first
of
these
sheweth
briefly
euery
mans
dutie
in
this
behalfe
.
The
second
is
an
answere
to
all
such
cauils
and
obiections
,
as
either
vngodly
or
vnwilling
people
vse
to
pretend
and
make
for
excuse
of
their
carelesnes
and
neglect
of
that
dutie
.
The
third
,
by
an
argument
and
reason
taken
partly
from
the
profit
and
good
that
shall
arise
and
redound
by
the
due
performance
of
this
dutie
,
to
all
that
carefully
obserue
it
:
partly
(
for
that
also
is
implied
)
from
the
disprofit
and
hurt
that
doth
and
will
befall
them
that
be
carelesse
and
backward
in
the
practise
thereof
,
confirmeth
whatsoeuer
in
the
former
is
taught
.
To
the
opening
of
the
words
themselues
before
I
do
come
,
it
wil
not
be
amisse
to
consider
a
litle
,
First
of
the
writer
of
them
,
who
it
was
:
then
secondly
of
the
occasion
that
might
moue
him
thus
to
write
,
what
it
was
.
The
writer
hereof
(
as
the
title
or
inscription
of
the
Epistle
shewes
)
was
the
Apostle
S.
Paul
.
He
being
the
teacher
of
this
doctrine
,
the
proclaimer
of
this
precept
;
who
was
,
as
the
Apostle
of
Iesus
Christ
,
so
that
Apostle
which
laboured
more
then
any
of
the
rest
,
and
did
in
sundry
gi●ts
excell
them
all
:
hee
(
I
say
)
teaching
this
kinde
of
doctrine
,
which
he
doth
not
here
alone
,
but
almost
in
euery
Epistle
,
as
1.
Cor.
9.
1.
Thess.
5.
1.
Tim.
5.
&c.
his
example
and
doing
therein
doth
sufficiently
shewe
vs
,
that
it
is
a
kinde
of
doctrine
,
As
requisite
and
necessary
for
the
Church
of
God
,
and
to
be
published
and
taught
abroad
:
So
,
well
beseeming
the
grauitie
of
a
Preacher
in
the
Church
,
&
befitting
the
mouth
of
the
Minister
of
God
in
the
Pulpit
.
It
is
a
kinde
of
doctrine
,
I
am
not
ignorant
,
as
seldome
in
these
dayes
handled
and
dealt
withall
as
any
:
vpon
doubt
it
seemeth
,
least
people
take
occasion
thereby
,
to
deride
them
that
vtter
it
,
as
speaking
for
themselues
,
and
taxe
them
as
desirous
of
filthy
lucre
,
rather
then
respect
as
the
truth
,
or
obey
it
as
is
meete
.
But
by
this
kinde
of
silence
the
Ministers
themselues
haue
receiued
(
I
am
perswaded
)
more
hurt
then
possibly
they
could
by
speaking
:
and
the
Church
hath
incurred
more
detriment
,
and
the
Gospell
more
hindrance
by
the
ignorance
thereof
,
then
possibly
they
could
preiudice
or
reproach
,
if
it
had
bene
made
more
knowne
.
People
know
in
generall
tearmes
,
and
that
rather
by
the
very
light
of
reason
,
then
rules
of
religion
,
That
the
Minister
must
haue
maintenance
:
and
can
say
,
That
the
labourer
is
worthy
of
his
hire
.
But
,
as
their
practise
often
argues
,
they
account
hee
hath
that
,
when
many
times
it
is
in
name
,
rather
then
in
deed
;
in
shew
,
then
in
substance
:
that
they
vse
him
very
well
,
when
they
paie
him
in
maner
nothing
:
and
do
their
dutie
to
the
vttermost
,
euen
when
they
withhold
from
him
the
greatest
part
of
his
due
.
Necessary
it
is
therefore
that
they
be
better
instructed
in
this
behalfe
,
and
Ministers
oftner
to
teach
this
lesson
:
which
we
finde
hitherto
,
by
many
badly
learned
,
and
worse
practised
.
To
encourage
and
imbolden
them
hereunto
,
they
haue
many
examples
:
as
of
old
the
Prophet
Malachy
,
who
ch.
3.
handles
it
of
purpose
,
reprouing
sharply
the
people
of
his
time
,
for
not
performing
,
as
they
should
,
this
dutie
towards
the
Lord
himself
,
&
the
sonnes
of
Aaron
the
Lords
Ministers
.
Then
our
Sauiour
himselfe
,
who
assoone
as
euer
he
sent
abroad
his
Apostles
to
preach
,
prescribeth
them
what
order
to
obserue
for
their
maintenance
,
and
sheweth
them
with
what
right
they
might
demaund
,
&
receiue
the
same
.
But
specially
this
our
Apostle
;
who
intreating
thereof
,
both
oftentimes
and
at
large
,
offers
himselfe
their
leader
,
and
(
if
I
may
so
speake
)
their
companion
in
this
kinde
of
labour
.
In
whose
step●
while
they
do
but
tread
,
whose
course
while
they
do
but
follow
,
what
cause
is
there
any
should
either
feare
the
spurning
of
the
contentious
,
or
care
for
the
scorning
of
the
contemptuous
?
2.
And
herein
too
,
I
cannot
but
obserue
the
prudence
&
prouidence
of
God
,
which
inspires
this
kind
of
doctrine
into
the
mind
,
and
in
stils
it
into
the
pen
of
this
Apostle
rather
then
any
other
,
whose
labours
were
to
come
most
to
light
:
and
who
labouring
with
his
owne
hands
,
and
liuing
for
the
most
part
by
his
occupation
,
and
not
vppon
the
Churches
charge
,
as
appeareth
,
Act.
●0
.
34.
and
otherwhere
(
howsoeuer
he
had
power
to
haue
done
otherwise
,
aswell
as
the
rest
of
the
Apostles
,
and
namely
the
brethre●
of
the
Lord
and
Cephas
)
1.
Cor.
9.
4.
(
was
thereby
the
freest
and
fittest
of
all
other
to
speake
in
this
matter
:
because
it
could
not
be
obiected
vnto
him
,
That
he
preached
for
himselfe
,
or
sought
his
owne
gaine
,
and
bewraied
a
co●etous
minde
,
&c.
Surely
,
the
doctrine
comming
from
his
mouth
,
could
not
but
thereby
be
receiued
with
lesse
preiudice
then
from
some
other
it
might
haue
beene
:
and
being
contrary
to
that
himselfe
oft
times
did
practise
,
did
plainely
shew
,
That
in
this
his
doctrine
he
did
respect
the
good
of
the
Church
and
glorie
of
God
,
which
he
knew
(
whatsoeuer
his
practise
was
)
were
ordinarily
this
way
and
in
this
sort
to
be
furthered
:
and
,
That
his
doing
and
example
was
no
necessary
rule
,
and
therefore
ought
not
to
binde
others
;
as
which
was
peculiar
to
him
,
not
common
to
all
,
who
generally
must
liue
legibus
non
exemplis
by
lawes
not
by
examples
,
and
practise
ordinarily
according
as
of
God
we
are
all
taught
:
and
not
,
as
,
without
Commaundement
,
and
without
necessitie
,
vpon
some
singular
and
extraordinary
respect
,
some
few
doe
.
The
occasion
that
mooued
the
apostle
to
write
this
doctrine
,
was
no
doubt
,
the
care
of
the
Church
.
1.
He
did
see
euen
then
,
that
the
hearers
of
the
word
began
to
be
weary
of
weldoing
,
and
to
be
negligent
and
slacke
in
ministring
their
temporall
things
to
their
teachers
,
which
bestowed
on
them
spirituall
:
leauing
them
destitute
and
vnprouided
,
whom
they
ought
chiefly
to
maintaine
:
which
he
knew
well
could
not
but
turne
to
the
great
hindrance
of
the
Gospell
,
and
preiudice
of
their
soules
.
2.
He
did
also
foresee
,
That
in
the
ages
to
come
euen
as
it
is
come
to
passe
in
these
our
daies
,
people
would
againe
be
at
the
same
point
,
little
regarding
their
ministers
so
they
might
enrich
themselues
,
and
be
better
content
to
be
vntaught
,
then
at
charge
(
as
they
account
it
)
for
teaching
.
And
therefore
to
meet
with
these
euills
,
to
beat
downe
such
errour
and
mischiefe
betimes
,
and
to
to
arme
vs
there-against
,
as
was
fitte
and
necessary
,
he
wrote
thus
.
Now
looke
what
occasion
S.
Paul
had
to
write
and
publish
this
doctrine
at
the
first
;
the
same
,
if
not
greater
,
is
offered
now
againe
to
vrge
and
vtter
it
.
Time
was
,
when
people
thought
nothing
too
much
for
the
minister
,
but
could
euen
finde
in
their
hearts
with
the
Galathians
,
Cap.
4.
15.
if
it
were
possible
,
to
haue
pluckt
out
their
owne
eies
,
to
do
them
good
.
They
offered
to
the
Church
in
such
abundance
,
that
there
was
rather
an
excesse
then
want
:
for
they
did
account
those
their
best
employed
goods
that
went
to
such
vses
.
Insomuch
that
as
Moses
,
Exod.
36.
6.
was
faine
to
make
proclamation
thorough
the
hoast
,
That
none
should
bring
any
more
stuffe
for
the
work
of
the
Tabernacle
,
there
was
already
enough
and
to
spare
:
By
all
which
and
other
like
meanes
,
too
long
here
to
recite
,
miserable
verily
is
the
estate
both
of
minister
and
people
in
many
places
.
The
people
are
not
taught
as
they
should
be
,
but
liue
still
in
blindnes
and
errour
,
in
ignorance
and
superstition
,
to
the
no
little
preiudice
and
slaunder
of
the
Gospell
,
dishonor
of
God
,
and
the
exceeding
hazard
of
their
soules
.
They
haue
ministers
rather
in
name
then
indeede
.
And
as
the
poets
faine
of
their
Tantalus
in
the
waters
,
in
the
midst
of
all
abundance
and
plenty
of
the
word
round
about
them
,
they
remaine
needy
enough
;
as
fed
rather
with
the
sight
of
the
Gospell
then
the
substance
,
and
hauing
heard
of
it
rather
by
fame
,
then
tasted
of
it
indeede
.
The
ministers
themselues
are
many
where
disabled
to
do
their
duty
;
and
beeing
but
weake
and
meane
of
themselues
(
for
such
be
commonly
thrust
into
such
places
)
are
made
more
weake
and
euen
vtterly
vnapt
,
for
want
of
meanes
to
further
&
enable
them
:
whereby
being
giuen
to
Idlenes
and
neglect
of
dutie
,
they
are
confirmed
therein
:
or
being
better
disposed
,
by
meere
necessitie
are
inforced
thereto
;
least
else
they
either
shame
themselues
,
or
sinke
vnder
the
burthen
.
Whence
these
euilles
haue
,
and
do
spring
;
if
we
consider
,
I
cannot
〈◊〉
other
,
but
that
it
is
principally
from
these
●
.
or
●
.
perillous
roots
:
namely
first
from
the
roote
of
all
euill
,
that
is
from
Couetousnes
,
secondly
from
contempt
of
the
Gospel
,
and
thirdly
from
very
ignorance
.
For
,
to
speake
nothing
of
the
time
past
,
couetousnes
it
is
that
makes
sacrilegious
patrons
at
this
day
,
daily
to
make
marchandize
of
holy
things
,
not
their
own
:
to
rob
and
spoile
their
Churches
,
and
into
them
to
thrust
(
for
desire
of
gaine
)
such
as
are
not
to
the
saluation
but
the
perdition
of
the
people
.
And
couetousnes
principally
it
is
,
that
so
blindeth
and
hardneth
many
of
the
people
,
that
they
neither
do
,
nor
will
vnderstand
when
they
do
most
open
wrong
to
the
Church
of
God
,
and
manifestly
abuse
the
ministers
thereof
.
The
second
cause
I
take
to
be
the
very
contempt
of
the
Gospell
;
a
disease
too
common
in
all
places
.
There
is
not
that
loue
and
estimation
of
the
word
,
nor
that
desire
of
the
preaching
thereof
,
that
should
be
in
people
.
Few
they
be
that
account
the
very
feete
of
them
that
bring
the
glad
tidings
of
saluation
vnto
them
beautifull
,
Angell
of
God
:
better
parte
with
Marie
:
and
finde
it
as
did
Dauid
,
or
sweeter
to
their
tast
then
honie
and
the
honie
combe
.
For
then
it
could
not
be
,
but
that
as
that
wise
merchant
in
the
Gospell
,
sold
all
that
he
had
and
bought
it
;
so
they
would
,
for
loue
to
the
word
,
spare
no
cost
,
and
stand
at
no
charge
:
and
as
Lidia
,
Act.
16.
15.
hauing
receyued
the
faith
,
constrained
and
euen
adiured
Paul
and
all
his
companie
,
to
accept
of
entertainement
at
her
hands
;
so
they
would
rather
enforce
vppon
the
ministers
of
the
Gospell
,
more
then
their
due
,
that
they
might
encourage
them
to
their
worke
,
then
debarre
them
of
any
thing
that
is
their
owne
;
the
ready
way
to
make
them
wearie
of
all
.
He
that
is
hungry
wil
buy
him
foode
how
deare
soeuer
it
be
:
he
that
is
sicke
,
will
haue
physicke
what
euer
it
cost
him
:
he
that
loues
play
,
will
spend
many
times
that
he
can
ill
spare
:
And
if
men
hungred
after
the
Gospell
as
for
the
bread
of
life
,
and
counted
the
preaching
thereof
the
only
physicke
for
the
soule
:
if
they
tooke
asmuch
delight
therein
as
many
do
in
vanities
;
it
could
not
be
,
but
that
they
would
be
as
ready
to
imploy
their
goods
for
the
one
as
for
the
other
:
and
not
pinch
at
expenses
for
this
,
being
lauish
and
prodigall
for
those
:
nor
count
euen
nothing
too
much
for
this
vse
,
and
foure
or
fiue
times
asmuch
but
little
for
vses
much
worse
,
and
lesse
necessary
a
great
deale
.
We
haue
had
the
Gospell
long
,
euen
so
long
till
wee
are
wearie
of
it
in
a
manner
,
as
the
Iewes
were
of
Manna
.
The
continuance
hath
not
,
as
it
should
,
increased
our
content
&
delight
therein
,
we
tasting
more
and
more
the
sweetnes
thereof
;
but
bred
rather
contempt
.
Els
it
were
not
possible
,
but
we
should
entertaine
it
with
better
affection
,
and
maintaine
the
ministerie
thereof
with
greater
contentation
:
not
suffering
and
seeing
them
to
want
,
whose
labours
yeeld
vs
most
benefit
:
nor
enuying
or
begrudging
them
necessaries
,
without
whom
we
should
be
in
extreame
and
miserable
penury
.
The
third
cause
of
these
euils
,
is
very
ignorance
,
grosse
ignorance
:
wherewith
many
being
blinded
(
as
I
haue
already
said
,
and
shall
hereafter
more
shew
)
do
sinne
in
this
behalfe
;
and
not
knowing
that
they
sinne
,
continue
in
it
without
remorse
,
thinking
they
performe
their
dutie
at
full
,
when
(
God
knows
)
they
be
very
farre
from
it
.
To
remedie
these
mischiefes
,
I
see
no
readier
nor
better
way
for
such
as
be
ministers
,
for
such
I
say
as
bee
in
the
ministery
,
then
following
the
plot
laid
out
before
them
by
this
our
apostle
S.
Paul
,
To
teach
&
set
abroad
this
kind
of
doctrine
more
vsually
&
largely
,
which
long
hath
lien
as
it
were
buried
in
silence
&
obliuion
:
that
so
the
Gospell
beeing
now
replanted
amongst
vs
,
men
may
,
after
other
doctrines
more
necessary
to
saluation
,
learne
also
the
way
how
to
maintaine
and
continue
the
Gospell
;
the
wrongs
and
oppressions
hitherto
done
to
the
Church
,
and
with
much
patience
endured
,
may
at
length
somewhat
be
righted
,
and
the
world
henceforth
begin
to
be
ashamed
of
the
Simony
,
sacriledge
,
and
other
like
abhominations
,
whereby
it
hath
hitherto
,
euen
in
the
time
of
this
cleare
light
of
the
Gospell
,
made
hauocke
of
our
churches
.
CHAP.
II.
-
That
euery
one
that
is
taught
in
the
word
,
ought
(
hauing
goods
)
toward
his
teachers
maintenance
be
contributarie
.
-
And
can
from
that
dutie
by
no
priueledge
,
custome
,
&c.
be
exempt
.
-
God
doth
assigne
and
warrant
to
them
their
maintenance
.
They
ought
to
haue
it
,
principally
in
regard
of
their
labour
,
which
is
painefull
to
themselues
,
profitable
to
others
.
-
And
therefore
cannot
without
great
sinne
be
denied
them
.
-
Also
,
for
that
they
do
not
intermeddle
in
other
mens
labors
and
trades
of
life
.
Verse
.
6.
Let
him
that
is
taught
in
the
word
,
make
him
that
teacheth
him
partaker
of
all
his
goods
.
HAuing
spoken
sufficiently
of
the
writer
and
occasion
of
the
words
,
I
come
now
to
the
words
themselues
,
and
first
to
the
precept
or
commandement
,
ver.
6.
In
which
(
as
the
speciall
branches
thereof
)
may
more
particularly
be
obserued
,
agreeable
vnto
our
purpose
,
these
3.
things
.
First
the
persons
commaunded
,
who
they
be
that
must
contribute
vnto
the
minister
,
viz
Hee
,
euery
one
that
is
taught
in
the
word
.
2.
the
reason
or
cause
why
he
must
do
it
:
and
that
is
,
because
he
is
taught
;
because
the
minister
doth
teach
him
,
for
the
Labourer
is
worthy
of
his
hire
.
The
third
is
,
what
he
must
impart
vnto
him
,
namely
a
parte
of
all
his
goods
.
I
Concerning
the
persons
,
that
must
contribute
,
conferring
these
first
words
of
the
precept
,
Let
him
that
is
taught
with
the
later
of
the
same
verse
,
viz.
make
him
partaker
,
&c.
we
may
gather
euidently
,
That
all
and
euery
person
whatsoeuer
,
which
being
a
hearer
of
the
word
doth
owe
and
possesse
to
his
owne
proper
vse
any
kinde
of
goods
whatsoeuer
,
is
liable
to
this
pay
,
subiect
to
this
precept
,
&
within
compasse
(
If
I
may
so
speake
)
of
this
statute
and
law
of
God
.
This
statute
and
commaundement
,
I
say
,
reacheth
vnto
all
&
singular
parishioners
,
as
we
tearme
them
,
yea
to
all
hearers
of
the
word
whosoeuer
both
rich
and
poore
,
yong
and
old
,
maried
and
vnmaried
,
housekeeper
or
not
,
maister
and
seruant
,
merchant
and
mariner
,
officer
and
artificer
,
tradesman
and
husbandman
,
townesman
and
countryman
,
or
whosoeuer
els
by
profession
he
be
;
they
all
and
euery
of
them
,
being
hearers
of
the
word
,
and
owners
or
possessors
of
any
kinde
of
goods
whatsoeuer
,
are
lyable
to
this
course
,
payable
to
this
purpose
,
and
must
contribute
more
or
lesse
,
according
to
their
seuerall
abilities
,
to
their
teacher
.
As
they
haue
a
benefit
by
him
in
spirituall
things
,
so
must
he
by
them
in
things
temporall
.
This
may
plainly
appeare
vnto
vs
by
the
words
of
the
Apostle
,
in
that
he
doth
set
downe
the
precept
in
the
singular
number
.
For
when
as
he
doth
not
say
,
Let
them
that
,
&c.
but
let
him
that
is
taught
,
&c.
he
declareth
manifestly
that
the
precept
extends
to
euery
one
in
particular
.
No
one
is
or
can
be
exempted
from
this
dutie
,
but
is
necessarily
to
be
charged
therewith
.
He
onely
is
excepted
,
which
possesseth
no
kinde
of
goods
,
hath
nothing
proper
to
himselfe
,
deales
not
(
as
we
say
)
for
himselfe
any
way
,
but
liues
altogether
either
vnder
or
by
others
,
as
children
,
prentizes
,
&c.
which
are
yet
wholly
vnder
the
tutele
,
keeping
,
&
finding
of
parents
,
maisters
,
and
other
like
:
or
such
as
be
extreame
poore
,
and
so
doe
liue
,
not
by
their
owne
goods
,
but
by
the
goods
and
almes
of
other
men
.
This
precept
is
very
like
vnto
that
law
,
which
God
of
old
had
by
Moses
giuen
vnto
his
people
Israel
,
as
appeareth
,
Exo.
23.
15.
in
these
words
,
None
shall
appeare
before
the
Lord
emptie
;
and
is
both
repeated
&
explaned
,
Deut.
16.
17.
thus
:
Euerie
man
shall
giue
according
to
the
gift
of
his
hand
,
&
according
to
the
blessing
of
the
Lord
thy
God
,
which
he
hath
giuen
thee
.
That
is
,
euery
man
shal
giue
according
to
his
abilitie
more
or
lesse
:
the
rich
man
shall
giue
according
to
his
riches
,
a
great
&
liberall
portion
,
and
the
poorer
sort
of
his
tenuitie
a
little
also
,
euery
man
something
:
None
shall
come
without
any
thing
at
all
.
Like
to
this
was
the
lawe
of
tithes
,
vnto
which
euery
man
was
subiect
that
possessed
ought
.
The
tenth
was
the
Lords
,
and
must
be
paide
vnto
the
Lord
,
wheresoeuer
and
with
whomsoeuer
it
was
to
be
founde
:
as
appeareth
,
Numb.
18.
and
otherwhere
.
Wherevnto
we
may
finde
the
practize
both
of
the
Iewes
in
time
of
the
law
,
and
of
Christians
aswell
in
the
infancie
as
flourishing
estate
of
the
Gospel
,
to
haue
bene
very
consonant
,
as
may
appeare
sufficiently
for
the
one
,
by
the
hystorie
of
that
poore
widowe
,
Luc.
21.
who
offered
,
of
her
penurie
,
somewhat
into
the
treasurie
of
God
,
aswell
as
did
the
rich
and
wealthy
much
,
of
their
abundance
and
superfluities
.
And
yet
neither
is
she
blamed
by
our
Sauiour
,
as
doing
more
then
her
dutie
,
more
then
she
needed
,
but
highly
commended
as
dooing
her
duetie
,
and
but
her
duetie
,
cheerefully
and
liberally
:
nor
are
the
priests
that
receiued
the
offrings
,
reprehended
for
taking
an
offering
of
a
widow
so
poore
,
themselues
beeing
rich
:
And
by
the
words
of
the
Pharisey
,
Lu.
18.
12.
who
(
speaking
no
doubt
according
to
the
generall
practise
of
al
)
protesteth
,
That
he
gaue
tithe
of
al
that
he
did
possesse
.
whereto
accordeth
our
Sauiour
,
Math.
23.
23.
acknowledging
for
them
,
That
tithed
euen
the
very
mint
and
annis
,
Rue
,
and
Cummin
,
et
omne
olus
,
and
euery
other
herbe
;
and
saying
,
That
they
howsoeuer
they
ought
to
haue
done
also
greater
things
,
yet
those
they
ought
not
to
haue
left
vndone
.
As
for
the
times
of
the
Gospell
,
Act.
2.
45.
we
read
,
how
the
Church
at
first
,
being
not
otherwise
prouided
for
,
So
manie
as
had
,
either
possessions
or
goods
,
that
is
,
either
lands
or
moueables
,
(
for
so
the
wordes
in
the
iudgement
of
learned
interpreters
doe
signifie
)
sold
them
,
&
laid
downe
the
price
at
the
Apostles
feete
,
that
thence
distribution
might
be
made
to
euerie
man
,
poore
and
rich
,
hearer
&
teacher
,
according
as
he
had
neede
.
And
so
euery
man
that
was
taught
in
the
word
,
did
that
way
,
make
him
that
taught
him
,
partaker
with
him
of
all
his
goods
.
The
Gospell
once
throughly
planted
,
and
,
by
the
conuersion
of
Constantine
and
other
Emperours
and
Kings
vnto
the
faith
of
Christ
,
setled
in
peace
,
this
law
was
more
generally
and
fully
as
practized
,
so
established
and
confirmed
.
For
vpon
due
notice
and
consideration
thereof
,
euen
then
vniuersally
in
all
nations
,
kingdomes
and
countries
that
had
receiued
the
faith
,
landes
were
giuen
and
consecrated
,
and
tithes
restored
to
the
Church
in
such
a
generall
,
vniforme
,
godly
and
goodly
sort
,
both
for
the
maner
&
the
measure
thereof
,
as
is
yet
admirable
to
as
many
as
note
either
the
action
then
,
or
the
disposition
of
people
now
.
To
which
course
,
how
had
it
beene
possible
euer
people
could
so
generally
,
so
vniformely
,
and
so
readily
haue
beene
drawne
,
vnlesse
Christians
then
with
one
minde
and
one
mouth
had
acknowledged
this
doctrine
here
taught
them
by
the
Apostle
,
viz.
That
it
was
euerie
mans
duetie
to
make
his
minister
partaker
of
all
his
goods
,
and
thereupon
consented
,
as
it
were
by
diuine
inspiration
,
That
for
the
better
successe
of
the
Gospell
then
,
and
auoyding
of
contentions
in
time
to
come
,
such
course
should
be
taken
as
might
once
for
euer
yeeld
&
settle
it
to
the
Church
.
Some
may
happily
thinke
,
That
the
Church
got
these
thinges
in
time
of
blindnes
and
popery
,
when
men
in
superstitious
zeale
,
did
they
knew
not
what
:
but
I
am
fo
farre
from
their
opinion
,
that
I
assure
my selfe
,
and
with
great
probabilitie
can
gather
and
make
demonstration
,
That
those
things
which
are
the
Churches
in
right
,
and
properly
belong
to
the
maintenance
of
her
ministers
,
were
all
graunted
and
established
in
their
largest
,
best
,
and
vprightest
forme
,
before
popery
was
planted
,
euen
in
the
purest
and
most
flourishing
time
of
the
Gospell
;
and
that
in
time
of
Popery
little
was
added
thereunto
,
but
rather
much
thereof
was
then
,
and
thereby
,
taken
from
the
Church
:
And
am
readie
to
prooue
and
shew
,
That
the
very
forme
it selfe
dooth
plainely
and
plentifully
argue
true
zeale
,
great
piety
&
much
wisedome
with
sound
knowledge
;
and
not
blind
zeale
and
foolish
superstition
,
to
haue
beene
the
founders
thereof
.
But
of
these
,
more
hereafter
.
The
doctrine
and
sense
of
the
words
beeing
thus
laid
downe
,
it
shal
not
bee
amisse
now
to
consider
somewhat
withall
of
such
motiues
as
the
words
themselues
may
farther
affoord
,
wherby
to
moue
euery
man
to
the
careful
and
due
performance
of
this
duety
.
To
which
purpose
,
●t
furthereth
much
,
As
we
haue
already
seene
,
who
and
what
persons
are
commaunded
,
So
to
consider
likewise
,
who
it
is
that
thus
commaundeth
:
For
that
,
in
any
law
and
precept
,
is
a
matter
of
moment
,
and
specially
respected
.
All
scripture
is
by
diuine
inspiration
,
and
hath
not
man
but
God
the
author
thereof
.
It
is
not
therefore
Paul
but
the
Lord
aboue
,
not
man
but
God
that
maketh
this
lawe
.
The
person
is
such
as
hath
authorithy
to
commaund
&
power
to
compell
:
such
as
of
whose
Iustice
in
decreeing
and
equity
in
prescribing
,
without
extreame
impiety
none
may
doubt
.
Such
consideration
of
the
person
commanding
may
serue
vs
to
diuers
vses
&
instructions
.
For
,
First
it
dooth
well
confirme
that
already
sayd
touching
the
persons
that
must
pay
,
shewing
:
That
seeing
God
requireth
this
duety
of
euery
man
that
is
a
hearer
of
the
word
,
therefore
from
performance
thereof
no
man
can
bee
free
and
exempt
.
For
who
can
discharge
a
man
from
obedience
to
God
?
As
for
the
lawes
that
men
doo
make
,
beeing
but
meere
humane
ordinances
,
ciuil
constitutions
,
they
that
make
them
,
may
revoake
them
,
or
except
and
exempt
from
the
penalty
of
them
whom
they
will
:
or
a
higher
power
may
dispense
therewith
:
but
what
man
may
revoake
that
with
God
dooth
enact
?
or
dispense
with
those
whom
God
doth
bind
?
●t
is
a
ruled
case
amongst
Diuines
,
graunted
euen
in
time
of
greatest
ignorance
,
that
against
Gods
law
,
no
dispensation
or
decree
of
man
can
hold
:
&
shal
wee
thinke
or
practize
otherwise
in
our
greatest
knowledg
?
Who
can
giue
thee
power
or
leaue
to
commit
murther
or
adultery
,
to
breake
the
sabboth
,
or
dishonour
thy
parents
,
to
steale
,
to
oppresse
,
&c.
or
make
,
if
how
dooest
any
of
these
things
,
that
it
shal
not
bee
sinne
vnto
thee
?
neither
can
any
man
giue
thee
power
to
breake
this
law
of
God
,
or
acquit
thee
of
sinne
,
if
thou
dooest
breake
it
.
Let
men
pretend
custome
,
lycence
,
dispensation
,
pardon
,
priuiledge
,
or
whatsoeuer
els
of
like
nature
in
this
behalfe
,
it
helps
not
.
For
as
in
the
Law
it
is
a
Maxime
,
Null●mtempus
occurrit
Regi
,
Against
the
king
,
Prescription
of
time
holds
not
:
so
in
Diuinity
is
this
another
,
Neque
Tempus
,
neque
consuetudo
,
&c.
Neither
time
,
nor
custome
,
nor
priuiledge
,
&c.
can
bee
a
barre
against
God
.
Men
may
aswel
say
,
That
by
custome
,
by
licence
,
by
priueledge
,
&c.
they
may
bee
discharged
from
seruing
of
God
,
and
hauing
any
Church
,
any
Sacraments
,
any
publike
seruice
,
and
so
any
religion
amongst
them
.
For
doubtlesse
so
farre
and
so
long
as
they
are
bound
to
honor
and
serue
God
publikely
,
to
haue
the
Sacraments
administred
amongst
them
orderly
,
to
haue
the
word
preached
vnto
them
effectually
;
so
long
and
so
farre
are
they
and
euery
one
of
them
bound
necessarily
iure
diuino
,
by
the
expresse
Law
of
God
,
by
th'
eternal
and
inuiolable
decree
of
the
highest
,
whose
law
is
surer
then
that
of
the
Medes
and
Persians
with
altereth
not
,
to
contribute
and
yeelde
a
part
of
their
goods
toward
the
maintenance
&
continuance
,
the
vse
and
exercise
of
that
Religion
,
and
Ministery
among
them
.
Which
whoso
neglecteth
and
refuseth
to
doo
,
hee
dooth
thereby
,
so
farre
as
lyes
in
him
,
hinder
the
seruice
of
God
,
shut
vp
the
Church
doores
,
and
roote
out
from
among
them
the
Ministery
of
the
Church
of
God
,
by
which
alone
those
things
can
bee
and
are
to
bee
performed
.
Secondly
,
it
sheweth
vnto
vs
the
equity
of
the
law
.
God
being
the
law
maker
,
this
law
must
therefore
bee
most
equall
and
iust
.
For
who
should
make
a
iust
lawe
,
if
not
Iustice
it selfe
?
decree
that
which
is
equal
and
right
,
if
not
equitie
it selfe
?
or
order
a
thing
wisely
and
excellently
,
if
not
wisedome
it selfe
?
Shal
not
the
Iudge
of
all
the
world
doe
right
?
Genes.
18.
25.
Rom.
3.
5.
Thirdly
,
it
warranteth
vnto
the
ministers
themselues
,
their
right
&
title
to
their
maintenance
.
God
commanding
the
people
to
pay
,
doth
allow
them
to
receiue
that
which
is
their
due
.
And
therefore
they
may
lawfully
and
with
good
conscience
take
it
,
bee
it
much
or
little
;
as
their
owne
;
because
God
,
who
hath
authoritie
ouer
all
,
and
whose
is
the
earth
&
all
therein
,
hath
assigned
it
vnto
them
.
They
challenge
not
their
maintenance
by
warrant
of
mans
law
onely
,
or
onely
by
the
rule
of
equitie
,
but
also
iure
diuino
,
by
the
law
of
God
,
who
as
hee
made
lawes
for
the
Priests
&
Leuits
that
serued
at
the
altar
in
the
time
of
the
law
:
so
hath
for
his
ministers
in
the
time
of
the
Gospell
.
Which
thing
this
our
Apostle
plainly
testifieth
,
1.
Corint.
9.
13.
where
he
telleth
vs
,
That
as
by
Gods
ordinance
,
They
which
ministred
about
holie
things
did
eate
of
the
things
of
the
Temple
:
and
they
which
waited
at
the
altar
,
were
partakers
with
the
altar
:
So
also
hath
the
Lord
ordained
for
the
time
of
the
Gospel
,
that
they
which
preach
the
Gospel
should
liue
of
the
Gospel
.
Wherefore
if
at
any
time
they
preaching
the
Gospell
,
haue
not
thereof
whereon
conueniently
to
liue
,
it
is
not
because
God
hath
not
allowed
&
allotted
them
sufficient
for
their
labour
,
but
because
men
iniuriously
&
wickedly
withhold
from
them
one
way
or
other
,
that
which
is
indeede
their
due
.
This
should
aduise
men
to
make
conscience
how
they
deale
with
the
minister
,
seeing
it
is
God
that
hath
interessed
him
to
that
whereby
hee
is
to
liue
.
For
they
cannot
debarre
him
of
his
due
,
or
defraud
him
of
any
part
of
his
right
,
without
an
open
breache
of
Gods
lawe
,
and
manifest
infringing
of
diuine
ordinance
.
Were
it
not
great
iniury
and
sinne
to
denie
a
noble
mans
seruant
,
or
withhold
from
one
of
the
Kinges
officers
,
the
reuenues
,
the
lands
,
the
pension
,
or
other
maintenance
which
his
Lord
and
Maister
hath
out
of
his
landes
,
&
possessions
lawfully
giuen
him
?
But
no
noble
mans
seruant
,
no
officer
of
any
king
or
potentate
,
can
haue
greater
right
or
better
interest
vnto
any
lands
,
reuenues
,
pension
,
or
other
incomme
giuen
him
by
his
Maister
,
then
the
minister
hath
to
that
with
is
his
due
,
because
hee
hath
it
not
from
man
but
from
God
,
and
holds
in
right
of
the
truest
and
highest
owner
,
the
Lord
of
all
.
In
the
law
of
God
there
is
a
curse
against
him
that
remooueth
his
neighbours
landmarke
,
which
his
sore-elders
had
set
:
Deut.
27.
17.
If
he
bee
accursed
that
remooueth
the
bounds
that
men
haue
laid
out
,
is
not
hee
nigh
vnto
cursing
,
and
in
daunger
of
Gods
great
indignation
,
that
remooueth
the
bounds
of
the
Church
,
and
altereth
the
right
of
the
minister
,
which
the
father
of
vs
all
,
hath
for
many
generations
past
,
fixed
to
stand
for
euer
?
This
is
the
principall
reason
why
euery
man
should
pay
of
his
goods
to
the
minister
,
Because
hee
is
taught
in
the
worde
by
the
minister
.
The
minister
dooth
teach
the
word
and
religion
of
God
,
and
so
ministreth
to
his
hearer
the
food
of
the
soule
:
it
is
but
equitie
therefore
,
as
hee
receiueth
spirituall
things
,
that
hee
render
temporall
things
;
and
that
the
minister
labouring
for
him
whom
hee
teacheth
,
bee
likewise
payd
by
him
that
is
taught
:
for
the
Labourer
is
worthie
of
his
hire
.
Naturall
&
common
reason
without
Diuinitie
can
teache
euery
man
that
it
is
but
equitie
,
if
hee
would
haue
a
man
take
paines
and
worke
for
him
,
that
hee
dooe
pay
and
content
him
for
it
as
is
fit
.
Sith
then
that
euery
man
,
euery
parishioner
doth
looke
that
the
minister
stould
labour
and
take
paynes
for
him
in
his
mynisterie
as
occasion
requireth
,
it
is
meet
,
that
hee
allow
and
yeelde
him
for
it
condigne
recompence
.
Thou
wilt
not
lightly
offer
that
indignitie
and
iniury
to
a
scholemaister
,
to
haue
him
to
teache
thy
childe
in
the
schoole
halfe
or
a
whole
yeare
:
to
a
labourer
to
worke
for
thee
in
thy
field
or
barne
,
a
month
or
a
weeke
:
to
a
messenger
,
to
trauaile
on
thy
busines
a
day
or
two
:
or
to
a
Scriuener
to
write
for
thee
,
and
it
bee
but
an
houre
or
two
,
but
that
thou
will
pay
the
one
and
the
other
for
his
labour
and
worke
,
But
say
I
these
things
according
vnto
man
?
saith
not
our
Apostle
the
same
also
?
who
,
1.
cor.
9.
7.
reasoneth
thus
:
Quis
militat
propriis
stipendiis
?
&c.
who
goeth
a
warfare
at
any
time
of
his
owne
cost
?
who
planteth
a
vineyard
,
&
eateth
not
of
the
fruite
thereof
?
or
who
feedeth
a
flocke
,
and
eateth
not
of
the
milke
of
the
flocke
?
Reade
the
place
:
it
is
worth
the
perusing
.
And
1.
Tim.
5.
17.
writeth
thus
:
The
elders
that
rule
wel
are
worthie
of
double
honour
,
specially
they
which
labour
in
the
word
and
doctrine
:
for
(
saith
hee
)
the
scripture
saith
Thou
shalt
not
mousle
the
mouth
of
the
oxe
that
treadeth
out
the
corne
,
&
The
labourer
is
worthie
of
his
wages
.
Where
you
may
note
,
That
hee
dooth
expound
himselfe
what
that
double
honour
,
is
viz.
when
besides
the
condigne
reuerence
yeelded
to
their
persons
for
their
office
sake
,
the
ministers
haue
such
maintenance
also
yeelded
them
as
is
fit
and
due
:
and
by
conseq
.
that
,
it
denyed
or
withheld
from
them
,
they
are
abused
and
dishonoured
.
God
himselfe
doth
in
his
law
likewise
,
Num.
18.
21.
alleadge
this
reason
as
the
principal
cause
why
the
tenthes
and
other
duties
allotted
to
the
sonnes
of
Leui
(
who
were
the
priests
or
ministers
of
God
in
those
daies
)
should
accordingly
bee
payd
vnto
them
.
Behold
(
saith
God
)
I
haue
giuen
to
the
sonnes
of
Leui
all
the
tenth
in
Israel
for
an
inheritance
,
for
their
seruice
which
they
serue
mee
in
the
tabernacle
of
the
Congregation
,
&
ver.
31.
It
is
your
wages
for
your
seruice
.
Our
Sauiour
in
like
maner
liketh
this
reason
so
wel
,
that
speaking
of
this
matter
,
and
shewing
his
Apostles
by
what
right
they
might
enter
into
any
house
,
&
eate
and
drink
such
things
as
were
set
before
them
,
and
tary
in
that
house
without
going
from
howse
to
house
,
for
one
meales
meate
here
,
another
there
,
like
beggers
;
vseth
no
other
reason
for
it
but
this
,
For
the
labourer
is
worthy
of
his
hire
.
Math.
10.
10.
Luc.
10.
7.
And
it
is
so
consonant
not
only
to
religion
,
but
also
to
all
naturall
reason
and
common
humanity
,
that
it
is
hard
to
finde
that
man
which
thinketh
it
not
requisite
to
bee
obserued
;
I
say
not
as
I
haue
alreadye
sayd
,
toward
his
seruants
&
labourers
,
but
euen
towards
his
very
cattel
,
the
beasts
of
the
earth
.
For
who
is
there
but
will
allow
his
horse
prouander
,
that
hee
may
trauell
well
?
or
his
oxe
fodder
enough
,
that
he
may
plough
well
?
Here
be
goodly
comparisons
,
it
may
bee
some
will
thinke
,
&
faire
proofes
.
What
,
from
beastes
to
men
?
yea
,
and
marke
it
well
.
For
the
comparison
though
it
bee
plaine
and
homely
,
is
not
of
my
inuention
.
I
borrowed
it
from
our
Apostle
S.
Paul
,
who
likes
it
so
well
,
that
hee
doth
vse
it
in
two
seueral
places
of
his
epistles
,
viz.
1.
Cor.
9.
9.
and
1.
Tim.
5.
18.
and
hee
did
borrow
it
of
Moses
,
who
receiued
it
of
God
,
as
appeareth
,
Deut.
25.
4.
where
thus
it
is
written
,
Thou
shalt
not
mousle
the
mouth
of
the
oxe
that
treadeth
out
the
corne
.
From
whence
the
Apostle
doth
apply
it
to
his
purpose
,
and
shewes
,
That
God
in
making
such
a
law
,
did
it
more
for
our
sakes
that
bee
men
and
ministers
,
then
for
the
care
hee
had
of
oxen
,
though
them
also
hee
leaues
not
vncared
for
:
and
would
thereby
giue
vs
to
vnderstand
,
that
if
it
bee
an
vnreasonable
&
hard
course
to
mousle
the
mouth
of
the
labouring
Oxe
,
and
pinch
him
of
his
meate
,
much
more
it
is
vnreasonable
and
vnconscionable
to
deny
to
a
man
that
labours
any
way
for
thee
,
his
due
hire
:
but
most
of
all
,
to
the
minister
,
that
labours
for
the
good
of
thy
soule
,
nourishment
for
his
body
,
and
conuenient
necessaries
for
his
life
.
And
therefore
it
may
wel
bee
feared
,
That
the
keeping
and
feeding
of
their
oxen
and
horses
,
will
one
day
be
a
testimony
against
many
Christians
in
this
behalfe
:
because
they
offer
that
measure
to
the
minister
,
which
they
doo
not
,
nor
will
dooe
,
to
the
oxe
that
ploughes
in
their
field
,
or
the
horse
that
serueth
for
their
iourney
;
beeing
careful
that
these
bee
kept
well
and
fed
at
full
,
as
knowing
that
the
better
they
are
kept
,
the
better
they
will
labour
:
but
very
carelesse
for
those
other
,
though
they
pine
for
want
of
food
,
&
liue
in
misery
for
lacke
of
necessaries
;
yea
,
and
yet
exclaime
and
grudge
against
them
too
,
if
they
be
not
as
laborious
as
those
that
bee
duely
and
wel
mainteined
;
as
against
idle
and
carelesse
persons
vngodly
and
slack
in
their
ministery
,
without
zeale
,
&c.
as
if
they
had
neuer
heard
or
quite
forgotten
the
old
prouerb
,
They
that
will
haue
their
lampe
to
giue
them
light
,
must
maintaine
it
with
oyle
accordingly
.
The
harder
that
a
man
dooth
worke
,
the
better
hee
deserues
(
as
wee
commonly
account
)
his
wages
:
and
the
more
his
labours
doo
profit
vs
,
the
willinger
wee
are
to
pay
him
his
due
.
If
other
men
bee
the
better
worthy
of
wages
,
because
they
worke
hard
;
of
hire
for
their
labour
,
because
we
get
well
thereby
;
much
more
the
minister
of
God
:
and
that
whether
we
respect
the
greatnes
of
his
labour
,
or
the
goodnes
of
his
worke
.
For
it
is
not
,
as
many
account
it
,
an
easie
,
an
idle
,
a
pleasant
&
loytering
kind
of
life
,
to
doo
the
worke
of
an
Euangelist
,
but
one
of
the
hardest
and
greatest
of
all
others
:
nor
a
needlesse
and
fruitlesse
worke
,
but
of
all
other
the
most
necessary
and
profitable
that
can
bee
.
For
to
speake
nothing
of
that
long
and
laborious
preparation
whereby
a
man
is
made
fit
for
this
worke
,
by
spending
all
his
time
,
euen
from
his
cradle
,
till
well-neere
30.
yeares
of
age
,
stil
wearying
himselfe
with
many
studies
,
and
wasting
the
wealth
of
his
friends
with
great
and
excessiue
charges
.
Is
it
not
(
thinke
you
)
a
great
labour
and
an
hard
,
to
imploy
his
ministery
,
attend
his
study
,
and
execute
from
time
to
time
those
things
that
appertaine
to
his
charge
?
They
that
are
any
thing
acquainted
with
these
kind
of
exercises
,
can
somewhat
tell
,
how
it
incombreth
their
sences
,
troubleth
their
mindes
,
breaketh
their
sleepe
,
wasteth
their
goods
,
weakneth
their
bodies
,
impaireth
their
health
,
and
sometimes
shortens
their
daies
:
And
as
it
is
a
great
labour
and
painfull
to
them
,
so
is
it
exceeding
good
&
profitable
to
their
people
.
These
watch
,
but
for
their
soules
.
These
fight
,
but
to
defend
them
from
their
spirituall
enemies
.
These
are
pastors
,
but
to
feed
them
:
shepheards
to
keepe
them
from
the
wolfe
:
lights
,
to
direct
them
:
salt
,
to
season
them
.
These
are
ministers
to
doo
them
seruice
:
messengers
,
to
bring
vnto
them
,
the
glad
tidings
of
saluation
:
Embassadors
on
the
Lordes
behalfe
,
to
intreat
them
that
they
would
bee
reconciled
vnto
God
.
These
are
Gods
labourers
,
and
they
are
Gods
husbandry
:
these
are
Gods
builders
,
they
are
Gods
building
.
Suffer
mee
a
little
to
magnifie
the
office
.
By
the
Labours
of
the
minister
,
wee
are
begotten
vnto
the
Faith
,
brought
from
darknes
vnto
light
,
from
the
power
of
Sathan
vnto
God
,
stirred
vnto
repentaunce
when
wee
haue
sinned
,
exhorted
vnto
our
duetie
beeing
slacke
,
reprooued
when
wee
offend
,
confirmed
beeing
strong
,
strengthned
beeing
weake
,
comforted
in
heauines
,
humbled
in
prosperitie
,
instructed
beeing
ignorant
,
and
in
a
word
saued
in
the
day
of
the
Lord
:
Without
them
wee
could
neither
know
God
nor
our selues
,
eschew
vice
,
or
ensue
vertue
;
abandon
errour
,
nor
follow
trueth
;
shake
off
infidelity
,
or
receiue
the
faith
:
to
be
short
,
neither
auoyde
hell
,
nor
attaine
heauen
.
Wherefore
,
their
worke
&
labour
being
so
great
vnto
themselues
,
and
so
profitable
vnto
vs
,
if
others
bee
worthy
of
wages
for
their
worke
,
they
rather
:
of
hire
for
their
labour
,
much
more
they
:
of
liberall
recompence
for
their
paines
,
they
most
of
all
▪
of
loue
for
their
diligence
,
they
of
singular
loue
:
of
any
honour
for
their
indeuours
,
they
of
double
honour
,
that
labour
in
the
word
and
doctrine
.
There
must
bee
an
equalitie
;
They
to
receiue
of
our
labours
,
as
wee
of
theirs
:
and
seeing
they
doo
enrich
vs
in
spiritual
things
,
wee
to
keep
them
from
pouertie
&
needines
at
least
in
temporal
things
,
that
so
they
may
labour
and
euer
bee
ready
and
able
to
labour
with
ioy
and
not
with
griefe
;
for
that
is
as
vnprofitable
for
vs
as
grieuous
vnto
them
.
If
any
take
my
words
as
of
no
moment
,
let
him
heare
yet
how
the
Apostle
himselfe
,
1.
Corinth.
9.
11.
speaketh
in
the
same
maner
,
saying
:
If
wee
haue
sowen
vnto
you
spiritual
things
,
is
it
a
great
thing
,
dooth
it
seeme
such
a
burthen
to
your
shoulders
,
such
a
charge
to
your
purses
,
if
wee
reape
your
carnall
things
?
For
,
is
the
exchange
bad
to
receiue
gold
for
copper
,
siluer
for
drosse
,
pearles
for
stones
,
celestial
treasures
&
eternal
,
for
worldly
and
temporary
trash
?
Other
men
looke
to
reape
more
then
they
doo
sow
,
(
for
haruest
naturally
dooth
exceed
the
seed
time
)
but
wee
are
content
to
reape
both
worse
and
lesse
then
wee
sow
;
and
shall
it
yet
bee
thought
ouermuch
?
yea
,
where
other
men
sow
in
teares
and
reape
in
ioy
,
shall
wee
bee
infor●ed
to
sow
in
ioy
,
and
reape
in
teares
?
or
(
more
rightly
to
speake
)
both
to
sow
and
to
reape
in
teares
?
Thow
seest
now
(
Christian
Reader
)
a
farther
interest
the
minister
hath
vnto
his
maintenance
.
It
is
not
only
an
inheritance
and
annuitie
giuen
&
assigned
him
by
God
,
and
so
due
to
him
,
because
the
Lord
hath
passed
it
ouer
vnto
him
by
assignation
(
as
also
wee
shal
hereafter
see
)
:
but
it
is
also
due
to
him
by
the
Law
and
rule
of
equitie
,
because
of
his
labour
.
Hee
deserues
it
at
our
hands
,
and
earnes
euery
penny
thereof
dearely
,
before
hee
hath
it
:
And
therefore
looke
what
right
the
seruant
hath
to
his
wages
,
the
labourer
to
his
hire
,
the
very
like
,
as
great
right
and
interest
hath
the
minister
to
his
maintenance
,
and
whatsoeuer
is
his
due
.
As
his
right
is
great
,
and
the
cause
,
why
it
ought
to
bee
payd
him
,
iust
and
equall
:
so
is
the
fault
great
,
and
the
course
very
vnequall
,
if
it
bee
not
performed
.
In
the
common
opinion
euen
of
wordly
men
,
hee
is
counted
very
vnreasonable
,
and
of
a
bad
conscience
,
that
will
keep
away
wages
from
a
seruant
,
or
not
pay
a
workman
and
labourer
his
hire
.
Iudge
then
,
what
reason
or
conscience
is
it
,
to
keep
backe
the
ministers
maintenance
which
is
his
wages
?
to
deny
or
debarre
him
his
due
,
which
is
his
hire
?
God
dooth
so
exactly
require
the
performance
of
that
dutie
toward
hm
that
worketh
in
thy
field
,
that
in
his
law
hee
sets
an
houre
by
which
it
must
be
payd
,
Leuit.
19.
13.
The
workemans
hire
shal
not
abide
with
thee
vntil
the
morning
.
Hee
must
bee
payd
ouernight
,
the
very
same
day
at
euen
that
it
is
due
.
Deut.
24.
15.
Moses
addeth
a
reason
why
:
least
,
(
saith
hee
)
hee
crie
against
thee
vnto
the
Lord
,
and
it
bee
sin
vnto
thee
.
And
in
Malac.
3.
5.
the
Lord
laies
an
heauie
curse
,
and
threatens
to
be
swift
in
Iudgement
against
them
that
keep
backe
the
hirelings
wages
.
The
Lord
beeing
thus
prouident
for
the
good
vsage
of
the
poore
labourer
in
thy
barne
or
field
;
lookes
hee
not
for
as
good
dealing
,
and
as
due
payment
vnto
those
that
labour
in
his
owne
vineyard
,
and
whom
he
hath
sent
foorth
into
his
owne
haruest
?
or
will
he
not
as
speedily
and
seuerely
reuenge
their
cause
,
and
right
their
wrongs
,
when
they
shall
cry
vnto
him
for
the
iniuries
that
are
offered
vnto
them
,
and
for
the
wrongs
and
oppressions
they
receiue
and
sustaine
at
the
hands
of
such
as
keepe
backe
their
hire
,
&
pay
not
then
their
wages
,
but
deny
them
their
iust
&
appoynted
portions
?
The
bread
of
deceit
(
saith
Salomon
)
is
sweete
to
a
man
:
It
is
goods
cleare
gayned
,
&
so
much
well
saued
some
may
thinke
,
that
is
gotten
from
the
Church
,
and
kept
from
the
Minister
:
but
if
any
proue
the
richer
thereby
at
length
,
or
such
goods
doe
long
prosper
,
I
am
much
deceyued
.
For
sure
I
am
,
that
there
is
a
God
that
iudgeth
the
earth
.
Thus
farre
of
the
principall
cause
why
,
viz.
in
regard
euen
of
desert
,
people
ought
to
yeelde
vnto
their
Ministers
due
maintenance
.
Besides
which
,
the
same
wordes
of
this
parcell
of
scripture
in
hand
,
viz.
let
him
that
is
taught
,
and
him
that
teacheth
,
may
yeelde
vs
yet
another
reason
or
cause
thereof
:
and
that
is
,
in
regard
,
not
of
that
they
doe
,
but
(
as
I
may
say
)
in
regarde
of
that
they
doe
not
.
I
meane
for
that
they
doe
not
intermeddle
,
(
for
so
they
should
not
)
in
the
trades
,
occupations
and
professions
of
other
men
:
but
as
they
are
consecrated
to
god
,
do
giue
themselues
wholly
〈◊〉
the
Ministerie
and
seruice
of
the
Church
,
&
so
do
not
by
dealing
in
their
trades
,
take
from
other
men
their
liuings
.
In
which
respect
,
euen
as
that
was
one
especiall
reason
,
why
the
Iewes
payd
tithes
vnto
their
brethren
the
Leuits
,
viz.
for
that
they
had
none
inheritance
among
them
;
but
that
which
should
haue
beene
their
part
,
went
in
common
among
the
rest
:
so
this
ought
to
be
one
sufficient
cause
,
why
the
Ministers
of
the
Gospell
should
haue
maintenance
of
and
from
others
,
Because
they
entangle
not
themselues
with
the
affaires
of
this
life
as
doo
others
:
which
if
they
did
and
might
doo
,
would
happily
bee
more
preiudice
to
others
then
their
maintenance
now
comes
too
.
For
were
they
not
called
by
God
to
this
busines
,
and
set
a
part
for
this
worke
of
the
Gospel
alone
,
they
could
set
themselues
,
some
to
bee
Lawyers
,
some
Marchants
,
some
husbandmen
,
some
artificers
,
&c.
which
would
greatly
increase
the
number
of
them
that
bee
of
such
professions
,
to
the
no
little
hindrance
of
such
as
liue
thereby
,
and
so
dooing
they
might
bee
able
to
liue
of
themselues
.
But
this
seeing
they
doe
not
,
beeing
yet
all
seruants
of
one
God
,
all
members
of
the
same
common-wealth
,
all
subiects
to
the
same
King
,
it
is
reason
they
bee
releeued
&
prouided
:
for
by
some
other
way
:
least
extreame
necessitie
compell
them
intruding
vpon
the
trades
,
sciences
&
professions
of
other
men
,
to
doo
that
which
otherwise
they
neither
should
nor
would
.
CHAP.
III.
Being
a
more
speciall
explication
of
the
hearers
duety
,
before
in
generall
sort
onely
set
downe
,
it
sheweth
;
Of
what
sorte
of
goods
the
minister
must
haue
a
parte
.
And
what
this
word
(
goods
)
vsed
in
the
text
dooth
signifie
.
Text.
Make
him
partaker
of
all
his
goods
.
WHereas
I
obserued
in
this
verse
,
conteyning
the
precept
,
3.
things
(
to
bee
specially
obserued
,
viz.
)
First
the
persons
who
must
contribute
;
secondly
,
the
cause
why
;
and
thirdly
,
the
matter
what
:
viz.
a
part
of
all
his
goods
:
I
am
now
come
to
that
point
,
to
examine
and
discusse
,
what
it
is
,
that
hee
that
is
taught
must
doo
for
his
teacher
;
that
is
,
make
him
partaker
of
all
his
goods
.
This
is
the
point
which
is
Caput
Rei
,
the
chiefe
of
all
,
as
wherein
lyes
(
as
they
say
)
the
key
of
the
worke
,
in
respect
whereof
,
all
that
I
haue
hitherto
said
,
is
but
little
.
For
that
already
past
,
consisteth
wholly
in
generall
points
:
but
now
follow
such
as
are
particular
.
In
laying
downe
whereof
,
I
know
before
,
that
I
shal
speake
directly
against
some
such
courses
as
manie
thinke
to
bee
very
good
,
and
bring
to
light
some
things
vnthought
off
in
these
daies
.
And
therefore
here
specially
I
doo
intreat
thee
(
curteous
and
Christian
Reader
)
to
lay
aside
all
passion
and
preiudicate
opinion
,
and
to
read
mee
with
such
religious
affection
,
and
indifferent
minde
,
as
becommeth
him
that
seeketh
the
truth
,
and
preferreth
the
minde
of
God
,
before
the
maners
of
men
.
My
meaning
is
not
to
offend
any
,
but
to
satisfie
all
:
not
to
contend
about
any
thing
,
but
to
examine
euery
thing
by
the
rule
of
righteousnes
,
trying
out
by
the
very
touchstone
of
all
truth
(
Gods
vndefiled
word
)
what
is
gold
,
and
what
is
copper
:
which
cannot
but
bee
as
necessary
for
others
to
know
,
as
for
mee
to
vtter
.
Let
not
man
therefore
receiue
that
with
the
left
hand
,
which
I
deliuer
with
the
right
:
For
mine
owne
part
,
knowing
this
to
bee
a
very
necessary
kinde
of
doctrine
for
these
times
;
as
Paul
would
not
forbeare
to
set
foorth
the
doctrine
of
the
resurrection
to
the
Athenians
,
veritas
non
quaerit
angulos
.
Trueth
is
not
ashamed
of
the
light
,
it
seeke●
no
corners
.
And
now
leauing
preambles
,
let
vs
come
to
the
point
.
The
matter
,
now
to
be
considered
off
is
,
what
hee
that
is
taught
must
doo
,
viz.
Hee
must
make
his
teacher
partaker
with
him
of
all
his
goods
.
In
these
words
,
2.
things
specially
doo
offer
themselues
to
our
consideration
.
The
first
is
,
whereof
hee
is
to
let
him
haue
a
part
.
The
second
is
,
what
part
or
how
much
thereof
,
hee
must
let
him
haue
.
For
the
first
of
these
,
the
words
are
plaine
.
Hee
must
haue
a
part
of
his
goods
,
that
is
,
of
his
goods
in
generall
whatsoeuer
they
bee
,
and
of
all
his
goods
,
that
is
,
of
euery
sort
of
his
goods
,
some
,
of
what
kinde
or
sort
soeuer
they
bee
in
speciall
.
What
the
Apostle
meaneth
by
goods
,
of
all
his
lands
,
or
of
all
his
increase
,
or
of
all
his
fruites
,
or
all
his
labors
,
some
question
and
difficultie
might
haue
beene
made
,
what
might
be
the
sense
;
but
vsing
no
word
that
is
any
way
ambiguous
&
subiect
to
equiuocation
,
but
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
goods
,
which
comprehends
in
all
mens
knowledge
indefinitely
(
as
Bona
amongst
the
Latins
)
whatsoeuer
a
man
liues
by
,
there
is
no
place
left
for
any
euasion
or
contention
.
If
any
difference
at
all
bee
,
and
that
the
Apostles
words
should
bee
pressed
more
to
one
sort
of
goods
then
another
,
the
vse
of
the
word
with
vs
,
would
permit
it
to
bee
vnderstand
rather
of
moueable
goods
,
of
goods
gotten
by
labour
and
art
,
as
by
trade
and
occupation
,
then
of
land
and
its
increase
.
For
in
our
English
phrase
we
do
commonly
call
those
kinde
of
meanes
to
liue
by
goods
,
but
the
other
lands
.
And
accordingly
when
wee
will
expresse
a
mans
whole
estate
,
wee
say
in
lands
and
goods
:
or
put
a
difference
betweene
the
different
estates
of
men
,
wee
say
,
One
is
worth
thus
much
in
lands
,
another
thus
much
in
goods
:
which
maner
of
speech
wee
finde
also
vsed
in
scripture
,
as
Act.
2.
45.
where
it
is
sayd
,
That
the
godly
conuerts
sold
their
possessions
and
goods
;
that
is
,
all
that
euer
they
had
,
mooueable
and
vnmooueable
,
lands
and
other
thinges
whatsoeuer
.
So
that
vnlesse
wee
will
vnderstand
the
word
here
vsed
,
to
signifie
,
onely
and
specially
,
not
lands
but
other
goods
,
not
riches
,
rising
of
inheritance
&
possessions
,
but
such
onely
as
are
gotten
by
arte
and
labour
,
which
indeed
were
absurd
;
wee
must
take
it
as
reason
requires
,
and
all
interpreters
doo
consent
,
for
all
that
a
man
hath
,
all
sorts
of
goods
and
substance
whatsoeuer
.
This
sense
standing
for
good
,
and
going
currant
as
needs
it
must
;
this
clause
dooth
plainely
shewe
,
That
such
as
liue
by
trades
and
sciences
,
by
art
and
labour
(
as
the
greatest
number
do
in
townes
and
Cities
)
are
no
lesse
lyable
to
this
dutie
,
and
bound
to
contribute
toward
the
maintenance
of
their
ministers
,
then
those
that
liue
by
husbandry
&
tillage
,
by
the
fruites
and
increase
of
the
earth
.
Many
of
that
sort
of
men
doo
presume
,
that
because
they
haue
not
lands
&
fields
to
yeeld
them
increase
,
therefore
they
ought
to
pay
little
or
nothing
.
But
,
that
therein
they
doo
deceiue
themselues
,
these
words
of
our
text
doo
make
it
as
apparant
as
the
light
at
noone
daies
.
For
if
that
whereby
they
doo
liue
,
bee
goods
:
if
that
which
they
get
by
their
trades
and
occupations
,
sciences
and
industry
,
arte
and
labour
,
bee
goods
,
as
wel
as
that
the
husbandman
getteth
by
his
tillage
and
increase
of
the
earth
,
(
and
that
is
already
so
apparantly
conuinced
,
that
it
cannot
be
denyed
)
then
is
it
cleare
that
the
minister
ought
to
haue
a
part
with
them
thereof
,
aswell
as
with
the
husbandman
in
that
he
possesseth
and
liues
by
.
As
the
Minister
makes
no
respect
in
executing
of
his
Ministerie
,
whether
those
he
teacheth
be
husbandmen
or
merchants
,
tradesmen
or
artificers
,
but
teacheth
all
,
ministereth
the
word
and
sacraments
to
all
indifferently
;
so
they
are
to
make
no
difference
betweene
these
and
those
goods
,
whether
they
be
gotten
by
land
or
by
sea
,
by
trade
or
by
tillage
,
by
husbandry
or
by
merchandize
,
by
natures
increase
or
arts
industrie
:
but
by
that
whereby
they
doe
maintaine
themselues
and
liue
by
,
by
that
and
those
kind
of
goods
,
they
must
helpe
to
maintaine
him
too
.
That
the
Apostle
did
speake
it
indifferently
of
the
one
sorte
of
goods
aswell
as
of
the
other
,
and
intended
directly
it
should
be
a
rule
for
the
one
sort
of
hearers
aswel
as
for
the
other
;
there
needs
no
better
proofe
nor
other
argument
,
then
the
practise
of
this
kind
of
doctrine
in
those
times
.
For
it
is
most
certaine
and
easie
to
be
conceiued
,
by
any
that
hath
neuer
so
small
knowledge
,
and
but
superficiall
vnderstanding
in
the
scriptures
,
That
Christians
in
those
daies
were
for
the
most
part
citizens
and
townesmen
,
tradesmen
and
artificers
:
and
therefore
they
were
the
first
and
most
speciall
persons
that
were
then
to
practize
thus
,
and
did
aboue
all
others
impart
of
their
goods
vnto
their
teachers
.
The
historie
,
called
The
Acts
of
the
Apostles
,
is
full
of
examples
of
this
sorte
:
which
for
breuities
sake
I
leaue
to
the
Reader
to
be
perused
.
2.
If
we
call
to
minde
the
principall
cause
and
reason
,
already
noted
out
of
the
text
,
why
all
sorts
of
men
should
giue
of
their
goods
to
this
vse
,
is
it
not
the
same
to
one
sorte
as
well
as
to
another
?
If
townesmen
haue
as
great
neede
of
teaching
as
they
in
the
countrey
or
rather
more
?
If
they
can
no
more
be
without
a
Minister
then
the
other
?
why
should
they
not
maintaine
him
aswell
as
the
other
?
3.
Goe
to
the
rule
of
Equitie
,
which
telles
vs
,
that
The
labourer
is
worthie
of
his
hire
:
and
if
by
that
rule
,
the
townesman
,
or
tradesman
,
be
bound
to
pay
him
that
worketh
for
him
in
his
shop
,
his
house
,
or
other
busines
which
concerns
his
body
,
no
lesse
then
the
husbandman
is
,
and
dooth
and
will
giue
as
good
wages
for
such
causes
as
hee
:
why
should
hee
not
pay
his
minister
likewise
,
that
labours
for
his
soule
,
and
doth
his
best
worke
,
as
largely
and
bountifully
as
the
husbandman
dooth
?
4.
Looke
vpon
the
necessity
and
state
of
the
minister
:
And
hath
not
hee
that
liues
in
the
towne
need
of
asmuch
maintenance
as
hee
that
liues
in
the
country
?
Nay
rather
hath
hee
not
need
of
much
more
?
For
,
needes
not
his
study
to
be
greater
?
Is
not
housekeeping
,
is
not
diet
and
apparell
,
more
chargeable
vnto
him
?
is
there
not
greater
cause
of
hospitalitie
?
why
then
,
where
there
is
greatest
need
,
should
there
bee
meanest
help
?
and
where
is
most
vse
of
maintenance
,
there
least
bee
yeelded
?
5.
Besides
all
this
,
Consider
wee
whence
all
men
haue
their
goods
.
Is
it
not
God
,
that
same
God
,
that
giueth
his
blessing
aswel
vpon
the
labours
of
them
that
liue
by
trades
,
or
handicrafts
,
as
vpon
the
increase
of
the
earth
?
that
maketh
men
to
prospe●
,
whether
it
bee
by
sea
or
by
land
?
that
giueth
the
townesman
power
to
get
riches
,
aswel
as
the
countryman
?
And
then
seeing
it
is
euery
mans
duety
that
hath
receiued
ought
at
Gods
hand
,
to
honour
God
therewith
,
and
shewe
himselfe
thankfull
to
God
,
as
to
the
authour
&
giuer
of
all
things
;
ought
not
the
tradesman
,
the
townesman
,
and
Citizen
doo
this
aswel
as
the
husbandman
?
When
Salomon
,
Prou.
3.
9.
saith
,
Honour
the
Lord
with
thy
riches
:
or
as
other
translations
read
,
With
thy
substance
,
and
with
the
first
fruites
of
all
thine
increase
:
dooth
hee
speake
onely
of
goods
that
arise
by
increase
of
the
earth
?
or
dooth
hee
not
rather
in
the
first
clause
speake
generally
of
all
goods
whatsoeuer
?
and
in
the
latter
particularly
of
such
as
arise
by
tillage
?
Read
but
the
note
in
the
margent
,
and
consider
.
Thus
,
by
the
manifest
words
of
the
text
,
the
practise
of
the
doctrine
in
the
Apostles
time
,
the
vse
of
the
ministery
,
the
rule
of
equitie
,
the
state
of
the
minister
,
and
the
authour
from
whom
all
haue
their
goods
;
it
appeares
,
that
they
that
haue
one
sort
of
goods
aswel
as
another
,
ought
to
pay
of
that
they
haue
,
to
the
minister
for
his
maintenance
.
Let
men
therefore
learne
to
make
more
conscience
of
this
matte
;
,
seeing
wee
plainely
see
,
That
as
it
is
a
very
vnreasonable
thing
to
looke
that
the
minister
should
teach
them
,
&
labour
in
his
ministery
for
them
for
nothing
,
beeing
flatly
against
the
rule
of
equitie
:
so
it
is
also
a
wicked
and
vngodly
thing
;
beeing
a
manifest
b●each
of
Gods
ordinance
&
commaundement
,
who
hath
ordeined
&
commaunded
,
That
euerie
one
that
is
taught
in
the
word
,
of
those
goods
that
hee
hath
whatsoeuer
they
bee
,
should
giue
a
p●●t
to
him
that
dooth
teach
him
,
and
so
honour
the
Lord
with
his
substance
.
CHAP.
IIII.
Sheweth
,
That
the
right
and
best
maner
of
payment
to
the
minister
,
is
.
That
hee
bee
payd
his
parte
of
euery
thing
in
specie
,
that
is
,
in
its
proper
kinde
,
as
naturally
God
dooth
send
it
,
and
not
by
a
set
stipend
.
Text.
Partaker
of
all
his
goods
.
HAuing
now
seene
in
generall
whereof
the
minister
must
haue
a
parte
,
next
wee
are
to
note
the
same
thing
in
special
;
that
is
,
in
what
sort
it
ought
to
bee
payd
vnto
him
.
To
which
purpose
it
serueth
well
,
that
our
Apostle
saith
not
only
of
his
goods
,
but
which
is
more
,
of
all
his
goods
;
that
is
of
euery
sorte
of
his
goods
some
.
Hee
must
,
as
wee
say
in
this
case
,
bee
payd
in
specie
,
in
the
very
kind
.
Otherwise
,
hee
may
haue
a
part
of
his
goods
;
but
not
of
all
his
goods
:
as
two
pence
at
Easter
,
a
sheafe
of
corne
at
haruest
,
&c.
is
a
part
of
a
mans
goods
,
but
not
of
all
his
goods
.
But
then
thou
giuest
him
a
parte
of
all
thy
goods
,
when
then
payest
him
a
parte
of
thy
corne
,
thy
hey
,
and
thy
cattell
,
thou
hauing
corne
,
hey
,
and
cattel
:
a
part
of
the
fruits
of
thine
orchard
and
garden
,
thou
hauing
orchard
and
garden
:
a
parte
of
thy
fish
and
of
thy
foule
,
if
thou
haue
taken
fish
or
foule
:
a
parte
of
thy
spoiles
taken
in
warre
,
thou
hauing
gotten
a
bootie
in
warre
:
a
parte
of
thy
money
gotten
by
thy
trade
or
labour
,
thou
hauing
gained
by
thy
trade
and
labour
:
in
a
word
,
a
part
of
euery
seuerall
thing
which
thou
doest
liue
by
,
and
comes
to
thine
hand
as
thy
goods
,
his
s●are
is
many
therein
aswel
as
thine
owne
,
how
sortes
soeuer
thow
hast
.
Thus
the
children
of
Israel
,
Gods
owne
people
,
dealt
with
the
priests
in
their
daies
,
as
wee
may
read
in
diuers
places
of
those
auncient
stories
;
and
namely
,
Num.
31.
where
it
is
recorded
,
That
the
children
of
Israel
hauing
gotten
a
great
booty
in
●arre
,
they
payd
out
of
it
(
and
that
by
the
Lords
appointment
)
the
Lords
tribute
vnto
the
Leuits
,
both
of
the
person●
,
women
sl●●es
;
and
of
the
cattell
,
beeues
,
asses
,
and
sheepe
.
Yea
of
the
very
iewels
they
gaue
also
an
offring
,
of
euery
sort
some
,
as
there
they
are
reckoned
vp
,
vers.
50.
Iewels
of
golde
,
bracelets
,
and
chaines
,
rings
,
earings
,
and
ornaments
of
the
legs
.
The
like
haue
wee
2.
Chro.
31.
where
it
is
reported
thus
;
The
children
of
Israel
and
of
Iuda
brought
vnto
the
house
of
God
,
for
the
Priests
and
the
Leuits
,
bullocks
&
sheepe
,
corne
,
Wine
,
honie
,
and
of
all
the
increase
of
the
field
,
and
the
tithes
of
all
things
,
and
laid
them
on
manie
heapes
.
Nehem.
10.
and
13.
wee
doo
read
how
by
the
commaundement
and
encouragement
of
that
good
Ruler
Nehemiah
,
the
whole
congregation
of
Israel
,
beeing
newly
returned
from
the
captiuity
of
Babylon
,
doo
enter
couenant
with
the
Lord
to
doo
the
like
.
And
that
this
practise
continued
euen
in
our
Sauiours
time
,
and
not
without
his
approbation
,
wee
may
gather
by
his
words
concerning
the
Pharisies
,
Math.
23.
23.
who
(
as
he
testifieth
)
tithed
the
ver●e
〈◊〉
&
rue
,
annis
and
cu●●●in
,
and
euery
other
hearbe
.
They
payd
not
for
the
tithe
of
them
;
but
tithed
them
,
that
is
,
payde
the
tithe
thereof
in
its
kind
.
And
this
saith
our
Sauiour
,
they
ought
to
haue
done
,
whereunto
accordeth
that
vain-glorious
ostentation
of
the
Pharisee
,
Luc.
18.
12.
who
saith
,
That
hee
paid
tithe
of
all
that
euer
hee
did
possesse
.
How
much
this
course
of
paying
the
minister
euery
thing
in
his
owne
kinde
pleaseth
God
,
wee
may
easily
coniecture
by
this
,
That
hee
allowed
none
other
course
amongst
his
owne
people
for
his
seruants
the
sonnes
of
Leui
,
vnto
whom
notwithstanding
they
dwelt
not
as
mynisters
doo
now
,
at
home
amongst
the
people
in
euery
seueral
City
,
towne
or
village
,
but
were
resident
by
themselues
,
either
at
the
house
of
God
,
or
in
their
owne
Cities
,
hee
appointed
by
expresse
Law
,
at
their
owne
charge
,
as
farre
as
I
can
gather
(
which
was
no
smal
trauaile
and
expense
)
to
bring
home
to
them
all
their
dueties
,
as
your
may
read
,
Deut.
12.
11.
When
there
shall
bee
a
place
which
the
Lord
your
God
shall
choose
to
cause
his
name
to
dwell
there
,
thither
shall
you
bring
all
that
I
commaund
you
;
that
is
,
your
burnt
offerings
and
your
sacrifices
,
your
tithes
,
and
the
offerings
of
your
hands
,
&
all
your
speciall
vowes
whi●●
yee
vow
vnto
the
Lord
.
Besides
that
,
whereas
there
were
of
the
seed
of
Leui
two
sortes
,
Priestes
&
Leuits
,
the
tenth
of
all
things
beeing
payd
vnto
the
Leuits
in
kinde
,
they
(
the
Leuits
)
were
bound
by
expresse
law
likewise
,
to
pay
vnto
the
priests
the
tenth
of
that
tenth
in
his
kinde
also
;
as
appeareth
,
Numb.
18.
26.
and
Nehem.
10.
38.
neither
it
is
vnlikely
,
but
that
that
which
commeth
from
God
vnto
vs
,
by
the
natural
course
of
his
prouidence
,
which
we
know
to
be
most
innocent
and
pure
,
is
(
beeing
returned
vnto
him
)
therefore
best
accepted
,
because
least
spotted
with
the
staine
of
vnlawfull
or
indirect
procurement
.
And
as
this
course
best
of
all
other
pleased
God
,
so
hath
it
likewise
most
liked
the
Church
of
God
,
and
the
Christian
gouernors
of
the
Church
(
as
imitators
of
God
)
in
all
ages
since
:
as
may
and
dooth
manifestly
appeare
by
the
practise
of
all
Christendome
,
for
many
hundred
yeares
together
,
&
by
sundry
lawes
and
constitutions
both
spirituall
and
temporall
,
ciuill
and
cannon
;
which
here
to
recite
were
but
superfluous
.
I
may
adde
further
,
That
not
onely
the
Iewes
in
time
of
the
lawe
,
and
Christians
in
time
of
the
Gospell
,
haue
approoued
this
course
,
but
that
likewise
it
was
in
practise
through
the
very
instinct
of
nature
,
&
light
of
reason
,
euen
before
the
Law
in
time
of
nature
,
and
where
the
Law
reigned
not
in
its
time
,
amongst
the
very
heathen
.
For
,
to
speake
nothing
of
the
offerings
of
Cain
and
Abel
,
Genes.
4.
(
because
therein
is
no
mention
made
of
any
priest
,
though
it
bee
probable
,
that
they
were
not
offered
vp
vnto
the
Lord
without
a
priest
;
who
,
seruing
at
the
altar
,
by
the
very
Law
of
nature
was
to
participate
with
the
altar
)
who
offered
according
to
their
seuerall
professions
of
life
,
of
such
things
as
they
had
;
that
is
,
Cain
of
the
fruits
of
the
ground
,
and
Abel
the
first
borne
and
fatte
of
his
sheep
.
Wee
haue
,
Gen.
14.
a
plaine
instance
for
it
in
Abraham
:
who
(
hauing
obteined
a
great
victory
against
his
enemies
)
is
there
expressely
reported
to
haue
giuen
vnto
Melchizedec
,
Priest
of
the
high
God
,
a
certaine
part
of
all
;
that
is
,
as
some
vnderstand
it
,
of
all
the
goods
he
had
whatsoeuer
,
or
of
all
,
that
is
as
others
expound
it
,
and
the
text
of
scripture
,
Heb.
7.
4.
seemes
to
confirme
,
of
all
the
spoiles
&
prey
that
hee
had
taken
in
the
warre
,
of
euery
sort
some
.
And
the
like
in
Iacob
,
Gen.
28.
who
there
voweth
(
which
no
doubt
hee
,
most
religiously
,
after
performed
,
Gen.
35.
3.
)
to
giue
vnto
God
of
all
(
that
is
,
of
euery
kinde
of
thing
according
to
his
kinde
)
that
God
should
giue
vnto
him
,
a
certaine
part
.
And
touching
the
heathen
,
Plinie
,
an
Historiographer
of
no
smal
account
and
credit
,
reporteth
of
the
Romanes
,
That
they
vsed
not
to
spend
their
wines
or
new
fruites
,
till
the
Priestes
had
receiued
a
part
thereof
.
And
of
the
Sabeans
&
Aethiopians
,
people
of
the
East
,
That
of
those
spices
which
those
countries
yeelded
in
great
plenty
&
varietie
,
the
custome
was
,
that
the
merchants
might
not
meddle
with
any
,
till
the
Priests
had
laid
out
of
euery
sort
vnto
their
Gods
,
their
accustomed
portions
.
And
of
diuers
other
nations
,
Festus
another
story-writer
,
dooth
giue
this
generall
testimony
;
The
people
of
auncient
times
vsed
to
offer
of
euerie
thing
a
part
vnto
their
Gods
.
So
that
before
the
Law
,
vnder
the
Law
,
and
since
the
Law
,
amongst
Heathens
,
Iewes
and
Christians
,
the
auncient
and
common
,
and
so
the
best
and
most
approued
practise
hath
beene
,
to
pay
to
the
Priestes
and
ministers
of
the
Church
,
Gods
part
in
kind
.
Neither
is
it
without
great
and
apparant
reason
that
thus
it
should
bee
.
For
if
wee
consider
of
it
,
wee
shall
finde
that
it
is
euery
way
the
best
,
most
equall
,
and
indifferent
course
that
can
bee
.
First
,
it
dooth
after
a
sorte
correspond
vnto
that
the
teacher
dooth
;
while
,
like
as
the
minister
of
God
dooth
impart
vnto
his
hearer
in
spiritual
things
all
the
counsell
of
God
,
and
deliuers
vnto
him
euery
principle
of
Religion
,
instructs
him
in
all
seuerall
duties
,
and
increaseth
him
in
all
kinde
of
Christian
knowledge
,
hiding
and
keeping
backe
nothing
from
him
,
that
God
hath
appointed
him
to
teach
,
and
behooues
the
other
to
learne
;
as
notably
our
Apostle
dooth
for
himselfe
protest
,
Act.
20.
27
:
so
the
hearer
againe
for
his
parte
,
by
a
kinde
of
retribution
,
dooth
render
vnto
his
teacher
in
temporall
things
,
a
parte
of
all
that
hee
hath
,
some
of
euery
sorte
of
goods
that
God
hath
blest
him
withall
,
hiding
and
keeping
backe
from
him
no
kinde
of
thing
,
that
is
once
his
owne
.
2.
It
is
the
truest
and
iustest
kind
of
payment
that
can
bee
.
For
,
so
the
minister
may
haue
his
ful
due
,
without
diminution
or
alteration
:
which
how
much
God
respecteth
,
may
appeare
by
2.
speciall
places
in
his
law
.
The
first
is
,
Leuit.
27.
33.
where
it
is
sayd
,
Of
that
which
was
the
Lords
parte
,
hee
that
was
to
pay
it
,
should
not
looke
whether
it
were
good
or
bad
,
neither
shall
hee
chaunge
it
.
See
,
God
would
haue
it
as
it
did
rise
;
else
if
he
did
chaunge
it
,
both
it
&
that
it
was
chaunged
for
,
was
holie
to
the
Lord
,
and
might
not
be
redeemed
.
The
other
place
is
,
Deut.
26.
12.
where
the
people
paying
their
tithes
are
inioyned
to
doo
it
in
maner
vpon
their
oathe
,
with
very
solemne
protestation
before
the
Lord
.
The
summe
whereof
is
this
;
When
thou
hast
made
an
end
of
tithing
,
then
thou
shalt
saye
before
the
Lord
thy
God
,
I
haue
brought
the
hallowed
thing
out
of
mine
house
,
and
also
haue
giuen
it
to
the
Leuit
according
to
thy
commaundement
.
I
haue
not
eaten
thereof
in
my
mourning
,
that
is
for
any
necessitie
whatsoeuer
,
nor
suffered
ought
to
perish
through
anie
vncleannes
;
by
putting
it
to
any
prophane
vse
;
but
haue
hearkened
to
the
voice
of
the
Lord
my
God
,
and
doone
after
all
that
thou
hast
commaunded
mee
.
That
is
,
I
haue
payd
euery
thing
iustly
,
as
in
thy
law
I
am
appointed
.
Looke
downe
therefore
from
thine
holie
habitation
,
euen
from
heauen
,
&
blesse
,
&c.
As
who
would
say
,
Hee
desired
to
be
blessed
and
prospered
in
all
that
hee
had
,
none
otherwise
,
but
according
as
hee
had
dealt
truely
and
iustly
with
God
and
his
ministers
in
that
point
:
and
acknowledged
as
was
iust
,
and
dooth
no
doubt
come
still
to
passe
,
that
there
were
no
hope
to
prosper
well
,
if
hee
should
defraud
God
and
his
seruants
of
their
sacred
and
appointed
portions
.
3.
It
is
the
speediest
course
whereby
the
minister
may
receiue
his
due
,
sooner
then
else
hee
possibly
can
or
should
.
For
,
payd
in
kind
;
assoone
as
it
can
bee
seuered
from
the
rest
of
that
kinde
,
it
may
bee
payd
:
which
cannot
so
speedily
alwaies
bee
done
,
if
the
owner
bee
permitted
to
conuert
it
first
into
mony
.
And
this
also
was
a
point
specially
prouided
for
,
in
the
Law
of
God
;
as
appeareth
,
[
*
](A21107-e4600-b)
*
Whereupon
S.
August
.
ser.
de
temp.
219.
Exod.
22.
29.
where
it
is
sayde
:
Thine
abundance
,
and
thy
licour
shalt
thou
not
keepe
backe
:
that
is
,
thou
shalt
not
defer
the
payment
of
them
to
the
priest
;
for
that
is
meant
by
keping
backe
,
(
Tremell
▪
)
thus
;
Ne
differto
dare
,
Deferre
not
,
that
is
,
put
not
off
the
payment
of
it
from
time
to
time
,
but
doo
it
out
of
hand
,
so
soone
as
it
is
payable
.
And
indeed
if
it
bee
an
offence
to
God
,
to
keep
backe
the
wages
of
the
●ireling
,
that
worketh
for
thee
about
thine
owne
busines
,
and
not
to
pay
him
assoone
as
it
is
due
,
as
wee
are
taught
Deut.
24.
15.
&
otherwhere
;
shall
we
thinke
that
hee
wil
be
pleased
,
if
his
workman
that
labours
for
vs
in
his
haruest
bee
payd
when
it
pleaseth
vs
,
at
our
leisure
once
in
a
yeare
,
happely
in
2.
yeare
,
and
not
so
soone
as
any
parte
of
his
maintenance
falleth
out
to
bee
due
vnto
him
?
4.
It
is
the
most
necessary
course
that
can
bee
.
For
the
minister
beeing
to
keepe
house
,
and
hospitality
too
,
(
for
that
is
required
at
his
hands
,
1.
Tim.
3.
2.
and
they
must
doo
it
that
haue
wherewith
)
hee
shal
bee
the
better
enabled
,
yea
,
and
the
more
occasioned
thereunto
,
receiuing
euery
thing
in
kind
,
and
so
hauing
prouision
of
one
thing
or
other
alwaies
at
hand
.
And
this
is
a
point
so
necessary
to
bee
considered
of
in
these
daies
,
wherein
charity
is
growne
colde
,
houskeeping
let
downe
,
and
hospitality
in
maner
banisht
both
out
of
Churchmens
and
laymens
houses
;
that
if
by
this
meanes
,
viz.
by
paying
the
minister
his
due
in
kinde
it
might
any
whit
bee
reuoked
,
and
restored
;
that
onely
good
thereof
were
cause
enough
why
it
should
with
all
care
bee
performed
:
that
so
,
in
so
holy
and
necessary
a
good
worke
,
men
,
specially
they
that
should
bee
men
of
example
to
others
,
might
not
bee
any
way
hindred
and
discouraged
,
but
furthered
therein
to
the
vttermost
.
5.
It
is
the
most
certaine
and
stable
course
that
can
bee
,
as
which
is
least
subiect
to
alteration
:
because
howsoeuer
the
prices
of
things
dooe
rise
or
fal
,
and
daily
change
,
yet
the
things
themselues
change
not
.
And
therefore
Nature
,
which
commonly
is
one
,
must
needs
bee
the
most
indifferent
and
permanent
standart
betweenes
God
&
man
,
the
minister
and
his
people
,
that
can
bee
.
God
seemed
to
haue
respect
herevnto
,
Num.
18.
27.
when
commanding
the
Leuits
to
pay
the
tenth
of
their
tithes
to
the
priests
in
kinde
,
he
sayth
,
that
so
dooing
it
should
bee
reckoned
vnto
them
as
the
corne
of
the
b●rne
,
or
as
the
abundance
of
the
wine-presse
:
that
is
,
it
should
bee
accounted
,
as
if
it
had
beene
growne
vpon
their
owne
ground
:
by
meanes
whereof
the
priests
with
them
,
and
they
with
the
people
,
should
still
from
time
to
time
receiue
more
or
losse
,
as
God
gaue
the
increase
,
which
obserued
still
,
must
needes
bee
the
most
equal
and
certaine
course
howsoeuer
the
world
goe
.
For
so
,
the
minister
,
as
God
blesseth
the
people
,
shall
bee
partaker
of
the
blessing
;
and
if
they
suffer
losse
,
hee
likewise
shall
beare
(
as
is
fitte
)
the
burthen
equally
with
them
.
Thus
by
all
hitherto
sayd
,
that
is
,
by
the
practise
of
all
ages
,
the
Law
of
God
for
his
owne
people
,
and
by
manifest
and
manifolde
reasons
,
it
may
appeare
,
that
the
right
and
best
course
for
payement
of
the
minister
is
,
to
paye
him
in
specie
,
a
parte
of
euery
sort
of
a
mans
goods
,
as
it
dooth
arise
in
his
kinde
.
Some
doo
make
a
question
,
whether
it
were
better
that
ministers
generallie
were
payd
their
maintenance
by
the
things
in
kinde
,
as
commonly
they
are
,
or
as
in
some
fewe
places
,
by
set
stipend
?
Such
a
question
is
sufficiently
aunswered
by
that
already
sayd
.
I
deny
not
,
but
that
in
cases
extraordinary
,
and
in
some
places
,
a
stipend
may
prooue
more
conuenient
:
but
generally
and
ordinarilie
(
for
that
is
the
question
)
to
turne
all
into
stipends
,
must
needes
bee
generallie
and
absolutely
the
worst
course
.
As
for
that
that
may
bee
obiected
,
touching
the
toile
and
labour
that
the
minister
must
haue
to
receiue
his
things
in
kinde
,
by
meanes
whereof
(
they
will
say
)
hee
is
faine
to
worke
and
labour
,
specially
at
haruest
time
,
otherwise
then
befitteth
his
calling
:
I
say
first
,
That
alwaies
needeth
not
;
For
,
hauing
family
and
keeping
house
,
hee
may
haue
those
to
labour
for
him
,
which
can
performe
such
things
better
and
fitter
then
himselfe
;
and
hee
needs
not
,
except
it
bee
for
pleasure
or
recreations
sake
,
put
one
finger
to
that
burthen
.
Secondly
,
in
smaller
parishes
where
the
profits
of
the
place
are
so
slender
,
that
hee
is
inforced
to
take
more
paines
then
others
need
or
doo
,
the
matter
is
not
so
great
,
but
that
it
may
without
offence
bee
tolerated
;
nor
so
tedious
,
but
that
it
may
soone
bee
dispatcht
.
And
it
were
very
hard
there
,
that
others
should
doo
it
for
him
,
and
not
hee
or
his
:
because
it
is
not
probable
,
but
that
hauing
already
very
little
to
liue
by
,
hee
should
by
that
meanes
haue
lesse
;
For
,
his
gatherer
or
pay-maister
would
looke
to
haue
ashare
with
him
for
his
paines
.
And
that
is
the
marke
I
thinke
(
and
it
behooues
the
Cleargie
to
consider
of
it
)
that
many
doo
shoot
at
,
that
would
haue
ministers
brought
to
stipends
,
that
so
their
Lay-farmers
,
or
pay-maisters
,
might
get
yet
more
of
the
ministers
profits
into
their
hands
,
whereof
they
haue
already
too
much
.
2.
Againe
,
wheras
others
may
obiect
against
the
receiuing
of
things
in
kinde
,
that
it
breeds
much
trouble
,
wrangling
&
contention
betweene
the
minister
and
his
parishioners
,
the
like
may
bee
more
iustly
feared
,
in
the
leuying
,
imposing
,
collecting
,
demanding
and
paying
of
stipends
.
3.
Lastly
,
whereas
the
corruption
of
patrons
and
others
,
that
haue
interest
in
the
bestowing
of
liuings
vpon
Cleargie
men
,
is
at
this
day
exceeding
great
,
and
doth
not
a
little
daily
impouerish
the
ministerie
,
and
spoile
our
Churches
:
by
stipends
,
that
pest
would
nothing
bee
stayd
,
but
rather
increased
.
For
whereas
now
the
minister
receiuing
all
things
in
kinde
,
whatsoeuer
the
patron
or
others
receiue
of
the
minister
,
directly
,
or
indirectly
,
must
bee
in
secret
,
knowne
to
God
,
and
them
alone
;
because
the
patrone
cannot
take
away
any
part
of
the
gleeb
or
tithes
,
but
that
the
worlde
also
will
see
&
know
it
:
then
,
hauing
all
in
his
hands
,
and
being
to
pay
onely
a
stipend
,
it
is
easie
to
gather
how
easily
hee
might
finde
the
meanes
to
share
what
part
thereof
hee
lusted
,
with
the
minister
of
the
place
;
and
yet
vnlesse
it
bee
by
the
poore
mans
threed-bare
coate
,
or
thin
cheekes
,
the
matter
neuer
bee
espied
.
All
which
things
considered
,
I
am
so
farre
from
liking
that
stipendary
maintenance
,
that
I
wish
rather
the
number
of
stypends
in
our
Church
might
not
bee
increased
but
diminished
,
and
(
if
it
were
possible
)
wholly
taken
away
.
I
meane
specially
,
That
whereas
there
bee
diuers
Church-liuings
in
our
land
,
●eazed
into
lay-mens
hands
,
on
which
onely
a
set
stipend
of
ten
pounds
or
there
about
is
reserued
for
the
Curat
of
the
place
,
that
that
course
might
bee
vtterly
cut
off
;
and
in
steed
of
that
stipend
,
such
a
competent
parte
of
the
gleeb
,
tithes
,
and
other
profits
of
the
place
beeing
allotted
for
a
perpetuall
Vicar
,
as
might
bee
fit
and
able
in
some
tollerable
sort
to
maintaine
a
sufficient
teacher
there
.
That
my
motion
is
very
godly
,
iust
and
necessary
,
I
doubt
not
but
that
all
indifferent
men
will
easily
graunt
.
But
it
will
perhaps
seeme
a
matter
hard
to
bee
effected
.
I
graunt
,
that
to
enforce
any
to
surrender
the
whole
,
because
it
is
their
proper
inheritance
,
were
Summum
ius
:
but
yet
I
cannot
bee
perswaded
,
but
that
if
power
perswasiue
bee
all
in
vayne
,
that
power
coactiue
may
with
great
equity
,
reason
,
and
piety
too
,
bee
vsed
,
to
inforce
such
to
surrender
so
much
of
that
they
possesse
,
as
may
in
lieu
of
that
beggerly
stipend
,
bee
a
competent
maintenance
for
one
,
that
is
,
though
not
excellently
(
as
the
whole
would
haue
bene
)
yet
competently
learned
,
and
able
in
some
measure
to
discharge
the
duetie
of
a
Pastor
to
the
people
.
This
were
not
to
straine
the
Law
,
but
to
put
in
execution
the
very
true
sense
and
meaning
thereof
,
which
by
ouer-strict
obseruing
of
the
letter
,
is
abused
.
For
it
is
out
of
all
question
,
that
when
such
stipends
were
allotted
,
it
was
intended
,
That
the
Churches
should
still
be
prouided
for
,
of
able
ministers
,
&
then
thought
(
The
condition
of
ministers
,
who
were
then
all
singlemen
;
the
s●ate
of
these
times
,
wherein
all
things
to
liue
by
,
were
foure
times
at
least
better
cheap
then
now
they
are
;
the
disposition
of
people
in
their
voluntary
offerings
beeing
much
more
liberall
then
now
it
is
,
&c.
beeing
considered
)
that
ten
pound
a
yeare
or
thereabout
was
a
sufficient
and
schollerlike
maintenance
.
But
that
things
beeing
so
much
altered
as
now
they
are
,
the
pay
it selfe
should
stand
without
alreration
,
is
an
open
&
certai●e
peruerting
of
the
mind
and
sense
of
the
Law
.
And
therefore
no
breach
of
Law
,
no
wrong
to
the
possessour
,
no
contrarietie
to
reason
;
if
men
will
not
of
their
own
accord
,
vpon
very
conscience
of
what
is
necessary
,
doo
that
is
fit
,
that
they
bee
ouer-ruled
and
enforced
thereunto
.
And
I
speake
herein
no
more
then
what
our
Sauiour
did
in
another
case
,
Math.
12.
against
such
of
his
time
as
ouerstrictly
stood
vpon
the
very
letter
of
the
Law
of
the
Sabboth
,
telling
them
that
the
Sabboth
was
made
for
man
,
&
not
man
for
the
Sabboth
;
and
therefore
it
were
not
an
obseruation
but
an
abuse
of
the
Law
,
to
let
a
man
perish
on
the
Sabboth
for
want
of
present
help
.
And
is
it
not
worse
in
this
case
,
when
through
ouerstrict
straining
of
words
that
had
a
meaning
good
enough
,
many
soules
are
suffered
daily
to
perish
,
many
ministers
of
the
word
are
dishonoured
,
the
Sabboth
from
time
to
time
prophaned
,
and
God
made
offended
?
No
more
then
what
the
lawes
themselues
doo
affirme
.
For
in
the
ciuil
Law
,
Cod.
lib
▪
1.
Tit.
17.
Deleg
.
&
conf.
5.
thus
wee
read
:
Non
dubium
est
in
legem
committere
●um
&c.
that
is
,
There
is
no
doubt
but
that
hee
offends
against
the
Law
,
which
retayning
the
words
of
the
Law
,
dooth
contrary
to
the
meaning
thereof
.
Neither
shall
hee
auoid
the
penalties
set
downe
in
the
lawes
,
who
contrary
to
the
minde
of
the
Law
,
dooth
,
by
a
strict
prerogatiue
of
the
words
,
fraudulently
,
excuse
himselfe
.
No
more
then
what
is
practised
diuers
wayes
in
other
things
.
There
bee
auncient
statutes
concerning
the
wages
of
seruants
,
labourers
,
&c.
agreeable
no
doubt
to
those
times
;
but
will
any
reasonable
body
affirme
,
that
it
were
fit
,
they
should
bee
vrged
now
?
And
haue
not
the
rates
therein
set
downe
,
iustly
vpon
due
consideration
beene
made
alterable
by
later
statutes
,
as
of
An.
5.
Eliz.
Cap.
4
?
What
the
common
pay
of
schoole-maisters
,
where
no
schoole
was
founded
,
was
wont
to
bee
,
few
but
can
tell
.
But
hath
not
common
reason
preuailed
there
against
so
farre
,
that
now
a
dayes
there
is
scarce
any
that
wil
either
accept
or
offer
it
?
If
very
conscience
&
reason
can
see
it
requisite
to
alter
the
pay
for
other
men
,
what
lets
it
should
not
for
the
minister
too
;
vnlesse
it
bee
that
of
all
other
wee
respect
them
least
?
Lastly
,
nor
doo
I
mooue
other
then
that
which
long
since
was
by
law
intended
&
attempted
to
bee
donc
:
as
may
appeare
in
the
abridgement
of
statutes
in
the
title
Appropriations
,
by
these
words
;
Because
that
much
hurt
hath
come
to
Parishes
by
Appropriation
of
Benefices
,
&c.
Bee
it
enacted
,
&c.
That
hence
foorth
in
euery
Church
so
appropriated
,
a
secular
person
bee
ordeined
Vicar
perpetuall
,
canonically
instituted
and
inducted
in
the
same
,
&
Couenably
endowed
by
the
discretion
of
the
Ordinary
to
doo
diuine
seruice
,
and
to
informe
the
people
,
and
to
keep
hospitality
there
,
&c.
And
that
the
said
statute
,
viz.
(
a
statute
of
An.
15.
Ric.
2.
Cap.
6.
)
shuld
be
kept
&
put
in
execution
,
&
all
Appropriations
made
since
the
statute
contrary
thereunto
,
to
be
reformed
before
a
certain
time
,
or
else
to
be
voyd
.
An.
4.
Henr.
4.
cap.
12.
Where
wee
may
note
,
That
euen
then
in
time
of
grossest
Poperie
and
greatest
blindnes
,
the
Appropriations
of
benefices
was
accounted
(
as
indeed
it
is
)
a
great
hurt
and
not
a
benefite
to
the
people
;
So
necessarie
to
be
reformed
and
restrained
)
what
might
be
,
that
the
estates
of
the
land
feared
not
to
oppose
themselues
against
the
Pope
,
the
onely
cause
and
cocatrice
of
those
euills
:
and
thought
the
same
not
to
bee
in
any
measure
sufficiently
reformed
,
vnlesse
there
were
a
perpetuall
Vicar
there
endowed
,
and
that
so
conuenably
that
hee
might
bee
able
to
read●
diuine
seruice
,
2.
to
preach
,
and
also
3.
to
keepe
hospitalitie
:
neither
of
which
,
much
lesse
all
,
is
it
possible
for
him
well
to
doo
that
hath
but
such
a
stipend
as
wee
speake
of
,
or
such
Vicarage
as
many
at
this
daie
are
in
the
land
.
Thus
it
is
manifest
,
That
it
is
a
thing
but
iust
and
reasonable
,
that
there
should
in
such
cases
an
alteration
be
made
.
2.
That
it
were
best
to
bee
doone
by
things
in
kinde
,
is
also
as
apparant
.
By
which
meanes
(
a
thing
that
ought
not
little
to
bee
respected
)
the
minister
(
each
seueral
Church
beeing
endowed
)
should
not
liue
in
that
seruilitie
vnto
lay-men
,
as
now
a
daies
many
doo
to
their
pay-maisters
:
Nor
should
so
many
bad
and
vnworthy
men
as
there
are
,
&
(
things
standing
as
yet
they
doo
)
needs
must
bee
,
bee
thrust
into
the
ministery
;
Such
places
,
beeing
now
capable
of
none
but
such
as
bee
most
vnworthy
and
vnlearned
,
would
then
(
as
others
are
)
bee
able
to
entertaine
such
,
as
for
learning
and
other
gifts
required
in
a
minister
,
were
worthy
maintenance
.
CHAP.
V.
That
toward
the
ministers
maintenance
euery
man
ought
to
contribute
proportionabely
,
and
not
voluntarily
,
onely
what
euery
man
will
,
That
is
tollerable
onely
in
som●
cases
.
But
generally
or
ordinarily
it
is
a
course
very
euill
and
per●itious
.
Yet
how
it
might
be
somewhat
tollerable
is
noted
.
Text.
Make
him
partaker
of
all
his
goods
.
HAuing
in
the
former
Chapters
spoken
of
the
qualitie
of
the
things
whereof
the
minister
is
to
haue
part
,
wee
are
now
to
consider
of
the
quantitie
,
and
examine
out
how
much
,
or
how
great
a
part
of
euery
mans
goods
hee
ought
to
haue
;
The
hardest
indeed
,
but
the
chiefest
and
most
necessary
point
of
all
the
rest
.
On
which
,
if
I
dwell
somewhat
longer
then
in
the
other
I
haue
done
,
I
trust
the
curteous
reader
,
considering
how
necessary
and
how
difficult
a
point
it
is
,
will
easily
beare
with
my
prolixitie
.
This
that
wee
way
finde
out
,
a
two
fold
quantity
must
be
considered
of
;
that
is
,
how
much
in
proportion
,
&
how
much
in
number
,
&c.
For
the
former
,
The
very
words
of
our
Apostle
doo
at
least
intimate
vnto
vs
,
That
there
must
a
certaine
Proportion
bee
obserued
by
them
that
giue
of
their
goods
to
their
teacher
.
For
,
requiring
euery
man
to
giue
a
part
of
all
his
goods
,
hee
shewes
plainely
enough
,
that
men
must
giue
profacultatū
ratione
,
according
to
their
ability
,
and
the
quantity
of
the
goods
they
haue
,
some
more
,
some
lesse
.
Not
euery
one
like
much
,
arithmetically
:
but
euery
man
alike
geometrically
;
that
is
,
proportionable
,
ratably
.
As
men
doo
differ
in
ability
and
wealth
,
one
hauing
more
,
another
lesse
:
as
God
hath
and
dooth
blesse
men
,
some
with
one
or
two
sortes
of
goods
,
some
with
diuers
and
sundry
sorts
:
so
they
must
blesse
God
againe
by
imparting
to
their
minister
,
a
part
of
their
few
or
many
sortes
;
so
that
of
all
,
and
of
each
sort
of
goods
,
euery
man
may
returne
a
part
.
This
accordeth
well
with
the
course
which
God
appointed
vnto
his
owne
people
the
Iewes
,
for
maintenance
of
their
Priests
and
Leuits
then
.
Their
principall
maintenance
was
a
tenth
part
of
all
things
.
Now
,
who
knows
not
,
that
where
a
certaine
equall
part
,
as
the
tenth
,
twentieth
,
or
xxx
.
part
is
allotted
,
there
must
needs
bee
a
most
equall
and
exact
proportion
among
all
;
one
paying
no
more
then
another
dooth
according
to
his
abilitie
.
2.
They
had
a
Law
,
That
three
times
a
yeare
,
all
their
males
should
appeare
before
the
Lord
;
&
none
must
appeare
emptie
,
but
euery
one
must
bring
somewhat
,
of
his
owne
voluntary
goodwill
;
yet
with
this
Prouiso
,
Deut.
16.
17.
Euery
man
shall
giue
according
to
the
gift
of
his
hand
,
and
according
to
the
blessing
of
the
Lord
thy
God
which
hee
hath
giuen
thee
:
that
is
,
according
to
his
estate
and
abilitie
.
3.
And
in
their
ordinary
offerings
,
for
cleansings
,
for
attonements
,
&c.
the
richer
sorte
were
appointed
their
offerings
of
greater
worth
,
as
a
bulbocke
,
a
●am
,
a
goat
;
the
meaner
sorte
a
lambe
,
a
payre
of
turtle
doues
,
or
two
young
pigeons
.
So
as
,
a
proportion
according
to
the
ability
of
the
persons
was
still
obserued
▪
And
this
course
so
liked
all
wisemen
of
former
ages
,
that
they
resolued
none
fitter
then
it
for
the
maintenance
of
the
ministers
of
the
Gospel
.
As
if
wee
doo
but
looke
vpon
the
maner
thereof
,
obserued
for
the
most
part
,
all
Christendome
ouer
,
for
many
hundred
yeares
past
,
viz.
That
a
certaine
parte
of
euery
thing
bee
payd
to
that
vse
,
may
euidently
appeare
.
That
thus
it
should
bee
,
wee
may
reason
and
gather
,
First
,
from
the
rule
of
equity
:
which
requireth
,
that
euery
one
bee
dealt
with
indifferently
and
equally
.
Now
as
in
other
payments
of
rents
,
of
customes
,
of
subsidies
,
and
the
like
taxations
to
Lord
and
King
,
to
this
and
that
vse
,
all
men
will
graunt
,
that
there
is
no
indifferency
vsed
,
if
men
bee
not
rated
and
taxed
according
to
their
seuerall
estates
,
as
their
abilities
are
,
in
regard
of
others
that
are
rated
aswel
as
they
:
so
neither
in
this
.
Then
onely
is
the
matter
caried
with
equalitie
,
when
that
rule
which
the
Apostle
prescribed
in
another
case
is
obserued
also
in
this
;
that
is
,
That
Some
bee
not
burthened
,
that
others
may
bee
eased
;
but
vpon
like
condition
,
that
there
may
bee
an
equalitie
.
2.
Cor.
9.
2.
From
the
vse
of
the
ministery
,
which
is
one
&
the
same
to
all
.
Euery
seuerall
person
,
euery
seuerall
familie
hath
like
interest
in
the
labours
of
the
minister
;
&
as
free
,
and
as
full
and
large
vse
thereof
to
all
intents
,
one
as
another
.
It
is
reason
therefore
,
that
they
contribute
toward
the
maintenance
of
the
same
,
one
asmuch
,
and
as
far
foorth
as
another
:
This
they
onely
doo
which
giue
equall
with
others
,
not
in
summe
,
but
in
proportion
.
For
,
a
little
to
a
poore
&
meane
man
,
is
asmuch
after
the
rate
,
as
20.
or
40.
times
so
much
vnto
a
richer
man
,
whose
estate
dooth
by
like
degrees
exceed
the
other
.
3.
From
the
honour
and
duety
,
that
all
doo
owe
to
God
.
For
seeing
it
is
God
(
as
I
haue
before
obserued
)
that
giueth
to
euery
man
the
goods
hee
hath
,
bee
they
more
or
lesse
:
why
should
not
euery
one
according
as
hee
hath
receiued
,
honour
God
with
those
his
goods
,
expresse
and
declare
foorth
his
thankfulnes
,
as
liberally
,
and
as
largely
for
the
rate
,
one
as
another
?
It
is
true
,
That
God
respecteth
not
the
gift
,
but
the
giuer
;
and
lookes
not
so
much
to
the
value
of
the
offering
,
as
to
the
heart
&
disposition
of
the
offerer
:
&
therefore
did
more
accept
the
widowes
mite
,
then
the
great
offerings
,
and
rich
gifts
of
the
wealthier
sort
.
But
yet
I
doo
not
beleeue
,
that
hee
would
aswel
haue
accepted
a
mite
,
a
peece
,
from
the
rich
mens
hands
,
as
from
the
poore
wydowes
:
or
that
a
rich
man
by
a
poore
mite
or
2.
may
ordinarily
expresse
a
rich
affection
to
God
,
aswel
as
by
offering
some
greater
portion
;
specially
in
such
a
case
as
this
,
where
men
are
taught
and
tolde
before-hand
,
according
to
the
blessing
of
God
vppon
him
:
that
is
,
according
to
his
estate
and
ability
:
which
euen
children
know
,
hee
dooth
not
,
That
hauing
very
much
bringeth
very
little
,
and
possessing
many
things
,
giueth
part
but
of
a
few
.
4.
By
this
meanes
,
euery
man
is
made
q.
d.
to
see
with
his
bodilie
eyes
,
and
feele
with
his
very
fingers
the
truth
of
that
Maxime
,
There
is
no
respect
of
persons
with
God
;
according
to
that
hee
hath
,
and
not
according
to
that
hee
hath
not
,
so
it
bee
giuen
with
a
chearefull
eye
;
and
expecteth
to
be
honoured
of
euery
man
accordingly
.
5.
If
this
course
of
proportion
bee
not
obserued
,
much
iniurie
and
dammage
must
needs
bee
doone
vnto
the
minister
:
and
great
cause
of
scandall
and
discontent
bee
ministred
vnto
the
people
.
1.
To
the
minister
it
cannot
but
bee
much
iniurie
and
dammage
;
if
some
paying
him
in
good
sorte
,
others
,
as
well
able
as
those
,
winde
out
themselues
for
little
or
nothing
.
2.
Offence
and
discontent
must
needes
arise
among
the
people
,
if
some
shal
perceiue
themselues
to
be
farther
charged
then
others
.
For
who
is
,
or
wil
be
content
to
bee
rated
to
any
payment
more
then
the
rest
of
his
neighbours
of
like
state
and
worth
?
and
bee
pleased
to
beare
a
great
charge
of
any
busines
,
and
that
continually
from
time
to
time
,
from
yeare
to
yeare
;
others
aswell
or
better
able
,
going
either
altogether
free
,
or
alwaies
farre
lesse
charged
then
hee
?
Concerning
the
former
sorte
of
quantitie
,
that
is
,
touching
proportion
,
let
this
hitherto
sayd
suffice
:
which
how
duely
it
is
alwaies
and
eachwhere
obserued
,
I
leaue
to
the
diligent
reader
with
himselfe
to
consider
.
Let
vs
now
proceed
to
see
and
enquire
of
the
other
kinde
of
quantitie
,
that
is
,
how
much
in
number
,
&c.
the
minister
must
haue
.
Touching
which
point
there
bee
sundry
opinions
.
Some
of
them
bee
but
of
the
vulgar
sorte
,
some
againe
are
the
opinions
of
the
learned
.
Those
of
the
vulgar
sorte
I
could
very
willingly
passe
ouer
in
silence
,
and
let
them
dye
with
their
authours
;
were
it
not
partly
,
that
such
as
bee
wise
in
their
owne
conceits
,
would
thinke
happily
what
is
not
directly
aunswered
,
cannot
:
partly
,
for
that
the
practise
thereof
is
at
this
day
pernitious
to
the
Church
,
and
preiudiciall
to
the
ministery
thereof
:
and
therefore
as
an
euill
plant
which
our
heauenlie
father
hath
not
planted
,
needs
to
bee
pluckt
vp
by
the
rootes
.
Of
vulgar
opinions
I
will
at
this
time
touch
but
one
,
which
is
this
:
That
the
minister
is
to
haue
no
certaintie
,
but
euerie
mans
good
will
,
euen
what
they
,
as
their
affection
leads
them
,
will
voluntarily
contribute
.
This
opinion
reignes
commonly
among
townesmen
and
tradesmen
;
who
hauing
not
lands
,
to
yeeld
tithes
of
the
increase
of
the
earth
,
will
needs
persuade
themselues
,
That
of
their
other
goods
it
is
at
their
owne
choise
,
whether
they
will
giue
him
ought
or
nought
.
This
I
call
a
vulgar
opinion
,
because
I
doo
not
know
that
euer
any
man
of
learning
or
knowledge
,
eyther
Diuine
or
other
,
did
hold
the
very
same
.
This
may
bee
a
course
good
enough
and
tollerable
in
cases
extraordinary
:
as
first
in
time
of
trouble
&
persecution
,
in
which
if
by
vsurpation
and
violence
of
tyrants
,
the
Church
cannot
maintaine
her
ministers
as
it
should
,
it
must
doo
it
as
it
may
.
2.
Where
such
as
properly
belong
to
one
parish
,
doo
either
soiourne
for
a
time
in
another
,
or
els
for
their
ease
or
other
like
occasions
often
resort
vnto
another
.
These
as
they
doo
by
an
extraordinary
,
and
but
a
voluntary
maner
,
take
benefit
of
the
labours
of
a
minister
,
so
may
they
in
a
like
sorte
(
prouided
alwaies
it
bee
doone
without
preiudice
of
their
owne
Pastour
)
yeeld
him
a
benefit
of
their
labours
and
goods
.
So
for
Chappels
of
ease
,
&c.
In
the
like
nature
doo
I
reckon
the
practise
of
many
people
at
this
day
;
who
beeing
through
the
corruption
of
patrones
,
or
other
iniquity
of
the
time
,
destitute
of
fit
and
able
teachers
,
doo
better
prouide
for
themselues
by
some
extraordinary
(
but
yet
certaine
)
stipend
,
raised
among
them
by
a
voluntarie
contribution
.
Which
course
,
as
I
cannot
,
where
it
is
sincerely
handled
,
but
highly
commend
,
&
praise
God
for
the
readinesse
of
heart
,
which
thereby
many
doo
shewe
vnto
the
furtherance
of
the
Gospel
:
so
in
it
,
I
cannot
but
admonish
such
as
bee
godlily
,
and
zealously
affected
,
that
they
take
heed
they
doo
not
deceiue
themselues
,
In
such
cases
(
I
say
)
as
these
are
,
the
course
afore
mentioned
may
be
tollerable
:
but
that
this
is
not
a
fit
course
ordinarily
(
the
thing
wherevpon
I
stand
)
and
for
continuance
any
where
to
bee
practised
,
nor
it
that
God
prescribeth
,
which
wee
seeke
after
;
I
shall
,
I
doubt
not
,
make
it
appeare
by
many
arguments
.
First
of
all
,
There
is
no
such
thing
taught
vs
in
the
word
of
God
:
wee
are
I
say
,
no
where
in
the
scripture
taught
,
That
euery
man
should
giue
to
the
maintenance
of
his
minister
,
but
what
hee
will
,
asmuch
or
as
little
as
pleaseth
himselfe
.
This
is
the
way
to
mainteine
&
reliue
the
poore
of
the
parish
,
&
not
the
Pastour
.
Concerning
the
poore
,
saith
our
Apostle
.
2.
Cor.
9.
7.
As
euery
man
is
disposed
in
his
heart
,
so
let
him
giue
.
But
concerning
the
minister
,
neither
S.
Paul
,
nor
any
Apostle
else
so
speaketh
.
They
alwaies
vse
such
phrases
of
speech
,
as
import
not
a
beneuolence
but
a
dutie
;
not
an
vncertaine
almes
,
but
a
certaine
reward
:
as
in
our
text
,
hee
must
bee
made
partaker
,
that
is
,
haue
a
part
of
all
a
mans
goods
;
a
maner
of
speech
neuer
vsed
concerning
the
poore
.
So
,
1.
Cor.
9.
Who
gooes
a
warfare
at
anie
time
of
his
owne
cost
?
&c.
Whence
wee
may
gather
,
That
as
the
souldier
knowes
his
paye
,
the
sheep-heard
his
wages
,
&c.
and
depends
not
on
a
meere
vncerteintie
:
so
must
the
minister
.
For
,
To
releiue
the
poore
is
a
worke
of
charitie
;
but
to
maintaine
the
minister
is
a
worke
of
Iustice
,
&
duety
:
the
one
must
begge
;
the
other
demaund
:
the
the
one
craueth
;
the
other
challengeth
:
th'
one
hath
it
by
fauour
&
of
pitty
;
th'
other
by
right
,
and
of
desert
.
If
any
wil
obiect
the
times
of
the
Apostles
&
primitiue
church
;
My
aunswere
is
,
There
was
no
such
practise
then
.
They
did
not
maintain
their
ministers
then
as
it
were
by
almes
:
But
as
we
read
,
Act.
2.
and
3.
They
that
had
lands
&
goods
sold
them
,
and
laid
downe
the
price
at
the
Apostles
feet
:
and
so
distribution
was
made
;
by
whom
?
by
the
Apostles
themselues
,
Act.
4.
35.
&
5.
2.
and
afterward
by
the
Deacons
,
Act.
6.
To
whom
?
to
euery
man
,
hearer
aswel
as
teacher
.
In
what
sorte
or
measure
?
as
euery
man
had
need
,
and
was
fit
and
sufficient
for
him
.
Were
ministers
tyed
to
mens
good
wills
here
?
when
as
they
were
the
treasurers
for
the
whole
Church
?
had
all
at
their
owne
disposition
?
and
had
like
part
as
any
other
had
?
Let
it
bee
graunted
that
then
it
was
so
▪
Dooth
it
follow
it
must
bee
so
now
?
There
is
a
difference
I
take
it
,
twixt
a
Church
vnder
persecution
,
and
a
Church
in
peace
;
a
time
of
trouble
,
and
a
time
of
rest
:
as
also
betwixt
a
Church
planting
,
and
a
Church
planted
.
In
time
of
persecution
,
as
then
,
men
must
doo
as
they
may
,
and
not
as
they
would
:
and
take
if
their
right
cannot
safely
bee
had
,
insteed
thereof
,
what
the
time
will
affoord
.
2.
The
affections
and
mindes
of
people
bee
not
such
toward
their
ministers
of
the
Church
as
in
those
times
they
were
.
That
a
certaintie
should
bee
appointed
for
them
.
3.
The
maner
of
oblations
&
voluntary
contributions
then
,
was
farre
other
then
now
it
is
with
vs
.
For
as
the
auncient
fathers
that
liued
neerest
vnto
the
times
of
the
Apostles
doo
report
,
it
was
the
custome
of
Christians
then
,
both
men
and
women
,
somewhere
euerie
Sunday
,
&
somewhere
menstrua
die
,
euery
month
(
sunday
)
to
make
oblation
.
By
which
often
dooing
thereof
,
though
they
offered
neuer
so
little
at
once
,
but
(
as
one
of
them
calls
it
)
modicam
scipem
,
a
smal
beneuolence
,
it
could
not
bee
but
that
it
must
rise
in
the
whole
yeare
,
to
some
reasonable
quantitie
;
For
as
the
old
saying
is
,
Marie
a
little
make
a
great
.
The
custome
of
our
Church
once
was
,
to
offer
4.
times
a
yeare
at
least
:
but
that
is
now
come
,
through
a
worse
custome
,
to
once
a
yeare
,
at
Easier
onelie
;
&
then
how
little
it
is
,
it
is
a
thing
lamentable
,
and
almost
incredible
to
relate
:
as
little
&
lesse
happely
,
as
in
auncient
times
,
they
did
offer
at
once
,
that
offered
euery
month
,
or
euery
sunday
.
So
that
the
times
,
the
disposition
of
people
,
the
maner
of
offering
being
so
much
altered
as
they
are
,
it
is
no
reason
that
that
course
should
bee
pressed
vpon
the
minister
now
,
which
was
in
practise
then
.
The
cases
and
causes
are
nothing
like
.
Secondly
,
it
is
against
the
rule
of
equitie
.
Equitie
requires
,
that
as
hee
that
paies
,
knowes
what
worke
to
receiue
for
his
pay
,
so
hee
that
worketh
should
know
what
to
receiue
for
his
labour
.
That
is
,
As
the
parishioner
doth
know
certainly
what
hee
is
to
require
at
the
ministers
hand
,
as
that
hee
preach
thus
often
at
least
,
minister
the
Sacraments
,
read
Diuine
seruice
,
in
this
and
that
sort
,
&c.
so
the
minister
should
know
as
certainly
what
hee
is
to
demaund
and
haue
of
his
parishioner
in
recompence
of
his
labours
:
&
not
hee
to
bee
tied
to
conditions
for
his
dutie
,
&
stand
at
curtesie
for
his
maintenance
:
they
allowed
to
commaund
him
for
that
hee
is
to
doo
,
&
hee
inforced
to
intreat
for
that
he
is
to
haue
.
Thirdly
,
It
is
contrary
to
the
practise
of
all
times
.
Before
the
lawe
,
Genes.
47.
wee
doo
read
of
the
Egyptian
priests
,
that
they
had
their
lands
certaine
&
reserued
vnto
them
to
liue
vpon
:
&
(
oh
that
heathens
should
bee
more
righteous
then
Christians
)
besides
that
in
time
of
famine
,
they
had
an
ordinarie
of
Pharaoh
;
ver.
22.
And
before
that
,
wee
doo
read
,
cap.
14.
of
the
same
booke
,
That
Abrah.
payd
to
Melch.
Priest
of
the
high
God
(
and
in
him
is
expressed
to
vs
no
doubt
the
common
practise
of
all
the
godly
of
those
times
)
hee
payd
I
say
,
not
what
he
lusted
at
aduenture
,
but
thus
much
;
a
certaine
portion
of
all
that
hee
had
.
In
time
of
the
Law
,
the
Priests
sonnes
and
seed
of
Leui
stood
not
to
mens
curtesies
,
but
had
their
tithes
certaine
;
and
knew
their
parts
of
euery
kinde
of
offering
,
that
came
to
the
altar
.
And
in
time
of
the
Gospell
,
howsoeuer
some
particulars
haue
failed
;
The
general
practise
in
all
ages
,
nations
&
countries
whatsoeuer
,
hath
been
,
and
is
,
that
the
minister
should
know
(
for
the
principal
part
of
his
maintenance
)
what
to
demaund
,
and
the
people
what
to
pay
.
The
same
course
holds
currant
in
all
trades
,
sciences
&
professions
else
.
Goe
into
all
Courts
of
iudgement
,
haue
not
euery
one
their
knowne
and
seuerall
fees
?
Goe
into
the
City
,
haue
not
all
officers
their
certaine
salaries
?
Goe
out
into
the
field
,
hath
not
euery
Captaine
,
Lieutenant
,
Sergeant
,
Soldiour
,
&c.
his
knowen
pay
?
Goe
into
the
country
,
hath
not
euery
labourer
his
ordinary
wages
?
Come
home
into
thine
owne
house
,
will
thy
seruant
trust
to
thy
curtesy
for
his
seruice
?
will
any
workman
worke
with
thee
,
either
by
the
day
or
at
taske
,
without
agreement
what
to
haue
?
And
is
it
not
a
straunge
thing
,
That
should
bee
thought
to
bee
a
course
fit
and
good
enough
for
the
minister
,
which
is
good
for
no
bodie
else
?
and
hee
bee
inforced
to
that
kinde
of
dealing
,
which
all
others
disclaime
and
vtterly
refuse
?
Plutarch
,
a
worthie
Historiographer
,
writes
of
Licurgus
,
that
famous
Lacedemonian
Lawmaker
,
That
beeing
aduised
by
one
,
to
plant
in
the
Citie
Democracie
,
that
is
,
popular
gouernement
in
steed
of
Aristocracie
,
that
is
,
the
gouernement
of
the
chiefe
men
;
hee
made
only
this
answere
:
Begin
(
saith
hee
)
that
,
thy selfe
;
Plant
thou
first
a
Democratie
in
thine
owne
house
.
His
meaning
was
,
That
kind
of
gouernement
would
neuer
prooue
good
in
a
common-wealth
,
that
was
so
bad
,
that
no
man
would
endure
or
admit
it
into
his
owne
house
.
The
like
answere
and
no
more
I
might
haue
shapen
to
this
obiection
:
Let
them
that
thinke
it
good
for
the
minister
to
stand
at
mens
curtesies
,
practise
it
in
their
owne
houses
a
while
,
and
bring
vs
word
after
a
while
how
it
frameth
:
The
wiser
sort
would
thereby
haue
conceiued
enough
.
But
hauing
to
doo
with
the
vulgar
sort
,
(
for
it
is
their
opinion
that
I
am
in
hand
with
)
let
wise
men
beare
with
me
,
though
I
bestowe
more
wordes
then
one
or
two
,
to
stop
the
mouthes
of
a
multitude
.
In
euery
thing
how
good
or
euill
it
is
,
is
commonly
perceiued
by
the
effectes
thereof
:
it
is
not
a
good
tree
that
bringeth
foorth
bad
fruite
.
If
wee
goe
this
way
to
worke
,
what
good
comes
there
,
of
this
course
?
of
this
I
meane
,
That
the
minister
should
stand
to
euery
mans
curtesie
?
&
take
(
as
they
tearme
it
)
their
good
wills
,
as
if
he
were
their
al●●esman
?
For
mine
owne
part
,
I
can
see
none
:
what
others
can
shewe
,
I
long
to
see
or
heare
.
Indeed
,
as
in
building
of
the
tabernacle
in
the
wildernes
in
the
daies
of
Moses
,
according
to
the
willingnes
of
his
heart
;
they
performed
it
in
such
sorte
as
testified
the
exceeding
loue
and
zeale
they
had
to
the
seruice
and
house
of
God
:
so
people
continuing
the
like
course
for
the
maintenance
of
the
ministerie
&
house
of
God
in
these
daies
,
this
good
might
come
of
it
,
They
might
thereby
take
occasion
to
shew
their
great
loue
and
zeale
to
the
house
of
God
,
to
the
ministerie
and
ministers
thereof
,
by
offering
and
giuing
thereto
of
their
owne
accord
,
without
Law
or
compulsion
,
as
much
and
as
plentifully
as
others
doo
(
&
happely
against
their
wills
)
by
force
and
constraint
of
lawe
.
But
it
experience
may
speake
her
knowledge
in
this
matter
;
If
by
mens
dealings
in
this
case
,
by
that
many
doo
giue
,
and
would
of
their
owne
accord
but
giue
,
to
this
so
holy
,
so
good
,
and
so
necessary
a
vse
,
in
such
places
where
they
stand
vpon
it
,
That
they
neither
ought
,
nor
will
doo
otherwise
,
a
man
shall
iudge
of
their
loue
,
to
God
&
his
ministers
,
of
their
zeale
to
his
Church
and
the
Gospell
;
surely
we
must
iudge
it
to
be
very
colde
and
small
▪
very
backward
and
bad
.
Now
as
there
comes
no
good
of
this
course
for
ought
that
I
can
see
:
so
on
the
contrary
side
,
I
know
it
and
see
too
often
that
much
euil
and
hurt
comes
of
it
.
As
first
,
It
disables
the
minister
vtterly
to
doo
his
duetie
.
For
wanting
,
as
that
way
hee
cannot
but
doo
,
all
necessaries
both
for
his
life
and
his
study
,
how
can
hee
possibly
be
able
,
either
to
study
that
hee
may
preach
,
or
preach
when
hee
hath
studied
?
2.
It
is
the
ready
way
to
discourage
him
from
dooing
his
duety
,
to
make
him
timerous
and
fearefull
in
reproouing
of
sinne
and
wickednes
;
as
knowing
before
hand
,
that
liuing
vpon
the
courtesie
and
good
will
of
his
hearers
,
if
hee
but
once
crosse
them
(
as
they
tearme
it
)
that
is
,
but
once
touch
the
sinne
,
that
such
and
such
do
liue
in
,
they
will
be
euen
with
him
for
it
.
Displease
any
in
word
or
deed
,
and
of
them
ye
get
nothing
.
3.
It
is
the
ready
way
to
induce
the
Minister
of
God
to
flatter
and
soothe
the
richer
sort
,
in
hope
of
the
greater
reward
and
better
Beneuolence
at
their
hands
,
Both
which
vices
(
flatterie
and
fearefulnes
)
how
pernitious
they
be
in
a
Minister
,
who
of
all
other
men
shuld
be
most
free
from
respect
of
persons
,
no
man
but
may
easily
conceiue
.
4.
It
discourageth
and
disables
him
vtterly
,
from
any
good
house-keeping
and
hospitalitie
;
as
who
liuing
himselfe
,
like
a
begger
,
rather
then
an
house-keeper
,
knowes
not
how
he
shal
be
able
to
keepe
house
,
and
giue
entertainment
to
others
,
beeing
certaine
of
nothing
himselfe
.
5.
It
is
the
sure
way
to
keepe
the
Minister
of
God
in
extreame
pouertie
:
then
which
,
there
is
not
any
mischiefe
more
dangerous
to
the
Church
of
God
.
For
such
is
the
charitie
and
good
deuotion
of
the
most
part
this
way
,
that
if
they
may
hold
the
Minister
at
that
bay
,
not
one
among.
20
,
I
speake
within
compasse
,
and
that
a
great
deale
too
:
I
say
,
not
one
among
20.
will
by
his
good
will
,
deale
with
the
minister
,
Ministerlike
.
6.
It
emboldens
euery
man
against
the
Minister
,
to
vse
him
for
his
maintenance
at
their
pleasure
.
Because
,
if
he
will
not
take
their
allowance
.
What
they
be
disposed
to
giue
him
,
though
it
be
not
woorth
the
taking
vp
,
not
the
twentieth
,
happily
not
the
40.
part
of
his
due
,
hee
shall
haue
nothing
at
all
;
seeing
by
lawe
,
(
as
they
account
and
will
handle
the
matter
,
)
hee
shall
or
can
recouer
nothing
of
them
.
7.
It
is
such
a
course
,
as
if
it
hold
a
while
longer
,
and
be
not
speedily
by
due
law
reformed
,
will
(
it
may
iustly
be
feared
)
bring
the
Ministers
of
diuers
places
to
very
beggery
,
or
the
Ministrie
of
such
places
to
be
dissolued
.
My
reason
is
:
many
such
are
resolued
already
,
that
they
owe
the
Minister
nothing
,
or
at
least
,
that
he
can
recouer
of
them
nothing
at
all
but
their
accustomed
offerings
;
that
is
,
two
pence
a
peece
at
Easter
.
And
if
they
come
once
generally
(
as
already
many
doo
)
to
practise
it
,
we
may
soone
coniecture
what
the
sequell
must
needs
be
.
And
this
is
a
common
thing
,
whatsoeuer
any
hath
vsed
of
his
voluntary
to
pay
,
howsoeuer
their
wealth
increase
,
scant
one
of
an
100.
will
augment
any
thing
to
the
minister
:
but
contrariwise
,
in
maner
all
bee
ready
vpon
any
light
occasion
to
abate
&
giue
lesse
.
And
abatement
once
made
,
it
is
neuer
bettered
againe
.
So
that
by
all
likelihood
in
a
little
time
it
will
come
to
nothing
at
all
.
8.
It
is
such
a
course
and
kind
of
dealing
,
as
if
it
should
(
which
God
forbid
)
bee
practised
generally
,
were
the
readie
way
to
ouerthrow
the
Gospell
,
to
beate
downe
the
preaching
of
the
word
,
and
to
banish
religion
out
of
the
land
.
Goe
throughout
the
land
,
from
Dan
to
Beersheba
,
and
looke
what
maner
of
ministers
and
ministerie
there
are
in
such
places
,
specially
,
where
the
minister
depends
vpon
mens
goods
wills
;
and
finde
one
place
or
parish
almost
,
if
it
bee
possible
,
where
the
minister
liues
not
in
great
needines
,
and
the
people
perish
not
for
want
of
teaching
.
Wee
haue
at
this
day
(
God
bee
thanked
)
a
great
number
of
learned
and
excellent
teachers
in
the
land
:
but
if
they
should
be
all
brought
to
such
a
kind
of
mainteinance
(
And
how
can
that
hee
good
for
some
,
which
is
nought
for
all
?
)
Doo
you
thinke
within
a
few
yeares
,
there
would
bee
found
halfe
the
number
that
now
is
?
Where
are
able
teachers
at
this
day
most
wanting
?
and
where
bee
the
simplest
and
meanest
ministers
commonly
found
?
is
it
not
(
where
the
best
need
to
bee
)
in
townes
and
Cities
?
I
see
no
greater
,
nor
almost
no
other
cause
then
this
,
for
that
in
such
places
,
The
minister
hath
little
or
nothing
prouided
him
to
liue
vpon
,
but
is
inforced
to
take
like
a
begger
,
what
men
will
give
him
.
And
therevpon
none
of
any
learning
,
of
any
gifts
,
delight
to
come
into
such
a
place
;
or
alighting
on
such
as
it
were
by
chaunce
,
or
vppon
some
necessitie
,
when
hee
once
sees
his
entertainment
,
will
long
tary
there
.
Such
be
the
effects
that
come
of
this
kinde
of
course
:
now
iudge
of
the
tree
by
his
fruites
.
9.
Lastly
,
if
it
bee
a
good
course
,
commendable
,
or
but
tollerable
in
the
land
,
why
dooth
not
some
Machiuillian
head
or
other
suggest
vnto
the
highe
Courte
of
Parliament
,
how
necessary
and
profitable
it
were
to
bee
planted
throughout
the
land
?
what
land
and
reuenues
it
might
bring
to
the
Crowne
,
what
profits
and
treasures
to
the
Kings
coffers
,
what
inheritance
for
gentlemen
,
younger
brothers
,
what
possessions
and
habitations
for
many
people
in
our
so
populous
country
,
what
wages
for
souldiours
,
&c.
if
all
the
tempo●alities
,
and
other
certaine
emolumentes
of
the
Church
were
seazed
vpon
,
and
the
Cleargie
left
vnto
the
curtesie
and
beneuolence
(
maleuolence
indeed
)
the
offering
and
good
willes
of
the
people
:
which
(
as
may
bee
seene
in
diuers
places
already
)
were
prouision
ynough
for
them
,
and
would
well
ynough
content
them
.
For
why
might
not
all
,
as
well
as
some
,
liue
on
that
fashion
,
and
rest
vpon
the
kindnes
of
their
hearers
,
who
would
not
of
conscience
see
them
perish
for
want
?
&c.
If
this
were
not
to
bee
endured
,
maruell
not
much
(
good
Christian
and
godly
Reader
)
though
I
seeme
vehement
against
that
pestilent
practise
in
few
,
which
were
intollerable
in
all
.
For
,
speaking
from
some
experience
,
I
haue
seen
so
much
euill
&
inconuenience
thereby
,
that
I
cannot
but
from
my
heart
detest
it
,
and
desire
and
labour
what
lyes
in
mee
the
vtter
extirpation
thereof
.
And
I
doo
hope
that
by
this
little
Anatomie
thereof
layd
before
thine
eyes
,
thou
wilt
bee
moued
,
to
confesse
and
conclude
with
mee
,
That
a
voluntarie
contribution
for
the
ordinarie
maintenance
of
the
Minister
is
no where
tollerable
;
and
that
,
it
is
the
duetie
of
all
Christians
,
as
they
make
conscience
of
their
duetie
,
to
God
,
respect
equitie
,
haue
any
loue
to
the
ministerie
of
the
Gospell
,
and
desire
the
prosperitie
thereof
,
to
yeeld
the
minister
a
certaine
paie
,
one
way
or
other
:
that
so
both
themselues
may
know
what
they
ought
to
pay
,
and
hee
what
to
demaund
;
&
how
to
recouer
it
,
if
it
bee
withheld
.
Though
this
voluntary
maintenance
bee
(
as
I
haue
shewed
)
a
course
that
Gods
word
dooth
not
approiue
,
that
agrees
not
with
the
rule
of
equity
and
reason
,
that
neither
Iewes
nor
Christians
did
euer
generally
practise
,
a
course
whereof
comes
to
the
Church
of
God
no
good
,
but
many
euills
and
perills
:
yet
it
is
not
vnlikely
,
but
that
many
,
vnles
there
bee
soome
good
lawe
to
inforce
them
thereunto
,
will
hardly
bee
reclaymed
from
it
,
and
will
(
say
what
either
I
or
any
else
can
)
sticke
to
it
still
.
To
direct
such
therefore
,
the
while
,
to
vse
(
if
it
bee
possible
)
a
bad
thing
well
,
and
to
keep
themselues
from
sin
in
so
dangerous
a
course
;
I
will
for
their
sakes
bestow
a
little
labour
,
&
adde
yet
a
few
lines
more
,
to
shew
them
,
what
measure
&
proportion
they
should
in
reason
and
equitie
keep
in
this
case
;
that
so
in
some
measure
,
they
may
satisfie
their
duety
to
God
,
and
content
the
minister
of
his
Church
;
to
whom
though
they
will
giue
but
what
they
will
,
yet
they
are
bound
in
conscience
to
giue
that
that
is
somewhat
tollerable
and
reasonable
.
Reason
must
take
place
,
though
law
doo
not
,
and
conscience
gouerne
our
actions
where
compulsion
is
not
.
A
heathen
man
being
asked
what
good
hee
had
gotten
by
his
Philosophie
?
Aunswered
;
I
haue
(
saith
hee
)
gotten
this
good
thereby
,
that
I
can
doo
those
things
vnbidden
,
which
other
men
doe
for
feare
of
the
lawes
.
Religion
ought
to
preuaile
no
lesse
with
vs
.
Wee
should
not
need
humane
lawes
to
compell
vs
to
our
duties
,
whose
consciences
are
informed
by
the
rule
of
equitie
,
That
euerie
man
of
his
owne
accord
ought
to
doo
to
others
,
as
hee
would
,
if
the
case
were
his
,
bee
done
vnto
.
If
this
bee
but
right
and
equal
,
as
I
thinke
euery
reasonable
and
religious
man
will
graunt
it
is
;
Let
vs
(
presupposing
for
a
while
that
there
is
no
positiue
law
,
either
to
direct
,
or
compell
vs
to
any
thing
in
this
case
)
consider
accordingly
,
when
the
minister
hath
laboured
for
thee
the
whole
yeare
(
I
am
bold
now
good
Reader
,
to
talke
somewhat
familiarly
vnto
thee
)
and
hath
bestowed
vpon
thee
most
liberally
and
carefully
spirituall
things
,
and
rests
yet
all
the
while
vpon
thy
good
will
,
contented
without
any
agreement
or
certaintie
assigned
to
stand
to
thy
curtesie
for
temporall
things
,
what
,
or
how
much
(
if
thou
bee
a
man
of
any
ability
)
it
is
fit
and
requisite
in
any
reason
thou
shouldest
giue
him
?
I
will
speake
what
I
thinke
:
and
because
it
is
but
a
conceit
of
my
owne
,
a
proportion
by
mee
alone
in
this
case
propounded
,
I
will
speake
with
the
least
too
.
Let
the
indifferent
Reader
vouchsafe
the
reading
of
it
,
and
then
iudge
:
know
throughly
what
it
is
,
and
then
censure
it
as
it
liketh
him
.
Mine
opinion
is
this
;
That
though
the
minister
doo
stand
to
thy
curtesie
,
yet
thou
in
conscience
,
I
say
in
conscience
and
reason
,
oughtest
to
giue
him
no
lesse
for
his
whole
yeares
labour
for
thee
and
thine
in
the
ministerie
,
then
thou
doest
or
wouldest
giue
vnto
a
schoole-maister
,
for
teaching
one
of
thy
children
a
whole
yeare
.
I
say
it
againe
.
Euerie
man
ought
in
conscience
,
to
giue
his
minister
for
teaching
him
,
and
his
whole
familie
in
the
word
of
God
,
so
much
at
least
,
I
say
so
much
at
the
least
,
(
for
his
due
is
more
a
great
deale
many
times
)
as
a
schoole-maister
commonlie
hath
for
teaching
one
childe
.
I
know
this
will
seeme
much
and
straunge
to
such
as
bee
so
farre
wide
of
this
rate
,
that
by
their
good
willes
they
will
not
,
nor
vsually
doo
not
giue
the
minister
halfe
,
nor
a
quarter
,
no
some
s●ant
the
tenth
parte
so
much
.
First
,
the
Apostle
here
calleth
the
minister
a
teacher
,
and
the
parishioner
one
that
is
taught
:
as
you
would
say
,
a
schoole-maister
and
his
scholler
.
And
in
the
iudgement
of
interpreters
that
are
very
learned
,
hee
dooth
vse
that
maner
of
speech
,
purposely
,
to
shew
,
That
as
it
is
the
dutie
of
the
scholler
to
maintaine
his
maister
,
so
it
is
the
dutie
of
the
hearer
to
maintaine
his
minister
:
which
who●so
will
not
doo
,
euen
among
prophane
men
,
is
accounted
impious
and
vniust
.
And
indeed
what
other
is
the
Church
but
a
Diuinitie-schoole
,
the
minister
a
Lecturer
,
and
the
hearers
schollers
?
According
wherevnto
it
is
,
that
Christians
at
first
were
called
Disciples
,
that
is
in
plaine
English
,
Schollers
.
2.
Looke
what
thou
giuest
for
teaching
one
of
thy
children
,
If
thy
Schoole-maister
deserue
it
for
teaching
one
alone
,
doth
not
the
minister
deserue
so
much
at
the
least
for
teaching
thee
,
&
thy
whole
familie
?
thee
I
say
,
thy
wife
,
thy
children
,
thy
seruants
,
and
the
straunger
that
is
within
thy
gates
?
3.
What
dooth
the
minister
teach
thee
?
Hee
teacheth
thee
(
saith
our
Apostle
)
in
verbo
.
Hee
teacheth
thee
the
word
of
God
.
Hee
reads
to
thee
a
Diuinitie
Lecture
.
Hee
dooth
minister
vnto
thee
spirituall
things
.
Hee
speaketh
vnto
thee
(
as
it
is
said
otherwhere
)
words
whereby
thou
and
all
the
housholde
may
bee
saued
;
A
kinde
of
doctrine
,
then
which
none
is
,
nor
can
bee
,
more
excellent
,
pretious
and
worthy
reward
.
Now
I
pray
thee
,
is
it
not
a
reasonable
thing
and
an
ordinary
,
according
to
the
excellencie
of
the
learning
that
a
man
teacheth
,
so
to
giue
him
greater
or
lesser
pay
?
Why
then
is
it
not
reason
thou
giue
him
that
teacheth
thee
(
and
all
thine
)
Diuinitie
,
that
informeth
thee
to
know
God
,
that
sheweth
thee
the
way
to
eternal
life
,
that
brings
thee
the
glad
tidings
of
saluation
,
so
much
at
the
least
,
as
thou
doost
giue
a
man
to
teach
thy
child
to
read
,
or
write
,
to
vnderstand
the
Latine
or
Greeke
tongues
?
4.
What
ought
to
bee
his
reward
?
a
parte
(
saith
our
Apostle
)
of
all
thy
goods
.
And
that
is
more
I
thinke
,
if
it
bee
well
shared
,
then
any
man
dooth
allow
to
his
Schoole-maister
for
any
one
child
.
But
leaue
wee
for
a
while
the
Apostle
,
and
let
vs
turne
our
eyes
aside
to
behold
the
practise
of
times
;
that
so
wee
may
see
how
neere
others
both
in
our
&
former
daies
haue
come
to
this
proportion
.
1.
How
did
the
Israelites
maintaine
their
priests
and
Leuits
?
Who
knowes
not
,
That
by
Gods
appointment
,
besides
diuers
other
things
that
fell
to
their
share
,
they
had
the
tenth
of
all
things
?
Is
it
likely
their
School-maisters
were
maintained
in
that
liberall
maner
?
and
had
another
tenth
for
euery
child
they
taught
?
I
trow
not
.
2.
Looke
all
England
ouer
,
and
behold
what
prouision
our
fore-fathers
made
for
ministers
,
and
what
for
Schoole-maisters
.
Is
it
not
so
,
That
the
meanest
benefice
in
the
land
almost
(
that
is
whole
)
is
better
in
reuenues
then
the
best
schoole
?
And
hath
not
the
minister
many
times
of
one
,
euen
a
meane
man
,
ten
,
yea
twentie
times
as
much
as
the
Schoole-maister
for
one
Scholler
?
3.
Doe
but
enquire
in
London
,
where
the
ministers
of
the
Church
are
in
commendable
sorte
prouided
for
;
and
which
may
in
that
respect
,
bee
a
glasse
and
patterne
for
sundry
other
Cities
and
townes
in
England
:
and
tell
m●●
,
whether
the
ministers
part
out
of
euery
house
(
if
hee
bee
iustly
dealt
with
)
bee
not
commonly
so
much
at
least
,
as
a
Schoole-maister
takes
for
one
Scholler
?
4.
Remember
of
such
places
where
Lectures
haue
beene
kept
,
and
preachers
maintained
by
an
extraordinary
stipend
;
Is
there
any
such
place
where
they
could
possibly
raise
a
stipend
of
any
meane
competencie
,
but
that
the
inhabitans
must
be
content
to
contribute
therto
,
viritim
,
man
by
man
,
house
by
house
,
for
all
the
better
sort
,
asmuch
at
the
least
,
as
they
vsually
giue
for
teaching
one
of
their
children
?
5.
In
all
reason
and
equitie
,
in
all
reputation
&
account
,
is
not
the
minister
of
the
Church
,
before
the
maister
of
the
schoole
?
The
schoole
is
commonly
but
as
it
were
a
step
to
the
ministerie
,
and
a
stay
for
a
man
till
hee
bee
fit
for
the
ministerie
.
In
all
meetings
&
assemblies
,
hath
he
not
his
place
before
the
schole-maister
?
is
it
not
reason
then
,
as
hee
is
before
him
in
degree
,
so
hee
should
bee
equall
with
him
at
least
,
in
maintenance
?
But
now
a
daies
with
vs
,
in
places
not
a
few
,
for
the
most
part
it
is
quite
contrary
.
The
condition
&
estate
of
schoole-maisters
,
is
commonly
farre
better
then
the
ministers
.
If
a
man
can
get
4
or
5.
score
schollers
,
hee
shal
be
sure
to
liue
like
a
scholler
,
nay
like
a
gentleman
by
them
:
but
though
a
minister
haue
so
many
housholds
to
his
Church
,
if
hee
haue
nothing
to
trust
to
but
their
good
wills
,
hee
liues
not
like
a
scholler
,
but
a
begger
rather
.
Some
would
thinke
it
scant
credible
,
happily
if
I
should
say
,
That
a
man
may
haue
more
maintenance
by
40.
or
50.
boyes
in
a
schoole
,
but
I
doo
beleeue
it
,
the
heauier
Gods
wrath
;
the
more
lamentable
and
miserable
the
estate
of
our
ministerie
:
can
wee
say
that
people
doo
deale
conscionably
and
liberally
with
their
ministers
?
and
Christianly
&
thankefully
with
God
?
or
that
ministers
complaine
without
cause
,
and
be
already
euery
where
duly
&
sufficiently
prouided
for
?
I
know
that
these
things
will
seeme
straunge
,
to
such
as
are
not
acquainted
with
them
,
and
doo
conferre
to
the
maintenance
of
their
ministers
in
another
maner
of
measure
:
but
I
would
to
God
,
they
were
not
most
true
,
and
that
our
ministers
felt
them
not
.
I
hope
(
good
Reader
)
that
by
this
that
I
haue
said
I
haue
(
according
to
my
purpose
)
made
it
euident
vnto
thee
,
That
such
as
will
needes
continue
that
euill
custome
,
to
giue
the
minister
but
what
pleaseth
themselues
,
yet
ought
in
reason
&
conscience
(
if
they
bee
of
any
abilitie
)
to
pay
him
so
much
a
peece
at
least
,
as
they
giue
a
schoole-maister
for
teaching
one
of
their
children
.
And
this
rate
doo
I
hold
to
bee
so
reasonable
and
indifferent
for
both
sides
,
that
I
wish
with
all
my
heart
,
That
as
Dauid
made
it
a
Law
in
Israel
,
1.
Sam.
30.
24.
That
of
things
gotten
in
warre
,
as
his
part
was
,
that
gooeth
downe
to
the
battell
,
so
should
his
part
be
that
bideth
by
the
stuffe
,
and
keepeth
the
campe
:
so
,
in
such
places
where
people
will
not
willingly
&
justly
pay
as
they
should
,
tithes
of
their
labours
&
gaines
,
but
inforce
the
minister
to
stand
to
their
curtesies
,
till
a
better
Lawe
come
in
place
;
That
either
the
people
themselues
,
would
make
it
a
custome
,
or
the
superiours
of
our
land
,
a
law
and
statute
in
England
,
That
in
steed
of
those
tithes
,
besides
their
accustomed
offerings
and
other
extraordinary
prouentions
,
as
his
paie
is
that
teacheth
in
the
schoole
for
euerie
scholler
;
so
should
his
paie
bee
,
that
teacheth
in
the
Church
for
euerie
familie
:
that
is
,
the
●icher
sort
to
pay
as
for
the
best
schollers
,
the
meaner
as
for
meaner
schollers
,
and
the
poorer
sorte
that
are
payable
,
as
for
meanest
:
that
so
yet
some
conuenient
portion
and
proportion
,
some
certaintie
might
bee
obserued
&
knowne
.
I
haue
held
the
Reader
somewhat
long
I
confesse
,
vpon
this
one
point
,
and
it
may
bee
some
will
obiect
,
altogether
without
any
cause
:
For
(
may
some
say
,
)
As
it
is
not
fit
indeed
,
that
the
minister
should
bee
left
to
the
curtesie
of
the
people
,
so
neither
is
hee
;
For
by
expresse
law
&
statute
already
in
force
,
hee
is
euery
where
prouided
for
of
some
certaintie
;
as
of
prediall
tithes
,
where
they
are
to
be
had
,
&
of
personal
tithes
,
where
the
former
are
not
:
as
appeareth
in
the
Statutes
of
Ed.
6.
An.
2.
Cap.
13.
De
Decimis
.
True
it
is
,
and
not
to
bee
denied
,
That
that
Statute
dooth
indeed
so
enact
.
From
which
I
trust
I
may
bee
bold
to
obserue
this
one
thing
farther
,
for
confirmation
of
that
I
haue
sayd
,
viz.
That
it
is
the
iudgement
of
our
whole
Church
of
England
,
and
of
all
the
estates
of
our
land
,
confirmed
in
expresse
wordes
by
act
of
parliament
,
That
the
Minister
ought
to
haue
a
certaintie
to
depend
vpon
;
And
that
the
contrarie
,
not
in
mine
opinion
onely
,
but
in
their
wise
and
generall
iudgement
is
,
as
indeede
it
is
,
intollerable
and
vnfit
.
But
for
a
full
aunswere
to
the
obiection
proposed
;
First
,
I
doe
speake
of
that
is
practized
,
not
of
that
is
enacted
:
and
doe
condemne
that
course
which
now
is
growne
with
many
into
such
a
custome
,
that
nether
that
lawe
,
nor
reason
,
no
nor
the
word
of
God
can
hitherto
reclaime
them
from
it
;
and
so
doe
not
weary
my
Reader
with
waste
matter
,
nor
fill
my
paper
with
an
vnnecessary
discourse
.
Secondly
,
I
say
,
and
with
all
reuerence
and
Christian
humilitie
,
prostrate
at
the
feete
of
my
Superiours
,
desiring
and
crauing
leaue
that
it
may
bee
free
for
mee
in
so
great
a
cause
,
and
that
so
neerely
and
so
much
concerneth
the
glory
of
God
,
and
good
of
this
Church
,
for
which
euery
good
man
ought
to
be
content
(
if
neede
be
)
to
lay
downe
his
life
to
speake
the
truth
;
I
say
it
,
That
that
statute
doth
in
very
deed
rather
say
it
,
then
assure
it
to
the
minister
,
shew
what
he
should
haue
,
then
enarme
him
to
recouer
it
.
Because
whereas
it
debars
him
of
the
defendants
oath
,
the
surest
and
most
vsual
remedy
in
al
causes
of
tithes
,
it
is
found
by
long
and
too
too
much
experience
,
that
thereby
(
that
clause
being
commonly
abused
against
him
)
he
is
also
debarred
of
the
thing
it selfe
that
he
seekes
to
recouer
.
For
people
being
now
a
daies
very
apt
to
abuse
any
aduantage
that
law
may
yeeld
,
doe
easily
learne
,
That
if
they
will
but
not
confesse
any
thing
,
the
Minister
can
recouer
but
what
he
can
prooue
;
which
commonly
must
needes
bee
iust
nothing
:
whereby
his
case
becomes
such
,
that
vnlesse
he
will
take
with
quietnesse
(
as
they
call
it
)
what
they
wil
of
curtesie
giue
him
,
by
contending
for
more
,
he
is
sure
too
loose
al.
No
doubt
ther
were
some
reasonable
causes
▪
why
the
oth
was
forefended
,
&
it
may
be
the
integrity
of
those
times
)
when
the
statute
was
made
)
such
,
that
it
was
presupposed
,
men
needed
not
to
be
pressed
so
far
,
but
wold
of
very
conscience
to
equity
&
right
,
of
loue
to
the
Church
&
Ministery
,
of
zeale
to
God
&
his
Gospel
,
do
that
were
fit
voluntarily
,
it
being
but
shewed
them
;
or
at
farthest
,
vpon
examination
,
acknowledge
the
trueth
freely
.
But
the
corruption
and
backwardnes
of
these
our
times
shewing
wholly
the
contrary
,
and
beeing
such
,
that
I
thinke
that
man
to
bee
as
rare
as
a
blacke
swanne
,
that
by
vertue
of
that
statute
,
hath
of
late
yeares
recouered
any
thing
;
&
that
there
bee
many
hundreds
that
can
iustly
alledge
,
That
by
abuse
or
weaknes
thereof
,
they
haue
done
,
and
doo
daily
leese
in
maner
all
:
surely
there
bee
causes
more
iust
(
vnlesse
some
better
course
bee
taken
)
why
it
should
bee
againe
permitted
them
:
without
the
which
the
ministers
may
iustly
and
with
griefes
enough
complaine
,
That
that
statute
(
standing
as
yet
it
dooth
)
allowing
them
a
certaintie
,
viz.
personall
tithes
,
in
name
,
dooth
take
the
same
from
them
is
very
deed
,
and
remittes
them
to
that
it
seemes
to
condemne
;
the
mercie
and
curtesie
of
the
people
.
CHAP.
VI.
That
the
minister
must
haue
for
his
maintenance
,
not
an
imagined
competent
portion
:
But
specially
,
besides
offerings
,
the
tithes
of
all
things
;
which
are
still
due
by
diuine
r●●ht
:
and
bee
of
two
sortes
,
viz.
Prediall
,
and
personall
.
FRom
the
opinion
of
the
vulgar
sorte
,
Let
vs
come
(
God
assisting
)
to
those
of
the
learned
.
Among
whom
,
some
doo
hold
,
That
concerning
the
ministers
maintenance
,
what
it
should
bee
,
there
is
nothing
certainly
determined
in
the
word
of
God
;
onely
this
is
therein
taught
vs
,
and
required
,
That
the
minister
must
haue
competent
maintenance
.
This
if
it
be
yeelded
him
,
how
,
whereof
,
or
by
whom
;
so
hee
haue
it
,
it
is
no
matter
.
Others
bee
of
the
minde
,
That
the
scripture
teacheth
vs
,
both
that
the
minister
ought
to
bee
maintened
:
and
that
his
maintenance
ought
to
bee
not
an
imagined
competencie
;
but
specially
Tithes
,
the
tenth
of
the
increase
of
all
things
.
The
former
of
these
opinions
(
The
reuerence
&
honour
that
I
beare
vnto
the
persons
,
learning
,
&
iudgement
of
those
that
be
contrary
minded
alwaies
saued
&
reserued
,
because
amicus
Plato
amicus
Socrates
,
sed
magis
Veritas
:
Trueth
is
to
bee
preferred
aboue
all
men
)
I
doo
dislike
.
For
it
seemeth
vnto
mee
improbable
,
that
God
,
who
from
the
very
beginning
till
Christes
time
(
for
that
neither
is
nor
can
be
denied
)
as
carefull
for
them
whose
Priesthood
was
nothing
so
excellent
and
worthie
honour
,
as
the
ministerie
of
the
new
Testament
,
had
declared
&
reuealed
,
whereby
hee
would
haue
the
priests
of
those
times
to
bee
maintained
:
as
by
tithes
,
offerings
,
&c.
and
did
not
leaue
it
to
the
discretion
of
men
to
allot
what
they
imagined
to
bee
competent
;
should
now
,
in
the
time
of
the
Gospell
onely
,
the
later
daies
,
and
worser
age
of
the
worlde
,
That
men
would
bee
louers
of
themselues
,
couetous
,
boasters
,
proude
,
disobedient
to
parents
,
vnthankefull
,
vnholie
,
without
naturall
affection
,
intemperate
▪
despisers
of
them
that
bee
good
,
louers
of
pleasure
more
then
louers
of
God
,
hauing
a
shew
of
godlines
,
but
denying
the
power
thereof
,
&c.
All
and
euery
which
vices
in
whomsoeuer
,
and
wheresoeuer
they
reigne
,
would
hinder
the
condigne
entertainement
of
his
ministers
:
That
hee
should
I
say
,
in
these
wicked
times
&
perillous
daies
,
leaue
them
(
the
preachers
of
the
Gospell
)
whose
ministerie
by
farre
excelleth
the
former
,
to
the
mercy
of
the
world
,
and
conscience
of
the
worldlie
minded
to
appoint
them
maintenance
,
as
carelesse
how
they
were
dealt
with
.
2.
Whereas
the
Church
of
Christ
▪
euen
from
the
Apostles
times
almost
,
put
in
practise
generally
all
Christendome
ouer
,
the
payment
of
Tithes
for
the
maintenance
of
the
ministers
of
the
Gospell
:
shall
wee
say
,
They
did
this
,
onely
as
accounting
that
to
bee
a
fit
course
,
and
a
competent
maintenance
for
that
purpose
?
or
shall
wee
say
they
did
it
as
accounting
that
to
bee
the
right
course
commaunded
of
God
,
and
which
they
had
learned
out
of
the
word
of
God
ought
to
stand
in
time
of
the
Gospell
,
as
it
did
in
time
of
the
Law
,
for
the
Lordes
owne
ordinance
?
To
affirme
the
former
is
against
all
apparance
of
trueth
.
The
expresse
wordes
of
the
Fathers
and
learned
that
wrote
in
those
times
doo
plainely
(
as
hereafter
shall
be
shewed
)
testifie
the
contrary
.
Doo
wee
not
see
then
(
graunting
the
later
)
that
this
conceit
of
a
competent
maintenance
,
dooth
(
which
is
neither
safe
nor
godly
)
openly
check
&
crosse
the
iudgement
and
practise
of
all
Antiquitie
?
3.
And
forsomuch
as
wee
seeke
not
what
may
bee
done
at
some
times
,
and
in
some
cases
,
but
what
is
Gods
ordinance
in
this
case
,
and
therefore
ought
ordinarily
and
generally
euery
where
and
at
all
times
to
bee
done
:
what
President
and
practise
in
any
one
age
of
the
Church
can
any
shew
for
this
competent
maintainance
without
tithes
,
as
we
can
throughout
many
ages
,
for
the
ordinarie
maintenance
thereof
by
Tithes
?
Before
the
time
of
the
Apostles
the
ordinary
maintenance
of
Gods
ministers
was
tithes
:
in
the
time
of
the
Apostles
,
it
was
either
by
a
communitie
of
all
things
,
or
by
a
voluntary
contribution
:
sith
their
time
and
a
fewe
succeeding
yeares
without
any
interruption
vntil
this
present
day
,
the
ordinary
maintenance
of
the
ministers
of
the
Church
before
Popery
,
vnder
Popery
,
&
since
Popery
,
hath
beene
by
tithes
,
and
not
by
some
other
supposed
competent
maintenance
.
Now
is
it
probable
,
That
should
bee
Gods
ordinance
for
the
ordinary
&
perpetuall
maintenance
of
his
Church
(
for
that
is
the
question
)
which
at
no
time
,
in
no
age
of
the
Church
hath
beene
generally
practised
by
the
Church
?
And
that
insteed
of
Gods
ordinance
(
all
the
lights
of
his
Church
beeing
blinded
)
another
course
of
mans
inuention
should
generally
from
time
to
time
bee
approoued
and
admitted
?
4.
But
bee
it
supposed
,
that
nothing
particular
and
speciall
can
bee
demanded
;
but
onely
the
generall
,
a
competent
maintenance
.
Let
vs
enquire
,
if
happely
that
may
bee
found
,
what
is
a
competent
maintenance
.
If
any
will
shew
it
vs
out
of
the
word
,
thence
wee
are
sure
nothing
can
be
shewed
vnlesse
it
be
tithes
.
If
Tithes
bee
not
it
,
I
aske
first
whether
it
bee
more
or
lesse
then
Tithes
?
If
they
will
aunswere
more
;
is
there
any
hope
that
disclaiming
Tithes
,
in
steed
thereof
a
greater
&
richer
portion
may
bee
obteined
?
Nay
is
it
not
very
likely
that
many
doo
gladly
heare
of
and
fauour
this
conceit
of
a
competent
maintenance
,
in
hope
to
drawe
thereby
the
authors
thereof
to
ouerthrow
themselues
,
and
so
get
yet
a
great
parte
of
the
tithes
and
other
emoluments
of
the
Church
,
which
hitherto
haue
escaped
the
hands
of
spoilers
,
as
a
prey
?
Not
a
few
will
quickly
learne
this
kind
of
Logicke
;
Ministers
are
to
haue
,
by
their
owne
confession
,
but
a
competent
maintenance
:
&
what
then
should
a
minister
doo
with
so
great
a
liuing
,
so
much
tithes
?
lesse
by
halfe
is
enough
for
a
minister
.
If
one
refuse
it
,
yet
a
great
many
other
will
bee
glad
with
it
,
and
acknowledge
that
they
haue
liuing
sufficient
too
,
&c.
2.
If
they
will
say
,
Lesse
then
tithes
is
a
competent
maintenance
;
doo
they
not
then
iustly
prouoke
against
them
the
mindes
of
all
that
truely
fauour
learning
,
and
duelie
consider
how
it
ought
to
bee
honoured
?
doo
they
not
then
openly
,
without
any
colour
at
all
,
set
open
the
doore
vnto
extreame
impietie
&
sacriledge
?
making
way
,
and
as
it
were
iustifying
it
,
To
haue
all
Church
liuings
,
tithes
,
lands
,
&
all
long
since
consecrated
vnto
God
,
to
bee
prophaned
,
and
turned
into
that
whereof
the
land
is
already
too
full
(
and
too
lamentable
experience
hath
taught
vs
,
is
a
great
parte
of
the
misery
of
our
ministerie
,
the
ruine
of
learning
and
religion
among
vs
)
Impropriations
?
Nay
,
doo
they
not
speake
manifestly
against
the
scope
of
the
scriptures
,
must
haue
double
honour
;
that
is
,
an
honourable
and
liberall
,
and
not
a
sparing
and
poore
maintenance
?
must
be
a
keeper
of
hospitalitie
,
and
so
bee
able
to
entertaine
others
,
aswellas
to
liue
himselfe
?
must
liue
of
the
Gospell
,
Secondly
,
I
demaund
who
shall
(
if
the
word
of
God
doo
not
)
determine
what
is
competent
?
Shall
the
Clergie
?
It
is
likely
they
shall
not
bee
admitted
as
competent
Iudges
in
their
owne
cause
.
Shall
the
Laitie
?
What
is
then
to
bee
expected
,
but
that
they
will
fauour
themselues
enough
,
and
too
much
?
will
there
not
bee
among
them
,
Quot
capita
,
tot
sensa
,
as
many
men
,
so
many
minds
.
And
as
men
are
surprised
with
the
affections
of
couetousnes
,
of
contempt
of
the
Gospell
,
disgrace
of
that
calling
,
neglect
of
learning
,
and
other
like
:
so
is
it
not
likely
one
will
detetmine
this
to
bee
competent
,
and
another
that
,
and
the
fewest
of
all
come
any
thing
neere
the
marke
?
and
they
(
the
ministers
)
bee
inforced
to
accept
that
for
competent
,
which
is
not
,
and
to
take
that
for
suffitient
many
times
,
which
is
halfe
lesse
then
enough
?
And
what
remedie
?
For
(
seeing
as
they
say
,
God
hath
sayd
nothing
to
this
purpose
)
they
must
beleeue
others
&
not
themselues
,
That
to
be
competent
,
not
which
they
themselues
know
,
but
which
others
say
is
competent
.
If
already
there
had
bene
no
tryall
of
the
practise
of
supposed
competencie
,
men
might
happely
be
thought
to
feare
,
where
no
feare
were
,
and
to
suspect
more
then
they
had
cause
.
But
because
experience
is
the
surest
,
though
not
alwaies
the
safest
teacher
:
let
vs
heare
from
it
,
what
(
vpon
perswasion
no
doubt
,
That
a
competencie
onlie
was
required
)
men
haue
already
determined
vpon
that
point
,
and
what
good
beginnings
it
hath
made
;
and
the
è
culmo
spicam
,
ghesse
while
it
is
yet
in
grasse
,
what
corne
it
is
like
to
prooue
.
1
It
is
not
many
yeares
agoe
,
That
tenne
pound
a
yeare
was
held
a
competent
maintenance
for
a
minister
,
and
accordingly
some
Church-liuings
being
seazed
into
lay-mens
hands
,
in
lieu
thereof
,
there
was
allotted
backe
againe
,
either
a
few
of
the
fragments
thereof
,
then
worth
thereabout
,
or
else
a
set
stipend
of
like
valew
.
But
how
competent
a
maintenance
that
hath
proued
,
as
we
cannot
but
with
griefe
consider
,
and
had
need
with
teares
lament
;
so
I
feare
many
a
damned
soule
in
hell
dooth
feele
.
All
confesse
that
such
allowance
is
now
incompetent
:
but
who
are
they
that
amend
it
?
Godlines
is
great
gaine
,
1.
Tim.
6.
6.
but
gaine
is
godlines
)
that
nothing
contrary
therevnto
soundeth
well
in
their
eares
.
2.
For
our
present
daies
,
what
doo
men
account
now
to
be
competent
?
Bee
there
not
many
that
thinke
twenty
pounds
a
yeare
enoughe
?
The
ordinary
reckoning
and
practise
is
fortie
.
Some
few
there
be
,
that
are
so
liberally
minded
toward
the
ministers
,
that
they
could
wish
,
they
had
an
100.
markes
,
or
an
hundred
pounds
a
peece
:
and
that
were
abundantly
enough
(
if
they
bee
not
deceiued
)
for
any
minister
.
So
that
in
all
their
opinions
that
talke
of
a
competencie
,
and
would
bee
the
caruers
thereof
,
if
ministers
will
maintaine
the
generall
,
&
lay-men
may
determine
the
particular
;
from
10.
or
20.
pound
.
to
an
100.
pound
.
is
competent
maintenance
for
any
minister
.
But
what
competency
there
is
in
these
rates
I
leaue
to
others
to
iudge
:
this
only
added
,
That
for
mine
owne
parte
,
I
thinke
of
them
all
caeteris
Paribus
,
as
once
Demosthenes
did
of
the
counsels
of
certaine
Orators
in
his
daies
which
he
resembleth
to
the
dyets
of
sick
men
,
which
neither
giue
a
man
life
,
nor
suffer
him
to
die
.
And
,
for
the
opinion
it selfe
,
of
this
supposed
competencie
,
the
more
I
doo
consider
thereof
,
&
of
the
euils
and
inconueniences
and
mischiefes
that
it
must
needs
bring
with
it
(
quite
contrary
to
the
nature
of
trueth
,
whose
propertie
is
,
the
more
it
is
eyed
,
the
fairer
to
appeare
,
&
further
to
allure
)
the
more
am
I
drawne
to
dislike
and
reiecte
it
.
Leauing
it
therefore
,
Let
vs
come
to
the
other
opinion
,
viz.
theirs
which
holde
That
by
Gods
ordinance
,
&
Law
yet
in
force
,
the
minister
ought
to
haue
the
Tithes
for
his
maintenance
.
Which
point
I
shall
with
the
more
alacritie
&
facilitie
intreat
of
,
because
diuers
euen
of
those
that
denie
Tithes
to
bee
de
iure
Diuino
,
Gods
ordinance
for
the
ministers
of
the
Gospell
,
doo
yet
graunt
and
affirme
,
The
most
safe
,
indifferent
,
and
surest
waie
to
raise
such
a
maintenance
:
yea
,
so
excellent
and
good
a
way
,
as
none
better
can
come
in
place
thereof
.
A
thing
may
bee
sayd
to
be
de
iure
Diuino
,
2.
maner
of
wayes
:
that
is
,
either
after
a
sorte
,
because
it
is
grounded
vpon
Gods
Law
;
or
else
absolutelie
,
because
it
is
directly
commaunded
by
the
Law
of
God
.
According
to
the
former
sense
there
be
that
easily
graunt
,
Tithes
bee
de
iure
Diuino
:
&
that
(
vsing
their
owne
words
)
in
2.
respects
.
First
,
in
respect
of
the
equitie
of
the
law
in
paying
of
Tithes
▪
which
is
this
,
That
the
minister
ought
to
liue
of
the
people
,
and
to
haue
sufficient
and
competent
maintenance
by
them
.
Which
equitie
and
substance
of
the
Law
,
beeing
morall
,
ought
alwaies
to
continue
,
beeing
grounded
vpon
the
Law
of
Nature
,
Thou
shalt
not
mousle
the
mouth
of
the
oxe
that
treadeth
out
the
corne
.
Secondly
,
in
asmuch
as
the
lawes
of
the
land
and
of
the
Church
(
Princes
lawes
)
doo
confirme
this
ancient
and
excellent
constitution
of
Tithes
,
we
are
bound
iure
Diuino
,
to
obey
such
lawes
,
beeing
agreeable
to
the
word
of
God
;
which
commandeth
obedience
to
our
magistrates
in
all
lawfull
ordinance
.
To
these
wee
may
adde
a
third
respect
:
and
that
is
,
The
obligation
wherewith
the
Church
of
Christ
hath
long
since
bound
her selfe
to
the
payment
of
the
Tithes
;
haue
seemed
mens
owne
,
and
men
haue
had
some
colour
to
vse
them
as
they
saw
good
:
yet
now
,
beeing
made
Gods
by
dedication
,
beeing
giuen
vp
and
yeelded
vnto
him
for
the
seruice
of
the
Church
,
they
are
become
his
proper
inheritance
;
And
therefore
can
not
now
,
without
open
iniury
to
God
,
and
his
Church
▪
without
transgression
of
his
Law
,
bee
alienated
from
God
,
taken
from
his
Church
,
and
put
againe
to
common
vse
.
Hee
(
I
say
)
hauing
thus
long
time
beene
in
such
sorte
inuested
with
the
possession
of
them
,
it
is
now
altogether
vaine
and
superfluous
,
to
enquire
wether
they
bee
a
matter
of
diuine
right
?
Thus
Quodammodò
after
a
sort
,
in
this
sense
,
and
in
these
respectes
,
the
point
controuerted
is
graunted
.
But
because
this
concession
doth
not
satisfie
the
question
it selfe
,
let
vs
examine
the
other
sense
also
.
Now
searching
the
scriptures
for
this
matter
,
Gen.
14.
&
28.
wee
shall
finde
that
Tithes
were
payd
by
holy
and
godly
men
,
as
by
Abraham
and
Iacob
,
before
euer
there
was
any
law
written
,
in
the
time
of
Nature
.
Whence
wee
may
not
obscurely
gather
I
thinke
,
That
,
to
paie
the
Tenth
,
is
a
parte
of
the
morall
law
;
a
dutie
which
God
from
the
beginning
required
of
man
as
His
sacred
Right
.
For
those
holy
P●triarkes
,
no
doubt
,
did
nothing
in
that
point
,
but
what
it
was
all
mens
dutie
to
performe
▪
and
are
set
foorth
as
examples
and
Presidents
,
in
whom
wee
are
to
see
what
other
godly
men
of
those
auncient
ages
and
former
times
did
accustome
.
And
herein
I
am
the
more
confirmed
,
for
that
in
prophane
histories
I
doo
finde
,
That
the
very
heathen
of
those
elder
yeares
,
the
time
of
Nature
,
vsed
almost
euery
where
to
pay
the
very
same
portion
,
The
tenth
,
vnto
their
imagined
Gods
.
Some
to
Iupiter
,
as
the
Persians
;
some
to
Hercules
,
or
Apollo
,
as
the
Romanes
and
Grecians
:
the
Sabees
and
Aethiopians
,
to
the
sundrie
gods
which
their
countries
worshipped
:
And
in
a
word
,
as
Festus
an
auncient
Storie-writer
doth
report
,
generally
,
decimam
quaeque
veteres
dijs
suis
offerebant
,
All
nations
of
former
times
offered
to
their
gods
the
tenth
.
For
how
could
it
be
,
that
all
people
,
euen
those
that
knew
not
the
true
God
,
yet
should
herein
consent
with
the
true
worshippers
?
but
that
either
by
the
light
of
nature
,
or
by
auncient
tradition
receiued
euen
from
Noah
and
other
Patriarks
,
they
had
learned
,
that
The
tenth
was
Gods
part
.
If
any
will
obiect
,
that
the
heathen
did
it
by
instigation
of
their
gods
,
diuels
indeed
:
[
for
,
such
a
thing
doth
a
certaine
Chronographer
of
those
times
relate
,
The
story
of
Iacobs
payment
of
tythes
carieth
a
greater
shew
of
repugnancy
,
because
it
reporteth
that
he
paide
them
vpon
a
vowe
.
Gen.
28.
20.
saying
;
If
God
will
bee
with
mee
in
this
iournie
which
I
goe
,
and
will
giue
me
bread
to
eate
,
and
clothes
to
put
on
,
so
that
I
come
againe
vnto
my
fathers
house
in
peace
,
then
shall
the
Lord
be
my
God
,
and
this
stone
(
which
I
haue
now
set
vp
as
a
pillar
)
shall
bee
Gods
house
;
and
of
all
that
thou
(
O
God
)
shalt
giue
me
,
I
will
giue
the
tenth
vnto
thee
.
Whereupon
it
is
obiected
by
some
,
that
Iacob
paide
them
not
as
a
morall
duetie
,
but
as
a
vow
.
But
that
is
easily
aunswered
.
First
,
that
Iacob
had
a
respect
to
the
couenant
made
with
Abraham
;
namely
,
I
will
bee
thy
God
and
of
thy
seede
,
Gen.
17.
7.
By
vertue
of
which
,
hee
was
bound
to
shew
himselfe
thankefull
as
Gods
seruant
by
outward
seruice
,
whereof
tithes
were
a
part
:
and
secondly
,
seeing
it
is
manifest
by
manifold
examples
&
practise
of
godly
men
,
that
it
is
no
new
thing
nor
vnusuall
with
the
godly
,
by
vowing
to
binde
themselues
to
doe
that
which
by
the
law
of
God
and
former
duetie
they
are
bound
to
performe
(
so
to
stirre
vp
their
owne
slacknesse
,
and
enkindle
their
zeale
to
necessary
obedience
)
what
letteth
but
that
wee
may
conceiue
the
like
of
Iacob
in
this
case
?
Hee
knew
it
(
no
doubt
)
to
bee
his
duetie
,
to
paye
to
God
the
tenth
:
yet
partly
to
stirre
vp
his
owne
care
and
zeale
;
partly
to
testifie
more
apparantly
his
thankefull
heart
,
which
euen
before
blessings
receiued
,
bethought
it selfe
what
to
render
to
the
Lord
for
the
same
,
receiued
:
partly
,
as
abhorring
and
disclayming
the
prophanenesse
of
the
world
,
which
(
likely
)
euen
then
began
euery
where
to
cast
away
the
feare
of
the
almightie
,
and
to
detaine
to
themselues
as
their
owne
,
Gods
part
of
their
riches
;
he
bindeth
himselfe
by
speciall
vow
,
to
performe
that
which
hee
knew
to
be
,
though
he
vowed
it
not
,
his
duety
to
doe
.
That
I
straine
not
his
words
from
his
meaning
;
he
himselfe
,
by
his
former
words
,
being
also
a
part
of
his
vow
,
doth
beare
me
witnesse
.
For
,
if
you
note
the
words
well
,
he
voweth
three
seuerall
things
.
First
,
that
the
Lord
shall
bee
his
God
;
that
is
,
That
hee
would
worship
and
serue
none
other
God
.
And
it
is
out
of
al
doubt
(
saith
a
very
iudicious
interpretour
)
that
therein
hee
comprehended
the
summe
of
(
his
)
pietie
and
religion
.
Secondly
,
that
that
stone
shall
bee
Gods
house
;
that
is
,
that
there
where
he
had
pitched
the
stone
,
hee
would
(
as
in
Gods
Tabernacle
)
serue
God
,
build
an
altar
,
and
offer
sacrifices
,
&c.
as
Cap.
35.
1.
&
7.
verse
.
Thirdly
,
that
of
all
that
God
should
giue
him
,
hee
would
giue
the
tenth
to
God
;
as
the
proper
maintenance
that
belonged
to
the
house
of
God
,
for
the
sustenance
of
the
priests
that
should
attend
on
the
altar
.
Here
no
man
I
suppose
will
say
,
but
that
it
was
Iacobs
duetie
,
euen
without
a
vow
,
to
serue
and
worship
God
onely
,
to
offer
to
him
Sacrifices
,
&c.
Yet
doth
he
by
vow
promise
to
performe
it
.
And
therefore
as
because
hee
vowes
those
dueties
,
it
followes
not
,
else
hee
was
not
bound
to
haue
done
them
:
so
neither
doth
it
follow
,
because
hee
vowed
tithes
,
therefore
to
pay
them
,
was
(
else
)
no
par●e
of
his
dutie
.
It
is
more
probable
a
great
deale
,
that
being
a
most
religious
and
wise
man
,
knowing
that
God
delights
not
in
rash
and
vnlawfull
vowes
,
and
knowing
the
payment
of
Tithes
to
bee
acceptable
vnto
God
;
vpon
mature
deliberation
resolueth
,
to
the
end
his
vow
might
please
God
,
that
should
be
a
part
thereof
.
Thus
notwithstanding
any
thing
that
can
bee
obiected
,
it
appeareth
by
payment
thereof
before
the
Law
,
that
to
paie
the
tenth
,
is
a
part
of
the
morall
law
,
deriued
from
the
very
law
of
Nature
.
Whence
it
followeth
,
That
such
payment
is
in
force
still
:
for
the
morall
law
is
perpetuall
,
as
a
duetie
taught
vnto
man
from
the
beginning
,
to
continue
to
the
end
,
so
long
as
there
remaineth
a
man
vpon
the
earth
.
Which
standing
firme
,
this
also
must
stand
for
firme
,
That
such
Tenth
is
now
due
to
the
ministers
of
the
Gospell
,
because
they
are
to
vs
as
Gods
Substitutes
,
as
were
the
priests
then
.
And
therefore
as
one
saith
of
Abraham
paying
Tithes
;
What
Abraham
owed
vnto
God
,
hee
payd
it
vnto
Melchizedec
,
as
vnto
God
himselfe
:
So
,
what
people
owe
vnto
God
(
viz.
Decimam
)
they
ought
to
pay
vnto
the
ministers
of
the
Gospell
,
as
vnto
God
himselfe
.
To
say
it
is
a
morall
precept
,
To
maintaine
the
minister
,
or
to
giue
God
some
part
of
our
goods
,
is
but
a
weake
euasion
;
forsomuch
as
it
euidently
appeareth
,
that
the
Tenthe
,
and
not
any
other
,
or
any
vncertaine
part
hath
beene
from
the
beginning
payd
vnto
God
,
receiued
by
his
Substitutes
,
&
accounted
Gods
part
:
and
that
God
himselfe
so
soone
as
hee
maketh
claime
to
his
right
,
and
once
nominateth
what
it
is
,
claimeth
and
calleth
it
by
the
name
of
the
Tenth
,
as
Leuit.
27.
30.
Numb.
18.
20.
saying
,
The
Tenth
is
mine
.
2.
From
the
time
of
Nature
,
if
wee
come
to
the
time
of
the
Lawe
;
all
doo
know
,
That
from
Moses
till
Christ
,
the
tenth
of
all
things
was
accounted
Gods
part
,
&
that
the
Lord
made
challenge
therevnto
as
to
his
owne
proper
right
and
peculiar
portion
.
The
Tenth
of
the
lande
is
mine
.
All
tithes
are
holie
vnto
the
Lorde
,
and
I
haue
giuen
the
Tithes
vnto
Leui
and
his
seed
.
And
herevpon
it
is
,
that
hee
saith
,
that
Hee
is
their
inheritance
:
and
that
Malac.
3.
10.
hee
doth
charge
the
people
,
that
in
withholding
their
Tithes
and
offerings
they
had
robbed
him
,
&c.
In
these
speeches
and
their
like
,
wee
must
note
two
things
:
First
the
Lords
right
vnto
Tithes
.
Hee
claimeth
that
parte
and
none
other
:
not
an
viij
.
or
xv
.
or
a
xx
.
but
the
tenth
precisely
;
as
his
owne
proper
inheritance
.
The
tenth
(
saith
he
,
is
mine
.
True
it
is
,
that
all
wee
haue
in
a
sense
is
the
Lords
,
because
All
thinges
are
of
him
.
1.
Chronicles
29.
14.
And
in
that
sense
it
is
saide
Psa●me
24.
1
,
The
earth
is
the
Lords
and
all
that
is
therein
,
the
round
world
and
they
that
dwel
in
it
:
&
Ps.
50.
10.
All
beasts
of
the
forrest
are
mine
,
and
so
are
the
cattell
vpon
a
thousand
hilles
.
And
saith
our
Apostle
,
what
hast
thou
O
man
what
euer
thou
bee
,
and
whatsoeuer
thou
haue
,
which
thou
hast
not
receiued
?
But
in
this
case
God
dooth
cla●me
the
tenth
to
bee
his
in
a
more
peculiar
sense
and
sort
;
and
that
is
not
Iure
Creationis
,
because
hee
hath
made
all
:
nor
Iure
Potestatis
,
because
hee
hath
the
disposing
of
all
;
for
in
these
senses
the
other
nine
partes
are
also
the
Lordes
:
but
Iure
Proprietatis
siue
Reseruationis
,
in
respect
of
the
very
proprietie
thereof
,
or
by
way
of
reseruation
;
because
hauing
giuen
all
the
rest
vnto
the
sonnes
of
men
,
he
hath
reserued
vnto
himselfe
,
to
bestowe
where
hee
will
,
the
tenth
,
as
his
owne
immediate
right
and
portion
,
euen
in
a
like
manner
as
a
Lord
passing
away
his
land
to
a
tenant
,
reserueth
yet
for
his
owne
vse
,
a
certaine
rent
out
of
it
.
The
notice
and
consideration
whereof
no
doubt
moued
some
very
learned
and
iudicious
expositors
,
to
intitle
tithes
by
the
name
of
a
sacred
and
holy
rent
or
tribute
,
as
it
were
insinuating
thereby
,
that
as
the
land
of
Egypt
(
Gen.
47.
)
being
sold
into
the
hands
of
Pharao
,
there
was
reserued
vnto
Pharao
,
the
first
part
of
the
increase
thereof
,
as
a
rent
or
annuitie
thereof
,
and
the
people
allowed
to
take
the
other
foure
parts
for
the
seede
and
for
their
labour
,
and
for
prouision
for
them
and
theirs
:
So
the
whole
earth
being
Gods
,
and
hee
giuing
it
to
the
sonnes
of
men
,
hee
hath
notwithstanding
for
a
token
and
acknowledgement
of
his
soueraigntie
,
reserued
vnto
himselfe
,
as
a
rent
and
sacred
tribute
for
the
whole
,
the
tenth
of
all
.
The
other
thing
I
note
out
of
the
words
,
is
the
bestowing
of
tithes
.
Tithes
(
saith
God
)
are●●ine
.
But
to
what
vse
?
I
haue
giuen
them
(
saith
he
)
vnto
the
Sonnes
of
Leui
for
an
inheritance
.
And
why
to
Leui
&
his
sonnes
?
for
the
seruice
which
they
serue
mee
in
the
tabernacle
,
Num.
18.
1.
And
this
teacheth
vs
,
that
in
Israel
so
long
as
Leui
serued
at
the
altar
,
and
wayted
in
the
Tabernacle
,
so
long
he
had
right
to
Tithes
.
How
right
?
Not
Proprio
iure
,
not
by
his
owne
proper
right
,
but
in
the
Lords
behalfe
,
and
by
way
of
assignation
from
the
Lord
,
who
had
(
to
speake
after
our
fashion
)
passed
them
ouer
vnto
Leui
and
his
heires
so
long
as
their
seruice
did
continue
.
These
things
being
obserued
,
that
is
,
first
,
the
Lords
right
vnto
Tithes
,
which
cannot
but
bee
perpetuall
;
then
his
assignation
of
Tithes
to
Leui
,
which
was
but
temporary
;
and
herewithall
that
the
ministers
of
the
Gospel
are
to
God
now
in
the
steed
of
Leui
,
&
do
minister
vnto
him
,
not
in
the
same
but
a
more
excellent
forme
;
we
may
with
great
,
and
I
think
vndeniable
probabilitie
gather
,
that
forsomuch
as
the
Lords
right
vnto
the
tenth
holdeth
still
,
he
hath
Le●its
to
serue
him
still
,
his
temple
and
seruice
to
be
attended
still
;
that
stil
they
ought
to
receiue
that
right
on
the
Lords
behalfe
,
which
haue
succeeded
in
the
steed
of
those
that
receiued
it
heretofore
.
To
say
,
that
the
law
of
tithes
ceased
when
Leuies
seruice
ended
,
is
an
argument
of
no
force
.
First
,
because
they
were
assigned
not
so
much
for
the
persons
sake
as
for
the
office
,
the
Seruice
of
God
:
which
continuing
though
in
another
forme
,
doth
necessarily
require
the
continuance
of
the
maintenance
,
vnlesse
a
better
come
in
place
,
which
is
already
graunted
cannot
bee
.
Secondly
,
because
the
right
and
so
the
law
of
Tithes
tooke
not
his
beginning
at
Leui
(
for
the
payment
of
Tithes
was
not
then
first
instituted
,
but
assigned
onely
to
whom
for
that
time
,
and
in
that
land
,
they
should
bee
payd
)
It
is
therefore
improbable
,
that
the
payment
of
tithes
should
end
with
Leuies
seruice
,
which
took
not
beginning
thereat
;
but
were
Gods
,
and
belonged
to
the
priests
of
God
,
when
as
yet
Leui
had
not
the
office
:
but
reason
&
equity
doth
rather
yeeld
,
that
as
the
priests
of
God
in
time
of
nature
,
had
them
before
Leui
,
and
the
law
:
So
the
Ministers
of
the
Gospel
should
haue
them
now
after
the
law
,
&
since
Leuies
time
.
Farther
,
we
are
to
consider
,
that
the
assignation
of
tithes
made
to
Leui
pertayned
onely
to
them
that
were
vnder
the
law
.
Then
,
that
those
nations
which
liued
without
the
law
(
written
)
could
be
no
lesse
bound
to
the
payment
of
tithes
euen
in
time
of
the
law
from
Moses
til
Christ
,
then
they
were
before
the
law
from
Adam
till
Moses
:
whereupon
it
must
follow
vndeniably
,
that
howsoeuer
the
heathen
fayled
in
this
as
in
al
other
parts
of
Gods
seruice
,
yet
Gods
right
(
for
right
according
to
our
English
prouerbe
,
neuer
rots
)
continued
among
them
still
:
and
therefore
if
there
had
bin
among
them
any
godly
worshippers
,
&
priests
of
God
,
they
both
would
and
ought
to
haue
paid
tithes
to
those
priests
of
the
high
God
,
&
not
to
the
sons
of
Leui
;
as
Abraham
,
Iacob
,
and
other
godly
men
of
their
and
former
times
,
did
pay
the
same
to
the
priests
that
were
in
their
daies
.
If
all
this
be
true
,
and
what
thereof
can
be
denied
I
see
not
;
then
forasmuch
as
the
preaching
of
the
Gospel
,
is
but
a
reuoking
of
them
backe
into
the
right
way
,
that
were
gone
astray
,
and
a
restitution
of
the
true
worship
of
the
onely
true
God
ouer
all
the
world
;
what
letteth
that
the
ministers
of
the
Gospel
should
not
now
haue
restored
vnto
them
also
,
what
by
continuall
right
belonged
to
the
priests
of
God
wheresoeuer
the
law
raigned
not
from
Adam
vnto
Christ
?
So
that
whether
we
consider
of
the
ministers
of
the
Gospel
as
successours
in
office
(
for
the
substance
is
still
one
)
either
to
the
seede
of
Leui
vnder
the
law
,
or
the
priests
of
God
without
the
law
,
it
will
be
hard
to
shew
why
they
should
not
succeede
them
both
in
maintenance
aswell
as
in
seruice
.
Besides
this
,
whereas
there
are
in
tithes
two
things
to
be
considered
,
that
is
,
the
Institution
and
Assignation
,
Gods
proper
and
immediate
right
,
and
mans
mediate
and
subordinate
possession
,
the
one
respecting
God
himselfe
as
Lord
of
all
,
the
other
man
,
Gods
ministers
for
the
time
being
:
can
any
man
shew
,
nay
wil
any
Diuine
say
,
that
God
hath
no
longer
any
proper
right
&
interest
vnto
the
temporall
goods
of
men
on
earth
,
but
hath
remitted
vnto
man
that
holy
rent
,
that
sacred
tribute
,
which
once
,
before
the
law
,
and
in
the
law
,
in
signe
,
and
for
an
acknowledgement
of
his
vniuersall
Soueraigntie
,
he
imposed
vpon
the
wolrd
?
If
that
may
not
be
affirmed
,
for
all
Diuines
I
thinke
hold
the
contrary
:
what
is
or
can
be
that
Sacr.
vectigal
,
if
it
be
not
Tithes
?
Who
can
shew
vs
any
other
?
2.
or
must
we
imagine
,
whereas
in
true
wisedome
and
good
policie
,
all
kings
and
princes
of
the
world
,
all
landlords
,
and
proprietaries
of
the
earth
,
doe
impose
vpon
their
subiects
and
tenants
,
their
tributes
,
customes
,
rents
,
&c.
Certaine
,
whereby
the
one
may
know
stil
from
time
to
time
,
what
to
demand
,
the
other
what
to
pay
;
that
God
the
fountaine
of
al
wisedome
and
author
of
al
good
policy
,
&
order
,
and
not
of
confusion
,
permitteth
men
now
in
time
of
the
Gospel
(
as
seeing
the
tenth
to
be
gra●amen
Ecclesiae
,
a
burthen
too
heauy
for
hi●
church
,
an
exaction
too
hard
and
great
for
the
world
now
to
beare
,
and
therfore
repenting
him
of
that
course
which
for
more
than
4000.
yeares
he
had
approued
and
continued
to
honor
him
with
their
goods
in
what
proportion
and
quantitie
they
lust
,
to
paie
for
tribute
to
him
what
they
will
?
whereby
neither
he
that
paies
it
,
nor
he
that
on
Gods
behalfe
requires
it
,
may
be
able
to
say
,
This
is
it
:
I
assure
you
,
it
soundeth
not
in
mine
eares
.
And
therfore
vntill
the
institution
and
right
of
tithes
to
God
,
aswell
as
the
assignation
of
them
to
Leui
,
be
prooued
to
bee
voyd
and
at
an
end
,
I
see
no
sufficient
reason
to
yeeld
,
either
that
men
ought
not
to
pay
them
,
or
ministers
to
require
and
receiue
them
as
Gods
part
stil.
3
From
the
time
of
the
Law
,
let
vs
come
to
the
time
of
the
Gospel
,
and
so
from
the
old
Testament
(
for
proofes
)
vnto
the
new
:
&
therein
for
orders
sake
,
first
,
vnto
our
text
it selfe
.
Where
if
we
demaund
of
the
Apostle
,
how
much
the
minister
must
haue
of
his
hearer
,
true
it
is
,
he
doth
not
say
expressely
the
tenth
of
all
his
goods
,
but
a
part
.
Make
him
(
saith
hee
)
partaker
of
all
his
goods
.
But
if
we
may
coniecture
what
,
or
how
great
a
part
hee
should
meane
,
forasmuch
as
we
are
assured
that
Saint
Paul
knew
well
,
that
the
priests
of
God
before
the
law
,
and
the
Leuits
likewise
in
time
of
the
law
,
had
alwaies
the
tenth
part
,
and
that
in
the
whole
scripture
there
is
no
certaine
parte
but
that
,
named
to
bee
the
Lords
,
or
approued
and
assigned
by
name
to
any
that
serued
in
the
worke
of
the
Lord
:
what
part
may
wee
imagine
that
hee
meant
,
but
that
which
hee
&
all
the
learned
,
yea
learned
&
vnlearned
knew
,
had
euen
from
the
beginning
of
the
world
beene
counted
the
Lords
parte
,
&
the
priests
portion
?
And
it
is
more
probable
,
that
therfore
in
the
new
Testament
,
that
point
is
not
so
directly
handled
as
it
was
in
the
old
,
because
by
the
old
,
it
was
already
very
manifest
;
then
that
the
mention
thereof
was
omitted
,
because
it
was
to
grow
out
of
vse
.
For
the
alteration
needed
a
speciall
declaration
,
which
the
continuance
needed
not
.
And
therefore
in
my
opinion
the
Apostle
must
bee
vnderstood
to
speake
of
the
tenth
part
,
and
not
of
any
other
,
new
,
and
neuer
yet
in
vse
.
As
if
hee
should
say
:
Let
the
hearer
make
his
teacher
partaker
with
him
of
all
his
goods
,
according
to
the
ordinance
of
God
,
in
such
maner
and
measure
,
as
from
the
beginning
it
is
not
vnknowne
that
the
seruants
of
God
haue
euer
beene
accustomed
to
receiue
.
As
in
a
like
sense
,
speaking
of
a
thing
already
knowne
wee
say
,
Let
such
one
haue
his
due
:
and
in
the
Gospell
,
Math.
20.
The
Lord
of
the
vineyard
hauing
first
agreed
with
all
the
labourers
for
a
peny
a
day
,
ver.
2.
when
Euen
was
come
saith
vnto
his
Steward
,
Call
the
labourers
and
giue
them
their
hire
.
And
it
is
the
more
probable
,
because
he
doth
require
expresly
(
as
I
haue
already
taught
)
that
this
part
bee
payd
in
specie
in
its
kinde
,
and
out
of
all
such
goods
as
a
man
hath
,
by
due
proportion
,
which
was
and
is
the
true
and
ancient
payment
of
the
tenth
.
For
speaking
plainely
of
the
maner
how
this
part
should
by
payd
,
hee
might
thereby
easily
bee
conceiued
what
hee
meant
concerning
the
measure
.
How
probable
it
may
seeme
to
others
I
cannot
tell
:
but
this
I
know
,
That
these
considerations
haue
seemed
to
some
&
those
very
good
Diuines
(
though
contrary
minded
)
so
weighty
,
that
they
haue
therevpon
yeelded
thus
farre
,
That
if
any
place
in
all
the
new
Testament
doo
make
for
Tithes
,
it
is
specially
this
.
If
the
Apostle
bee
obscure
in
this
place
by
reason
of
the
breuitie
of
his
writting
,
let
vs
see
whether
hee
bee
not
more
plaine
in
some
other
where
hee
is
more
large
.
Turne
wee
backe
therfore
to
1.
Cor.
9.
where
,
vpon
another
occasion
hee
dooth
insist
vpon
this
doctrine
of
the
ministers
maintenance
.
There
ver.
13.
taking
an
argument
a
simili
,
from
them
that
ministred
in
the
temple
about
holy
things
,
and
waited
at
the
altar
,
how
dooth
he
conclude
?
Ita
etiam
Dominus
constituit
,
&c.
So
also
,
hath
the
Lord
ordeined
,
that
they
which
doo
preache
the
Gospell
should
liue
of
the
Gospell
.
Here
it
seemeth
vnto
mee
,
the
Apostle
plainely
teacheth
,
That
the
same
measure
and
the
same
maner
of
maintenance
,
which
they
had
that
once
serued
in
the
temple
,
and
attended
at
the
altar
,
is
now
allowed
&
assigned
to
them
that
serue
in
the
Church
and
preach
the
Gospell
.
They
were
maintained
in
very
liberall
&
competent
sort
,
so
must
these
.
Their
maintenance
was
sealed
&
certaine
,
not
voluntary
,
so
must
these
.
They
were
maintained
by
tithes
&
oblations
,
so
must
these
.
Their
portion
was
of
holy
things
,
that
is
of
Gods
part
,
of
things
consecrated
to
God
,
so
must
the
portion
of
these
bee
.
Neither
is
it
a
matter
of
equitie
onely
,
that
it
were
fit
thus
it
should
be
,
or
a
humane
constitution
,
supposing
it
were
best
so
to
bee
:
but
ita
Dominus
constituit
,
or
as
others
read
,
mandauit
,
it
is
the
constitution
,
ordinance
or
commaundement
of
the
Lord
,
that
this
ought
to
bee
.
The
Lord
,
who
hath
a
peculiar
right
to
a
certaine
part
of
euery
mans
goods
,
hath
thus
appointed
.
As
once
God
assigned
ouer
his
tithes
&
other
duties
to
the
seed
of
Leui
,
because
hee
had
separated
them
to
serue
in
his
Tabernacle
:
so
now
their
seruice
beeing
ended
,
&
hee
hauing
substitute
in
their
roomes
for
the
worke
of
the
Gospell
,
not
some
certaine
families
of
the
earth
,
but
Pastors
and
Teachers
,
whom
it
pleaseth
him
to
call
;
To
these
,
to
the
end
they
may
liue
by
their
ministerie
as
the
former
did
by
theirs
,
&
bee
incouraged
to
the
worke
they
haue
in
hand
,
hath
bee
assigned
ouer
that
which
the
former
had
,
viz.
his
Tithes
and
Offeringes
.
In
a
word
,
the
Apostle
speaking
of
a
kinde
of
maintenance
that
is
of
Gods
ordinance
&
not
mans
,
established
by
the
Lord
,
not
deuised
by
man
,
allotted
the
preachers
of
the
Gospel
to
liue
vpon
,
&
such
a
one
as
they
had
that
ministred
in
the
temple
,
and
serued
at
the
altar
;
let
such
as
bee
contrary
minded
prooue
vnto
vs
,
That
their
maintenance
was
not
tithes
:
and
then
,
&
neuer
tell
then
will
wee
yeeld
,
nor
shall
they
bee
able
to
prooue
,
That
ours
ought
to
bee
,
not
Tithes
,
but
some
other
thing
.
For
it
is
euident
by
this
place
of
the
Apostle
,
That
such
as
theirs
was
,
ours
must
bee
.
From
this
place
of
the
Apostle
,
let
vs
proceed
to
another
,
&
that
is
,
Heb.
7.
where
hee
maketh
mention
very
often
of
Abrah.
his
paying
tithes
to
Melch
:
which
though
he
do
to
another
end
,
yet
by
those
his
wordes
,
beeing
about
another
matter
,
he
sheweth
withall
,
That
Tithes
pertaine
vnto
the
ministerie
of
the
Gospell
as
once
they
did
to
that
of
the
temple
.
First
of
all
it
is
euident
by
the
Apostles
words
,
that
Melchizedec
was
a
figure
of
Christ
:
whence
it
followes
that
Christ
in
the
person
of
Melchizedec
receiued
tithes
of
Abraham
,
&
that
they
are
due
no
lesse
to
his
priesthood
,
then
to
that
of
Melch.
But
if
Christ
had
right
to
tithes
before
the
law
,
hath
he
not
the
same
right
also
since
the
law
,
in
the
time
of
the
Gospell
?
For
his
priesthood
being
perpetuall
,
so
must
his
right
bee
too
.
Farther
,
if
wee
consider
of
Melch.
in
his
owne
person
,
that
is
,
not
as
a
figure
of
Christ
,
but
as
the
priest
of
God
;
if
Melch.
had
right
to
receiue
them
in
the
behalfe
of
God
,
whose
priest
hee
was
,
how
much
more
Christ
,
who
is
a
priest
for
euer
after
the
same
order
that
Melchizedec
was
?
Touching
Abraham
,
wee
may
consider
of
him
,
either
as
a
priuate
man
,
or
as
a
Patriarke
.
As
a
priuate
person
in
paying
tithes
,
what
other
thing
did
he
,
but
what
was
euery
godly
mans
dutie
to
doo
?
which
(
saith
a
certaine
learned
writer
)
is
so
reported
,
that
thereby
it
may
sufficiently
appeare
,
that
it
was
a
custome
or
ordinarie
thing
among
the
godly
of
those
times
.
And
who
can
shew
vs
,
that
the
godly
are
freed
from
that
dutie
since
the
law
,
which
they
owed
to
God
before
?
Or
,
that
God
which
accepted
Tithes
,
as
his
sacred
Right
then
,
hath
reiected
it
now
?
As
a
Patriarke
,
and
father
of
the
faithfull
,
if
wee
consider
him
;
dooth
not
hee
the
father
,
by
performing
that
duetie
,
shew
in
what
steps
his
children
ought
to
walke
,
whose
ofspring
wee
are
,
not
according
to
the
flesh
,
but
by
that
which
is
the
surer
side
,
by
faith
?
But
what
is
all
this
to
vs
,
that
be
ministers
of
the
Gospell
?
very
much
euery
way
.
For
seeing
we
are
in
Christes
steed
,
1.
Cor.
5.
20.
&
hee
that
receiueth
vs
receiueth
Christ
,
Math.
10.
40
;
as
Melch.
beeing
Dei
subrogatus
,
Gods
deputie
,
lawfully
receiued
at
Abrahams
hand
what
was
due
to
God
:
so
wee
on
Christes
behalfe
doo
as
lawfully
claime
&
receiue
of
the
hand
of
Christians
what
is
Christes
right
.
Which
thing
is
not
improbable
that
our
Apostle
respected
,
when
1.
Cor.
9.
the
place
before
alleadged
,
he
saith
,
The
Lord
hath
so
ordeined
:
as
it
were
giuing
vs
thereby
to
vnderstand
,
That
such
maintenance
as
the
Leuits
receiued
in
the
Law
as
Gods
right
,
for
their
seruice
at
the
altar
:
such
ought
the
ministers
of
the
Gospell
receiue
now
in
Christes
behalfe
for
their
seruice
to
him
in
the
worke
of
the
Gospell
:
because
as
God
assigned
it
vnto
his
Leuits
then
,
so
hath
Christ
(
who
in
the
new
Testament
,
by
that
title
of
Lorde
,
is
commonly
distinguished
from
God
the
father
)
vnto
his
ministers
now
.
And
as
Abrah.
the
father
of
the
faithfull
was
then
to
pay
the
tenth
to
the
priests
of
God
,
as
to
God
himselfe
:
so
all
the
faithfull
now
,
are
to
pay
them
to
the
ministers
of
Iesus
Christ
,
as
to
Christ
himselfe
.
Now
that
I
haue
shewed
warrant
and
proofe
for
this
point
out
of
scripture
,
I
will
adioyne
also
the
testimonie
and
iudgement
of
the
learned
and
ancient
fathers
and
others
of
the
Church
:
who
wheresoeuer
they
speake
any
thing
of
tithes
,
so
speake
thereof
,
as
generally
in
their
times
acknowledged
to
bee
of
diuine
institution
;
no
man
for
well
nighe
a
1000.
yeares
(
the
depth
of
all
corruption
and
blindnes
)
after
Christ
gainsaying
them
.
This
I
do●
,
aswell
to
confirme
more
fully
that
I
haue
auouched
,
as
also
to
take
away
all
pretext
from
such
as
shall
thorough
ignorance
imagine
this
to
bee
but
mine
owne
priuate
opinion
.
They
shall
perceiue
that
I
teach
none
other
thing
in
this
matter
,
then
the
auncients
for
many
ages
past
haue
done
.
S.
Origen
liued
within
200.
yeares
after
Christ
,
Quomodo
abundat
Iusti●●a
nostra
?
that
is
,
how
doth
our
righteousnes
exceed
the
righteousnes
of
the
scribes
,
&
of
the
Pharises
,
if
they
dare
not
taste
of
the
fruites
of
their
ground
,
before
that
they
bring
foorth
the
first
fruites
to
the
priests
&
the
tithes
be
separated
for
the
Leuits
?
and
I
dooing
none
of
these
things
,
doo
so
abuse
the
fruites
of
the
earth
;
that
the
priest
knows
them
not
,
the
Leuit
is
ignorant
of
them
,
and
them
the
diuine
altar
feeles
not
?
Againe
in
the
same
place
;
Non
videtur
huiusmodi
anima
habere
memoriam
Dei
,
that
is
,
That
person
seemes
not
to
remember
God
,
not
to
thinke
,
nor
beleeue
that
it
is
God
that
hath
giuen
him
the
increase
which
he
hath
receiued
,
which
he
so
layeth
vp
as
if
God
had
no
part
in
them
.
For
if
hee
thought
them
to
bee
giuen
him
of
God
,
he
would
know
also
,
by
rewarding
the
ministers
of
the
Church
,
to
honour
God
,
with
his
owne
gifts
&
rewards
.
And
a
little
after
,
Indecens
&
magnum
existimo
,
&
impium
vt
is
qui
Deum
colit
,
&c.
I
hold
it
to
bee
a
thing
vndecent
(
saith
he
)
vnworthy
and
impious
,
that
hee
which
worshippeth
God
,
and
comes
into
the
Church
,
who
knows
that
the
priests
and
ministers
doe
waite
at
the
altar
,
and
serue
either
in
the
word
of
God
,
or
ministerie
of
the
Church
,
should
not
of
the
fruits
of
the
earth
,
which
God
(
causing
his
sunne
to
shine
,
and
sending
raine
in
due
season
)
doth
giue
,
offer
some
part
to
the
priests
.
And
where
our
Sauiour
saith
,
Math.
2●
.
23.
speaking
of
Tithes
,
These
ought
yee
to
haue
done
,
and
yet
not
leaue
the
other
vadon●
,
that
he
expoundeth
to
bee
a
morall
precept
no
lesse
for
the
vse
of
Christians
then
of
the
Iewes
:
and
so
accounteth
that
by
these
words
our
Sauiour
gaue
his
approbation
for
payment
,
of
Tithes
in
time
of
the
Gospel
.
So
his
iudgement
is
this
,
that
the
law
of
tithes
,
is
still
in
force
euen
according
to
the
letter
:
that
Christ
approueth
the
payment
of
them
:
that
our
righteousnesse
doth
not
exceede
the
righteousnesse
of
the
Scribes
and
Pharises
,
if
wee
pay
them
not
:
that
that
person
forgets
his
dutie
to
God
with
omitteth
it
:
that
it
is
a
thing
in
a
Christian
,
vndecent
,
vnworthy
&
impious
not
to
giue
to
the
ministers
of
the
Church
a
part
of
those
fruits
and
increase
which
God
hath
giuen
him
,
&c.
Not
many
yeares
after
Origen
,
liued
S.
Cyprian
.
Hee
,
epist.
66.
reproouing
one
Geminius
Faustinus
a
minister
,
for
intermedling
in
secular
affaires
,
Ministers
haue
nothing
to
doo
with
secular
affaires
:
but
as
the
Leuits
had
no
other
busines
but
to
attend
the
altar
,
so
the
Lord
had
prouided
for
ministers
,
that
they
might
not
bee
drawne
by
wordly
occasions
from
their
holie
busines
,
but
might
liue
honourably
maintained
with
their
brethren
,
as
they
who
receiued
tithes
of
the
increase
of
the
earth
.
Hee
saith
that
the
Lord
had
prouided
such
maintenance
for
his
ministers
,
alluding
(
it
may
seeme
)
to
the
place
of
the
Apostle
1.
Cor.
9.
where
he
saith
So
hath
the
Lord
ordained
,
&c.
So
,
that
is
,
as
the
Leuits
and
priests
,
ministring
in
the
temple
and
wayting
at
the
altar
,
liued
of
the
same
.
Three
hundred
yeares
and
more
after
Christ
his
time
liued
S.
Hierome
.
Paul
,
1.
Tim.
5.
17.
The
elders
that
rule
well
are
worthie
double
honour
;
expounding
the
word
Honour
there
to
signifie
maintenance
,
and
maintenance
to
bee
Tithes
.
In
the
same
age
though
somewhat
later
,
de
Quadragesima
,
hee
hath
these
words
.
Quicunque
recognouerit
in
se
,
&c.
whosoeuer
shal
cal
to
minde
that
he
hath
not
faithfully
payd
his
tithe
,
let
him
now
amend
that
wherein
he
hath
failed
.
What
it
is
to
pay
faithfully
?
but
that
hee
bring
at
no
time
,
neither
lesse
,
nor
the
worser
sorte
of
his
graine
,
or
of
his
wine
,
or
of
the
fruits
of
his
trees
,
or
of
his
cattell
,
or
of
his
garden
,
&c.
Neere
about
the
yeare
of
grace
400.
liued
S.
Chrysostome
:
who
writing
vpon
,
Matthew
,
Homil.
41.
saith
directly
,
Iustitiam
,
Misericordiam
,
&
fidem
.
Iustice
,
mercy
and
faith
hath
God
commaunded
for
his
owne
glorie
,
but
tithes
for
the
maintenance
of
his
ministers
.
And
Hom.
18.
teaching
the
husbandman
how
he
may
be
a
worthy
Christian
&
doo
good
works
though
hee
build
no
Churches
,
hee
saith
:
Quasi
ducta
vxore
velspōsa
,
&
c.
●n
English
;
As
toward
thy
wife
whom
thow
hast
maried
,
or
thy
virgin
whom
thou
hast
endowed
,
so
bee
thou
affected
toward
the
Church
.
Assure
it
a
dower
:
so
shall
the
reward
,
(
or
as
some
read
praedium
the
possession
)
of
blessing
bee
multiplied
vpon
thee
.
For
what
good
will
there
not
come
thereof
?
Is
it
a
small
matter
I
pray
thee
that
thy
vinepresse
bee
blessed
?
is
it
little
that
God
of
all
thine
increase
dooth
first
receiue
his
part
,
the
tenth
?
This
furthereth
much
the
peace
or
prosperitie
of
the
husbandman
.
In
all
which
words
hee
dooth
onely
teache
,
That
men
ought
to
pay
tithes
,
affirming
it
to
bee
Gods
ordinance
,
&
calling
them
Gods
part
;
but
withall
giueth
these
reasons
why
,
viz.
1.
because
so
the
minister
is
to
bee
mainteined
,
and
it
is
the
meanes
to
haue
a
plentifull
blessing
vpon
the
rest
.
I
come
now
vnto
S.
Augustine
,
Tom.
10.
Hom.
48
,
Hee
hath
these
words
:
Reddite
dictum
est
Caesari
,
&c.
It
hath
beene
sayd
,
Giue
to
Caesar
those
things
that
are
Caesars
,
&
to
God
the
things
that
are
Gods
.
Our
foreelders
therefore
abounded
in
all
kind
of
wealth
,
because
they
gaue
to
God
his
tenth
,
and
payd
to
Caesar
his
tribute
.
But
now
because
deuotion
to
God
is
gone
,
the
oppression
of
the
court
is
come
vpon
vs
.
We
haue
refused
to
lay
out
to
God
his
tenth
part
,
now
therefore
the
whole
is
taken
from
vs
.
The
Chequer
hath
that
,
which
Christ
hath
not
.
Againe
writing
vpon
the
146.
Psalm.
hee
hath
these
.
Exime
partem
reddituum
tuorum
,
that
is
,
Lay
out
a
part
of
thy
reuenues
or
increase
.
Wilt
thou
lay
out
the
tenth
?
lay
out
the
tenth
then
:
though
this
be
but
little
.
For
it
is
sayd
thath
the
Pharisies
gaue
the
tenth
also
.
And
what
saith
the
Lord
?
Except
your
righteousnes
exceed
the
righteousnes
of
the
scribes
,
and
of
the
Pharisies
,
ye
shall
not
enter
into
the
kingdome
of
heauen
:
and
he
whose
righteousnes
thine
ought
to
exceed
,
giueth
the
tenth
▪
but
thow
giuest
scant
the
tenth
of
the
tenth
.
Likewise
Ser.
de
temp.
Serm.
219.
de
Decimis
.
Deus
qui
dignatus
est
,
&c.
God
(
saith
hee
)
which
hath
vouchsafed
to
giue
vs
all
that
wee
haue
,
vouchsafeth
to
receiue
againe
the
tenth
thereof
,
yet
so
as
shall
bee
profitable
not
for
himselfe
,
but
for
our selues
.
And
a
little
after
,
reprouing
them
that
made
no
care
to
pay
their
tithes
,
he
expostulateth
with
them
in
this
sorte
.
Audi
indeuota
mortalitas
;
&c.
which
is
.
Heare
O
thou
mortal
wight
without
deuotion
.
Knowest
thou
that
whatsoeuer
thou
hast
is
Gods
?
&
wilt
thou
not
giue
to
God
the
maker
of
al
things
any
part
of
his
owne
?
The
Lord
hath
no
need
of
thy
goods
.
God
craueth
not
reward
but
an
hon:
he
requireth
none
of
thine
but
his
owne
.
He
vouchsafeth
to
demaund
the
first
fruites
&
tenthes
of
that
thou
hast
from
him
,
and
doest
thou
couetously
deny
him
?
what
wouldest
thou
doo
if
reseruing
the
9.
partes
to
himselfe
,
hee
had
left
thee
only
the
tenth
?
Hitherto
out
of
S.
Aug.
Out
of
all
which
his
words
wee
may
note
these
specialties
;
That
he
counteth
the
tenth
to
bee
Gods
,
as
tribute
to
bee
Caesars
:
calleth
it
Gods
parte
:
saith
that
God
receiuing
it
,
receiueth
but
his
owne
:
that
long
before
his
time
tithes
were
payd
:
and
expoundeth
and
applieth
the
scripture
for
it
;
as
before
him
,
Origen
and
others
had
doone
:
and
affirmeth
that
the
paying
of
them
is
the
meanes
of
plentie
and
blessing
from
God
,
as
the
withholding
of
them
the
cause
of
scarcity
&
oppression
among
men
,
&c.
Long
after
S.
Aug.
viz.
about
Anno
600.
liued
S.
Gregorie
.
Suut
offerre
in
lege
,
&c.
that
is
.
As
yee
are
commaunded
in
the
Law
(
deare
brethren
)
to
offer
vnto
God
the
tenth
of
your
goods
,
so
striue
to
offer
also
the
tenth
of
your
dayes
.
Wherein
expressely
he
applieth
the
precept
of
tithes
written
in
the
law
vnto
Christians
,
so
teaching
,
or
rahter
taking
it
as
a
trueth
without
question
&
controuersie
,
That
Christians
are
commaunded
by
Gods
Law
to
pay
Tithes
.
To
whom
agreeth
Beda
,
Tithes
to
bee
due
,
inferring
out
of
S.
August
.
among
the
rest
this
sentence
.
Tithes
are
required
of
dutie
:
and
them
who
that
will
not
pay
,
dooth
invade
goods
that
are
not
his
owne
,
asmuch
to
say
as
he
is
an
oppressour
or
extortioner
.
Of
the
same
minde
is
Caesar
Arelatensis
,
To
all
these
,
as
it
were
a
Summist
of
them
all
,
I
will
adioyne
Strabo
a
storie
writer
,
lib.
de
reb.
Eccl.
cap.
87.
maketh
this
collection
;
Decimas
Deo
&
Sacerdotibus
,
&c
:
which
is
to
say
;
That
Tithes
ought
to
bee
giuen
to
God
and
his
ministers
,
Abraham
by
his
facts
,
and
Iacob
by
his
vowes
doo
insinuate
:
besides
the
Law
(
of
God
)
hath
so
appointed
,
and
all
the
holy
Doctors
(
of
the
Church
)
doo
consent
and
testifie
.
From
particular
men
let
vs
come
to
generall
councels
:
so
shall
wee
see
not
onely
what
some
,
yet
of
the
best
,
but
what
all
the
learned
of
former
ages
thought
of
this
matter
;
consenting
as
it
were
vno
ore
,
as
vpon
a
trueth
vndeniable
,
that
Tithes
euer
were
,
&
stil
are
due
,
De
iure
Diuino
.
Anno
Dom.
580.
Concil.
Matisconens
.
the
second
.
In
the
6.
Canon
wherof
,
it
was
thus
decreed
;
Leges
Diuinae
Sacerdotib
.
&
ministris
Ecclesiarum
consulentes
,
&c.
Which
in
English
is
to
this
effect
:
The
Lawes
of
God
prouiding
for
the
priests
&
ministers
of
Churches
,
haue
commaunded
all
people
,
that
,
as
their
inheritance
,
they
should
pay
them
in
the
holy
places
the
Tenths
of
their
increase
;
that
so
beeing
intangled
with
no
wordly
labours
,
they
may
be
at
leasure
to
attend
their
spiritual
ministeries
.
Which
lawes
all
Christendome
haue
for
many
ages
past
,
kept
inuiolably
:
wherevpon
we
doo
ordaine
&
constitute
that
all
people
doo
bring
in
their
Tithes
Ecclesiasticall
accordingly
.
And
if
any
shal
contumaciously
breake
our
decrees
,
let
him
be
excommunicated
.
Neere
about
an
hundred
yeares
before
this
councell
,
was
held
the
first
councell
of
Orleaunce
,
which
affirmeth
also
the
same
.
In
the
time
of
Charlemaigne
,
About
30.
yeares
then
next
ensuing
,
viz.
Anno
813.
was
held
Synod
.
Moguntina
.
bee
not
neglected
to
bee
payd
,
because
God
himselfe
hath
appointed
them
vnto
himselfe
to
be
payd
.
For
it
is
to
bee
feared
(
marke
their
reason
)
lest
whosoeuer
with
draweth
from
God
his
due
,
happely
God
,
for
that
his
sinne
doe
take
from
him
his
necessaries
.
Concil.
Rothomag
.
Gratian.
Caus.
16.
q.
1.
Omnes
decimaeterrae
,
siue
de
frugib
.
siue
de
pomis
arborum
,
domini
sunt
,
&c.
All
the
tenth
of
the
earth
,
whether
it
bee
of
fruits
of
the
ground
,
or
of
the
trees
,
are
the
Lords
,
and
they
are
sanctified
vnto
him
▪
Sheepe
,
Bullockes
,
Goates
,
and
whatsoeuer
passeth
vnder
the
rod
,
euery
tenth
thereof
shall
bee
accounted
holy
vnto
the
Lord
.
Concil.
Tribur
.
cap.
What
if
the
Lord
should
say
,
Truely
thou
O
man
thy selfe
art
mine
:
mine
is
the
earth
which
thou
tillest
:
mine
is
the
seede
which
thou
sowest
,
mine
are
the
cattell
which
thou
feedest
:
mine
is
the
heat
of
the
sunne
,
&c.
And
whereas
all
being
mine
,
thou
which
lendest
mee
but
thy
hand
,
deseruedst
but
only
the
tenth
part
,
yet
doe
I
allow
thee
nine
parts
.
Giue
me
therefore
my
tenth
.
If
thou
wilt
not
giue
mee
my
tenth
,
I
will
take
away
thy
nine
:
If
thou
giue
me
my
tenth
,
I
will
multiplie
thy
nine
.
If
any
therefore
do
make
a
question
,
why
Tithes
are
payd
?
Let
him
know
,
that
therefore
they
are
to
be
giuen
(
Two
notable
reasons
)
First
,
that
God
by
such
deuotion
being
pacified
,
may
more
abundantly
giue
vs
necessaries
:
&
secondly
,
that
the
ministers
of
the
Church
being
thereby
releeued
,
may
be
the
more
free
to
the
fulfilling
of
their
spirituall
exercises
.
And
in
the
decrees
(
the
Canon
law
of
all
Christendome
)
Extra
de
decimis
,
cap.
14.
Parochiano
,
these
words
are
read
;
Forsomuch
as
Tithes
haue
their
institution
not
from
man
but
from
the
Lord
himselfe
,
they
may
be
required
,
as
a
due
debt
.
Time
will
not
permit
me
to
recite
all
:
diuers
other
ancient
councels
haue
determined
the
same
things
.
These
cited
,
being
the
common
voice
and
full
assent
of
all
the
learned
of
the
first
and
best
times
,
doe
plainely
and
aboundanly
testifie
That
Tithes
are
still
due
by
Gods
law
,
holy
to
the
Lord
,
his
due
ordained
by
God
,
&c.
They
doe
not
challenge
them
at
all
,
as
due
by
the
rule
of
equity
,
much
lesse
by
positiue
law
and
constitution
of
princes
,
but
by
Gods
ordinance
.
True
it
is
,
that
the
lawes
imperiall
,
the
lawes
of
seuerall
nations
and
kingdomes
,
doe
mainetaine
and
approoue
tithes
:
but
we
must
vnderstand
it
thus
(
and
so
no
doubt
in
auncient
times
the
lawmakers
themselues
intended
)
as
confirming
and
restoring
to
the
Church
,
that
which
they
had
learned
by
the
generall
and
vncontroulled
doctrine
of
their
owne
and
former
ages
,
to
be
the
Churches
in
right
,
as
did
the
godly
kings
and
rulers
in
Israel
,
Ezechias
,
Iosias
,
Nehemias
,
&c.
which
restored
to
the
Leuits
their
appointed
portions
,
and
brought
againe
to
the
house
of
God
the
tithes
,
first
fruits
,
offerings
,
&c.
which
in
currupt
times
had
beene
withdrawen
.
This
is
manifest
enough
by
that
already
alleadged
out
of
the
Fathers
.
For
thereby
,
it
may
appeare
,
that
tithes
were
claimed
and
paid
to
the
Church
,
before
there
were
any
Christian
Magistrates
to
confirme
them
by
law
.
For
Constantine
surnamed
the
great
,
who
was
Emperour
about
the
yeare
300.
was
long
after
Origen
and
Cyprian
;
and
yet
hee
(
as
faith
Hermannus
Gigas
)
was
the
first
that
euer
we
read
of
,
to
haue
made
any
law
,
that
tithes
of
all
things
should
be
paid
to
al
Churches
.
Foure
hundred
yeares
at
least
after
whose
time
(
as
Krantius
in
Metropoli
sua
lib.
1.
cap.
8.
Maiores
nostrl
,
&c.
For
he
,
liuing
not
aboue
an
100.
yeares
after
Constantines
raigne
,
saith
yet
that
their
foreelders
vsed
to
pay
tithes
;
giuing
vs
thereby
to
vnderstand
that
that
custome
had
beene
auncient
,
euen
before
any
princes
were
Christian
,
to
make
lawes
to
that
purpose
.
Concerning
the
present
time
,
if
I
were
alone
,
hauing
so
many
of
the
auncients
on
my
side
,
I
neede
not
feare
the
cause
much
.
Truth
chaungeth
not
with
times
;
nor
is
to
bee
measured
by
multitude
.
But
God
be
thanked
I
am
not
alone
.
For
howsoeuer
some
and
those
learned
men
of
our
Church
bee
contrary
minded
;
the
greater
Number
,
I
assure
my selfe
,
doe
goe
with
mee
.
I
doe
but
as
a
le●rner
,
sitting
at
the
feete
of
so
many
worthy
Gamaliels
,
subscribe
vnto
their
reuerend
iudgements
.
If
any
enquire
what
the
learned
of
other
Churches
think
,
the
testimonies
of
a
few
may
giue
vs
a
probability
of
the
rest
.
Iunius
saith
thus
;
R●dulphus
Gualter
Math.
cap.
23.
dissenting
from
him
in
this
point
,
saith
plainly
,
These
things
(
speaking
of
tithes
)
ought
to
bee
transferred
to
the
Church
of
the
new
testament
.
And
a
little
after
;
Nec
est
quod
aliquis
decimarum
legem
,
&c.
That
is
,
neither
is
it
to
any
purpose
for
any
one
to
say
,
that
the
law
of
tithes
was
abolished
together
with
the
ceremonies
of
Moses
law
.
For
by
what
arguments
may
it
euer
bee
prooued
,
that
that
law
of
Tithes
was
euer
by
God
abrogated
?
Zepperus
differs
as
not
in
minde
,
de
leg
.
lib
4.
cap.
10.
thus
he
hath
:
A●
quibus
argumentis
.
&c.
And
by
what
arguments
shall
it
be
prooued
that
law
of
tithes
to
haue
beene
by
God
at
any
time
abrogated
?
And
againe
.
Quemadmodum
in
quartodecalogi
praecepto
;
Euen
as
in
the
fourth
precept
of
the
decalogue
,
that
which
is
ceremoniall
is
ceased
,
the
morall
parte
remayning
:
so
at
this
time
,
tithes
are
a
parte
of
that
stipend
,
which
by
the
law
of
God
and
of
nature
,
is
due
to
the
ministers
of
the
Gospel
,
for
their
labours
in
their
office
.
Now
that
we
haue
seene
,
what
God
,
what
the
auncient
Fathers
and
reuerend
councels
,
and
some
of
our
late
,
but
learned
writers
haue
determined
vpon
this
point
,
I
trust
I
may
safely
without
preiudice
to
the
truth
,
or
doubt
of
errour
conclude
with
them
,
and
maintaine
what
I
haue
so
oft
affirmed
,
viz.
that
tithes
are
still
due
euen
by
the
law
of
God
;
The
right
and
ordinary
meanes
for
maintainance
of
the
minister
,
&
(
which
is
our
princicipall
question
)
That
very
part
and
quantitie
which
euery
man
out
of
his
goods
increase
ought
to
giue
to
that
vse
.
Herein
If
I
doe
erre
,
I
will
not
say
as
Ieremy
did
,
cap.
20.
7.
O
Lord
thou
hast
deceiued
me
,
and
I
am
deceiued
:
but
this
I
may
well
say
;
The
pillers
of
the
Church
haue
failed
vnder
me
:
the
lights
of
the
world
haue
blinded
me
:
the
guides
of
Israel
haue
led
me
out
of
the
way
:
the
fathers
of
the
people
haue
caused
me
,
desiring
to
walke
in
their
steps
,
to
wander
:
with
whom
,
so
many
,
so
holy
,
so
learned
and
so
auncient
,
while
I
doe
erre
,
if
the
olde
prouerbe
(
Cum
Platone
errare
tutissimum
)
be
worthy
any
respect
,
I
feare
and
care
the
lesse
.
Well
:
be
it
that
it
bee
most
true
,
that
the
tenth
is
Gods
part
and
so
the
ministers
,
To
such
an
obiection
I
answere
thus
:
Rue
,
annis
,
mint
,
cummin
,
and
of
euery
other
herbe
,
all
garden
hearbs
,
as
euery
woman
can
tell
,
saith
expresly
,
that
as
they
ought
to
haue
done
weightier
matters
:
So
this
,
though
a
small
thing
,
they
ought
not
,
(
as
they
did
not
)
to
leaue
vndone
.
Which
speach
of
Christs
,
as
I
haue
already
shewed
,
in
the
iudgement
of
S.
Origen
containes
a
precept
for
Christians
now
,
as
well
as
an
approbation
of
that
the
Pharisies
,
in
that
point
,
did
then
.
And
as
we
doe
spie
day
at
a
little
hole
,
and
try
how
good
the
tree
is
,
by
the
taste
of
one
of
the
fruites
:
So
by
this
little
,
tryall
may
be
made
,
and
notice
taken
,
how
good
,
or
how
euil
a
payer
of
tithes
thou
wouldest
be
,
if
thou
hadst
possessions
and
great
store
of
lands
and
cattell
as
the
husbandman
hath
.
It
is
our
Sauiour●
owne
rule
and
therefore
currant
,
Luk.
16.
10.
Hee
that
is
faithfull
in
the
least
,
he
is
faithfull
also
in
much
:
and
hee
that
is
vniust
in
the
least
,
is
vniust
also
in
much
.
If
therefore
thou
haue
not
great
and
many
tithes
to
pay
,
yet
pay
thou
thy
few
and
smaller
tithes
faithfully
.
As
Zachariah
and
Elizabeth
are
commended
for
iust
,
in
that
they
walked
in
all
both
precepts
and
ordinances
,
that
is
both
greater
and
smaller
obseruances
of
the
law
of
the
Lord
without
reproofe
:
so
is
it
the
part
of
a
iust
m●n
,
to
make
a
conscience
of
euery
duty
small
and
great
.
Secondly
,
be
it
that
thou
haue
no
fields
,
nor
lands
,
nor
cattell
,
and
such
like
,
that
yeeld
such
kinde
of
tithes
,
yet
if
thou
haue
other
kinde
of
goods
,
there
is
a
kind
of
tithe
to
be
paide
of
those
kind
of
goods
that
thou
hast
:
as
of
fish
,
of
foules
,
of
spoiles
in
warre
,
of
money
gayned
by
trade
,
de
decimis
most
of
any
of
the
Fathers
,
so
is
he
playnest
of
all
other
.
Serm.
de
Temp.
Ser.
219.
de
dec
.
he
saith
directly
,
Quodsi
decim●s
non
habes
,
&c.
But
(
saith
hee
)
if
thou
haue
not
tithes
of
the
fruites
of
the
earth
as
the
husbandman
hath
,
yet
whatsoeuer
meanes
thou
hast
to
liue
by
,
it
is
of
God
:
&
of
that
whereby
thou
doest
liue
,
he
demandeth
tithes
.
Pay
thou
therefore
tithes
of
thy
warfare
,
of
thy
trade
,
and
of
thy
handy-craft
.
Thus
preached
,
and
wrote
,
S.
Augustine
for
12.
hundred
yeares
agoe
and
therefore
it
is
no
new
opinion
:
he
goes
farther
and
giues
reason
why
this
kind
of
tithe
should
be
payd
as
well
as
the
other
.
Aliud
.
n.
pro
terra
dependimus
,
aliud
pro
vsura
vitae
pensamus
:
that
is
,
The
one
kinde
of
tithe
we
pay
for
the
vse
of
the
earth
(
which
we
possesse
)
the
other
for
vse
of
our
life
vpon
the
earth
.
Pay
therefore
O
thou
man
,
whatsoeuer
thou
be
,
thy
tithes
;
because
thou
dost
possesse
the
earth
,
and
because
thou
art
vouch
safed
thy
life
:
his
proofe
is
;
For
thus
saith
the
Lord
:
Euery
man
shall
giue
a
redemption
of
his
life
:
and
so
shall
there
not
bee
among
them
any
plague
or
sicknes
.
The
place
of
scripture
he
alleadgeth
,
is
Exod.
36.
12.
Whence
this
father
gathers
that
euery
man
is
to
pay
to
god
a
tribute
of
his
goods
such
as
hee
liues
by
.
S.
Ambrose
or
of
his
trade
,
or
of
his
very
hunting
.
With
these
agreeth
S.
Gregory
,
saying
(
as
in
the
decrees
he
is
alleadged
)
Extra
de
dec
.
cap.
23.
Ex
transmissa
.
Fidelis
homo
,
de
omnibus
quae
licitè
potest
acquirere
,
decimas
erogare
tenetur
.
●
.
Euery
faithfull
man
is
bound
to
pay
tithes
of
all
such
goods
,
as
he
can
lawfully
get
.
According
hereunto
,
whereas
the
first
and
most
auncient
lawes
,
as
well
temporall
as
Ecclesiasticall
,
run
in
general
tearmes
,
Decimae
de
rebus
omnibus
:
Tithes
of
all
things
;
the
Canonists
and
other
Lawyers
as
well
of
former
as
of
later
ages
willing
and
endeuouring
to
explane
the
same
by
specialities
,
haue
inuented
,
approued
&
hitherto
continued
that
vulgar
&
knowne
distinction
of
Tithes
prediall
and
personall
.
By
prediall
meaning
such
as
arise
of
the
increase
of
the
earth
:
That
euery
man
is
to
pay
one
kinde
of
tithe
or
other
:
viz.
prediall
if
hee
be
a
husbandman
,
personall
if
hee
be
and
quatenus
as
he
is
a
tradesman
,
artificer
,
&c.
Of
such
goods
as
a
man
hath
and
liues
by
himselfe
,
they
determine
that
God
and
his
Church
must
still
haue
some
or
other
parte
.
Hee
that
is
taught
,
of
what
vocation
and
course
of
life
soeuer
he
be
,
must
make
his
teacher
partaker
with
him
of
all
such
goods
as
hee
hath
.
Reason
and
equitie
doe
consent
it
should
be
so
.
For
as
in
the
common-weale
,
it
is
but
reason
that
in
subsides
and
other
dueties
to
the
King
,
&c.
one
sorte
of
subiect
bee
taxed
as
well
as
another
:
So
in
the
Church
for
the
seruice
of
God
.
It
is
a
weake
plea
for
a
trades-man
,
an
artificer
,
a
townesman
,
a
cittizen
,
that
is
of
wealth
competent
,
to
say
I
haue
no
lands
,
therefore
I
ought
not
to
bee
seazed
to
subsidy
:
it
suffiseth
that
hee
bee
found
worth
thus
much
in
landes
or
in
goods
.
And
as
bad
and
weake
a
reason
it
is
to
say
,
I
haue
no
lands
,
no
corne
,
nor
cattell
,
therefore
I
ought
to
pay
no
tithe
.
If
thou
haue
other
kinde
of
goods
,
pay
of
those
thou
hast
.
God
requires
a
parte
of
that
a
man
hath
;
and
not
of
that
,
hee
hath
not
.
Giue
therefore
to
God
,
that
which
is
Gods
,
as
well
as
to
Caesar
that
which
is
Caesars
.
2
Further
,
looke
vpon
the
vse
whereunto
the
tithes
are
assigned
by
God
and
man
:
what
is
it
but
the
maintainance
of
the
minister
?
now
haue
not
townesmen
vse
and
neede
of
the
Gospel
?
of
the
ministerie
?
of
teachers
,
as
well
as
husbandmen
?
Why
then
is
it
not
reason
they
yeelde
thereunto
the
due
and
appointed
maintenance
as
well
as
they
?
Haue
they
other
meanes
equiualent
?
wee
know
of
none
:
the
ministers
find
none
.
The
very
law
of
nature
saith
The
laborer
is
worthy
of
his
hire
,
for
whomsoeuer
it
be
that
he
doth
labor
.
Why
should
any
then
looke
that
men
should
labour
for
them
,
gratis
.
The
law
of
God
and
man
hath
appointed
this
,
Tithes
to
be
the
hire
of
the
Minister
,
his
wages
for
his
worke
in
the
Gospell
.
Why
then
should
any
sort
of
people
denie
or
withhold
it
?
They
that
will
haue
spirituall
things
must
render
temporall
.
Otherwise
,
a
man
hath
no
reason
to
account
himselfe
bound
to
labour
for
them
as
his
hearers
,
that
will
not
intertaine
him
as
their
teacher
.
They
that
contrary
to
the
law
,
which
saith
Forsake
not
the
Leuit
,
all
daies
of
thy
life
,
forsake
the
minister
,
&
Keeping
from
him
his
appointed
maintenance
,
left
without
Ephod
and
without
Teraphim
,
to
seeke
for
the
foode
of
their
soules
where
they
wil
;
and
are
little
to
be
pitied
though
they
wander
from
sea
to
sea
,
&
from
the
north
to
the
east
,
running
to
and
fro
,
to
seeke
the
worde
of
God
,
and
yet
finde
it
not
,
because
they
haue
brought
such
famine
vpon
themselues
,
and
reap
but
such
fruites
as
their
owne
hands
haue
sowne
.
Their
owne
bloud
bee
vpon
their
owne
heads
,
that
will
prefer
riches
before
Religion
,
earth
before
Heauen
,
the
world
before
God
,
&
the
welth
of
their
body
to
the
health
of
their
soul.
From
proofe
let
vs
come
to
practise
:
to
which
purpose
if
enquirie
and
search
be
made
,
all
ages
and
times
will
affoord
vs
record
sufficient
,
when
,
where
,
&
by
whom
such
tithes
haue
bin
paid
.
The
first
Tithes
that
euer
wee
reade
to
haue
beene
paid
,
were
those
that
Abraham
paid
to
Melch●zedec
.
And
what
kind
of
tithes
were
they
?
If
the
common
translations
of
the
Bible
deceiue
vs
not
,
the
text
of
holy
Scripture
,
Heb.
7.
4.
telleth
vs
,
They
were
tithes
of
the
spoiles
,
the
tenth
of
the
bootie
taken
in
battell
,
that
is
,
Personall
tithes
.
2
Concerning
the
Isralites
whether
they
paid
them
or
no
I
wil
not
contend
.
It
is
as
probable
,
yea
,
as
no.
First
▪
by
the
words
of
the
law
,
which
after
an
enumeration
of
some
particulars
vseth
this
general
terme
al
the
tenth
in
Israel
,
Tithes
of
al
things
.
Num.
18.
21.
2.
Chro.
31.
5.
Secondly
,
by
their
certaine
and
knowne
practise
in
other
things
,
namely
in
al
kind
of
offerings
&
sacrifices
to
be
performed
vnto
the
Lord
.
In
those
there
was
no
difference
among
them
betwixt
one
and
other
,
but
the
one
sort
were
bound
to
performe
them
,
as
wel
as
the
other
.
The
law
is
plaine
for
it
,
Exod.
12.
49.
but
specially
,
Num.
15.
13.
Al
that
are
borne
of
the
countrie
shall
do
these
things
,
thus
:
and
one
law
,
and
one
maner
shall
serue
for
both
.
They
that
had
not
beasts
of
their
owne
for
sacrifice
,
must
buy
them
of
others
,
&c.
Now
as
they
were
to
prouide
them
offerings
for
the
Lord
by
such
goods
as
they
had
;
likely
it
is
,
they
were
also
to
pay
tithes
for
the
maintenance
of
the
Leuits
and
priests
of
God
,
of
such
goods
as
they
had
.
Thirdly
we
do
read
Num.
31
,
That
being
returned
from
battel
,
the
Lord
did
expressely
require
,
by
the
name
of
The
Lords
tribute
,
a
certaine
parte
of
the
bootie
,
as
one
of
50.
&
of
500.
one
,
lesse
indeede
a
great
deale
then
a
tenth
,
yet
bearing
proportion
to
a
tenth
.
And
whether
it
may
be
accounted
a
right
personal
tenth
that
is
diductis
expensis
,
the
expenses
diducted
,
let
others
iudge
.
It
doth
shew
vs
at
least
thus
much
:
That
God
would
by
some
part
of
that
which
was
gotten
,
be
acknowledged
to
be
the
giuer
of
the
whole
,
and
authour
of
the
victorie
.
And
that
such
custome
continued
in
Israel
,
we
may
not
obscurely
gather
,
1.
Chro.
26.
26.
where
we
read
,
That
of
the
battailes
and
spoiles
taken
in
warre
Dauid
the
king
&
the
chiefe
Fathers
,
the
captaines
ouer
thousands
&
hundreds
,
and
all
the
captaines
of
the
armie
,
and
besides
them
,
Samuel
the
Seer
,
Saul
that
had
bin
King
,
Abner
the
son
of
Ner
,
Ioab
&
others
,
had
dedicated
(
according
as
the
Lord
commanded
,
Nu.
31.
say
some
expositors
)
such
an
abundance
of
treasure
,
that
there
were
treasurers
,
men
of
great
name
,
elected
&
deputed
for
keeping
therof
.
Fourthly
,
The
Leuits
themselues
,
hauing
none
inheritance
of
lands
,
&c.
yet
did
pay
to
the
priests
the
tenth
of
their
tenth
:
&
that
was
accounted
vnto
them
,
as
we
read
Nu.
18.
27
,
as
the
corne
of
the
barne
,
&
abundance
of
the
winepresse
.
If
the
Leuits
themselues
that
receiued
tithes
of
others
must
&
did
pay
tithe
of
that
they
had
,
is
it
not
probable
,
that
others
of
what
condition
soeuer
they
were
for
whom
the
Leuits
serued
,
did
pay
of
that
they
had
,
which
might
,
be
acounted
vnto
them
,
as
the
corne
&
wine
to
the
husband-man
,
&
&
as
the
tenth
of
the
tenthto
the
Leuits
?
&
doth
it
not
intimate
,
that
by
such
meanes
as
a
man
hath
,
&
doth
himself
liue
by
,
he
ought
to
confer
to
the
maintenance
of
the
minister
;
who
must
liue
by
him
,
because
hee
laboureth
for
him
.
Fifthly
,
Luk.
18.
12.
our
Sauiour
brings
in
a
Pharisie
speaking
proudly
I
graunt
,
yet
truely
thus
:
I
giue
tithe
of
all
that
euer
I
possesse
.
Herevpon
I
aske
first
,
whether
in
the
person
of
this
one
Pharise
,
bee
not
expressed
vnto
vs
the
actions
of
them
all
?
and
in
this
point
,
of
the
whole
nation
?
then
,
whether
all
Pharisies
were
husbandmen
onely
,
or
whether
●t
bee
not
probable
,
That
some
of
them
were
artificers
as
Paul
,
Lawiers
as
Gamaliel
,
townesmen
,
as
they
that
dwelt
at
Ierusaelem
,
&c
And
thirdly
,
if
beeing
townesmen
,
tradesmen
and
artificers
,
they
did
giue
tithe
of
all
that
they
possessed
,
whether
it
must
not
necessarily
follow
,
That
they
gaue
Tithes
of
their
trades
,
labours
,
stipends
,
&c.
seeing
goods
gotten
that
way
,
bee
part
of
that
a
man
dooth
possesse
aswell
as
cattell
,
corne
,
&c.
and
is
the
same
to
him
,
that
the
field
,
the
tree
,
the
beast
,
&c.
is
to
the
husbandman
?
Sixtly
,
Admit
(
contrary
to
so
euident
probabilities
)
that
the
Iews
did
not
pay
any
personall
tithes
,
yet
it
followes
not
by
and
by
,
that
therefore
Christians
ought
not
.
For
the
case
is
not
altogether
like
.
Because
their
priests
and
Leuits
dwelt
together
,
either
at
the
house
of
God
or
in
other
their
owne
Cities
assigned
them
as
their
peculiar
possession
by
the
lot
of
God
,
vnder
the
hand
of
Iehoshuah
,
and
did
not
dwell
so
dispersed
as
the
ministers
of
the
Gospell
doo
and
must
,
viz.
in
euery
Citie
,
towne
and
village
.
Our
maner
of
habitation
therefore
dooth
necessarily
require
that
which
theirs
did
not
:
that
is
,
That
the
minister
of
euerie
place
,
haue
his
maintenance
according
to
the
place
;
viz.
by
prediall
tithes
where
are
prediall
,
and
by
personall
tithes
where
are
personall
.
Otherwise
,
seeing
in
Lawe
and
equitie
too
,
there
is
no
compartition
betwixt
ministers
of
the
Gospell
as
was
among
Leuits
for
their
tithes
;
either
such
places
,
where
prediall
Tithes
are
not
,
must
bee
without
ministers
for
lacke
of
maintenance
,
or
else
the
ministers
hauing
little
or
nothing
must
(
as
commonly
they
doo
,
but
woe
bee
to
them
by
whom
it
commeth
)
liue
not
like
their
brethren
that
haue
prediall
tithes
,
minister
like
;
but
,
as
if
they
were
the
drudges
and
dregs
of
the
world
deseruing
no
reward
,
beggarlike
.
And
to
this
agree
the
words
of
the
Apostle
who
saith
,
1.
Cor.
9.
That
the
minister
should
eate
(
as
the
sheepheard
)
of
the
milke
of
his
owne
flocke
:
drinke
(
as
the
husbandman
)
of
the
fruit
of
his
owne
wine
:
be
fed
(
as
the
oxe
)
of
that
corne
which
himselfe
dooth
thresh
out
:
and
as
our
text
decla●●●
plainely
)
●ee
made
partaker
of
all
his
goods
,
whom
hee
dooth
teach
in
the
word
.
Which
is
not
obserued
,
vnlesse
as
the
husbandman
yeelds
him
tithe
of
his
corne
,
of
his
cattell
,
of
his
fruites
,
&c.
so
the
fisherman
yeeld
him
tithe
of
his
fish
▪
the
fouler
of
his
fowles
,
the
Soldiour
of
his
pray
,
the
hireling
of
his
wages
,
the
tradesman
and
artificer
of
their
monny
gotten
by
their
labour
,
art
&
industrie
,
&c.
3.
From
the
Iewes
if
we
goe
to
the
heathen
to
search
for
this
matter
,
their
stories
doo
abundantly
testifie
that
touching
their
bootres
&
pray
taken
in
warre
it
was
an
ordinary
thing
with
them
to
pay
Decimas
the
tithes
thereof
(
as
Abraham
had
doone
to
the
true
God
)
to
some
or
other
of
their
imagined
Gods
.
As
,
〈◊〉
Generall
among
the
Greeks
,
hauing
gotten
a
notable
victorie
against
the
Persians
,
Decimae
seposuae
,
the
Tithes
of
the
pray
were
layd
aside
to
sacred
vse
,
&
employed
part
vnto
the
honour
of
Apollo
,
part
of
Iup●ter
,
&
part
of
Neptune
.
Sabellic
.
Aenead.
3.
lib.
2.
pag.
339.
Camillus
Dictator
among
the
Romanes
,
subduing
the
Veians
,
Tithes
were
payd
vnto
Apollo
.
Liui.
Decad.
pri.
lib.
5.
The
Carthiginians
payd
vnto
Hercules
the
tenth
of
their
Sicilian
pray
.
Dauell
.
pag.
464.
Of
other
goods
to
pay
the
tenth
was
happily
not
so
vsual
among
them
,
yet
not
altogether
without
example
.
For
as
Plutarch
in
Lucullo
reporteth
of
Lucullus
a
Romane
Citizen
and
a
rich
,
that
he
obserued
the
vse
of
paying
tithes
to
Hercules
:
so
Diodor.
Sicul.
Biblith
.
lib.
5.
Cap.
2.
dooth
testifie
.
That
not
Lucullus
one
he
,
but
also
many
Citizens
of
Rome
,
&
not
onely
those
of
meane
wealth
,
but
likewise
they
that
were
esteemed
the
richest
of
them
all
,
vsed
to
pay
Decimas
the
tenth
of
their
goods
to
Hercules
.
Thus
it
appeareth
that
the
heathens
also
vsed
to
pay
personall
tithes
aswel
as
prediall
.
4.
Desc●nd
wee
lastly
vnto
our selues
,
that
is
vnto
Christians
▪
And
what
hath
beene
accustomed
all
Christendoome
ouer
for
many
100.
of
yeares
together
,
is
not
obscure
to
perceiue
nor
difficult
to
gather
,
by
the
number
infinite
almost
of
Decrees
,
Lawes
,
constitutions
,
discourses
&
writings
that
are
extant
at
this
day
to
bee
read
of
all
men
touching
this
sorte
of
tithes
aswell
as
other
.
Among
the
which
,
our
owne
English
.
Statutes●
made
since
the
abandoning
of
Popery
in
the
daies
of
the
worthy
&
renowned
Kings
of
most
famous
memorie
,
King
Henrie
the
eight
,
and
K.
Edward
the
sixt
,
deserue
remembrance
.
In
the
preamble
wherof
all
such
as
shal
attempt
to
withhold
their
tithes
either
prediall
or
personall
are
branded
with
the
note
of
euill
disposed
persons
;
and
in
the
body
wherof
is
at
large
expressed
the
ne●ner
how
such
kind
of
tithes
ought
to
bee
payd
.
And
what
?
Shall
wee
offer
that
vnto
the
makers
of
such
lawes
and
constitutions
to
imagine
that
they
enacted
such
things
as
they
either
knew
ought
not
,
or
they
intended
should
not
be
put
in
practise
?
Or
that
vnto
our
forefathers
&
other
auncient
Christians
,
That
they
liued
vnder
lawes
lawlesly
?
gaue
the●r
superiors
leaue
to
decree
what
they
would
,
but
tooke
libertie
to
themselues
to
obserue
what
they
listed
?
&
made
no
conscience
to
pay
such
Tithes
as
the
lawes
both
of
the
Church
and
land
informed
and
required
them
to
pay
?
If
wee
would
;
yet
the
memorie
of
former
times
wil
conuince
vs
to
our
faces
,
seeing
it
is
not
vnknowne
vnto
the
present
age
in
what
wealth
and
good
estate
the
ministers
of
the
Church
in
former
daies
as
well
in
towne
as
country
did
liue
.
For
how
could
that
bee
,
except
that
people
then
had
made
a
conscience
to
pay
all
maner
of
Tithes
,
&
acknowledge
personall
tithes
to
bee
no
lesse
due
then
prediall
?
5.
For
our
owne
time
it
can
not
bee
denied
,
That
in
London
,
and
some
few
other
places
that
are
tyed
therevnto
by
auncient
composition
,
(
And
happie
were
our
land
,
and
blessed
shall
hee
be
that
effects
it
▪
if
the
like
were
established
the
whole
land
ouer
)
they
are
still
yearely
payd
,
to
the
glory
of
God
,
great
good
of
the
Church
,
&
content
both
of
pastour
and
people
.
If
in
other
places
where
such
composition
lies
not
;
they
bee
not
payd
either
by
computation
,
or
other
reasonable
composition
,
yet
that
they
ought
to
bee
payd
is
a
case
most
cleare
.
And
the
withholding
of
them
can
bee
none
other
but
a
most
grieuous
sinne
to
God
,
wrong
to
his
Church
,
preiudice
to
learning
,
hindrance
to
religion
,
&
decay
of
our
ministery
.
Of
which
there
is
no
hope
it
may
bee
furnished
with
learned
and
able
teachers
in
townes
and
Cities
specially
,
where
at
this
day
they
are
most
wanting
,
&
yet
most
needfull
,
to
bee
had
;
vnlesse
people
be
drawne
either
by
instinct
of
conscience
,
or
strength
of
good
&
able
lawes
,
to
the
due
,
or
at
least
much
better
performance
of
this
dutie
.
Thus
scripture
,
fathers
,
reason
,
lawes
and
practise
affirme
that
there
are
two
sortes
of
Tithes
to
bee
payd
,
viz.
〈◊〉
and
Personall
.
That
the
tradesman
,
artificer
,
&c.
must
pay
a
kinde
of
Tithe
of
such
goods
and
profits
as
〈◊〉
hath
,
aswell
as
the
husbandman
dooth
of
his
.
But
,
what
kinde
of
Tithe
?
(
for
that
I
willed
before
to
bee
noted
)
what
?
a
full
Tenth
of
all
hee
receiues
,
as
dooth
the
husbandman
of
all
that
which
to
him
increaseth
?
herein
I
acknowledge
some
difference
.
Neither
will
I
about
it
dissent
from
them
in
wh●se
steps
I
haue
traced
hitherto
.
The
common
determination
of
the
learned
and
Lawes
in
this
behalfe
both
is
and
hath
beene
,
That
the
tradesman
,
artificer
,
&c.
shall
pay
the
tenth
of
his
cleare
gaines
,
that
is
,
Expensis
d●ductis
,
his
ordinary
and
necessary
charges
from
the
whole
beeing
first
deducted
.
By
which
aduantage
it
must
came
to
passe
,
That
whereas
the
husbandman
payeth
int●gram
Decimam
,
an
entire
Tenth
,
one
of
euery
Tenne
,
it
may
so
fall
out
,
according
to
the
greatnes
or
smalnes
of
the
expenses
,
that
the
other
shall
pay
but
one
of
xij
.
or
xv
.
of
xx
.
or
xxx
.
happely
of
fifty
,
which
yet
is
still
called
(
rather
I
thinke
for
the
relation
it
hath
to
that
number
,
then
for
the
proportion
or
quantitie
it selfe
,
and
for
auoiding
confusion
)
a
tithe
or
Tenth
.
See
now
good
Reader
,
This
is
that
Durus
Sermo
,
that
hard
saying
,
that
vnreasonable
motion
,
whereof
who
can
abide
the
hearing
?
But
let
no
man
bee
offended
without
cause
.
Let
all
things
bee
considered
well
and
weighed
in
equall
ballance
,
and
what
hardnes
,
what
extremitie
,
is
there
in
this
?
when
as
the
tradesman
,
the
artificer
,
&c.
in
regard
of
his
charges
,
labours
,
aduenture
,
&c.
is
so
much
fauored
more
then
the
husbandman
,
that
where
the
one
bath
but
nine
parts
for
his
labour
and
charges
whatsoeuer
it
bee
,
th'
other
may
haue
2.
3.
4.
or
5.
times
so
many
parts
or
more
to
himselfe
for
his
charges
?
What
,
because
it
is
no
reason
,
by
reason
of
his
much
charges
,
and
many
casualties
,
hee
should
pay
an
entire
tenth
,
which
no
body
dooth
demaund
no●
affirme
;
is
it
reason
therefore
,
he
should
pay
no
tithes
at
all
?
honour
God
with
none
of
his
goods
?
reward
the
minister
that
giues
him
spirituall
things
,
with
none
of
his
temporall
?
What
?
nothing
but
his
accustomed
offerings
?
For
so
some
sticke
not
to
stand
vpon
it
,
That
they
which
haue
no
lands
,
cattell
,
&c.
ought
to
pa●e
nothing
but
their
offerings
;
except
(
forsooth
)
they
will
of
their
owne
good
wills
(
as
if
their
minister
were
their
almesman
)
giue
him
anie
more
:
A
speach
so
deuoide
of
sense
and
reason
,
that
I
wonder
it
can
come
out
of
the
mouthes
of
such
as
will
seeme
to
guide
their
words
by
reason
,
and
their
action
by
religion
.
For
is
there
any
law
that
saith
:
None
shall
pay
Tithes
but
such
as
haue
lands
,
cattell
,
&
c
?
Doth
not
our
owne
Statute
law
,
(
which
yet
of
all
other
is
most
fauourable
to
the
people
in
this
case
)
and
the
Canon
Law
,
speake
directly
of
2.
sorts
of
tithes
,
Prediall
&
Personall
?
And
whereas
the
accustomed
offerings
are
so
small
,
that
it
is
not
possible
they
alone
might
be
able
to
maintaine
a
minister
in
any
sorte
,
no
not
in
the
greatest
parish
in
England
:
may
it
bee
imagined
,
that
any
lawmakers
should
but
intend
such
a
thing
,
viz.
To
exempt
all
such
from
payment
of
Tithes
as
haue
not
lands
,
&c.
knowing
that
there
bee
many
hundred
parishes
in
the
land
,
where
if
personall
tithes
bee
not
payd
,
the
minister
hath
and
can
haue
in
maner
nothing
to
liue
by
?
There
is
none
I
thinke
of
so
little
knowledge
and
experience
in
the
world
,
but
knowes
well
enough
,
That
in
all
places
the
land
ouer
,
wheresoeuer
men
pay
tithes
of
corne
,
cattell
,
&c.
to
the
vttermost
,
yet
they
pay
these
accustomed
offerings
too
.
Now
mee
thinkes
,
people
(
knowing
this
)
should
of
themselues
conceiue
,
that
tradesmen
,
&c.
pay
not
their
offerings
in
lieu
of
those
tithes
and
other
emoluments
which
husbandmen
paye
:
but
that
as
husbandmen
pay
the
like
offerings
,
notwithstanding
their
Tithes
payd
in
the
largest
maner
;
so
themselues
should
,
besides
those
offerings
,
pay
some
thing
or
other
,
which
might
bee
somewhat
equiualent
to
the
husbandmans
Tithes
.
That
so
it
might
appeare
by
their
deedes
,
[
*
](A21107-e12920-b)
*
Phil.
Iud.
lib.
de
prae●
▪
&
hon
▪
sacerd.
Victus
sacerdotum
lautior
,
argumentum
esse
potest
pietatis
public●
.
That
they
loue
the
Gospell
&
ministers
thereof
,
no
lesse
then
the
husbandman
dooth
,
&
are
as
worthie
thereof
as
hee
.
Which
thing
,
without
all
question
,
our
forefathers
and
auncient
lawmaters
carefully
did
intend
and
respect
in
appointing
personall
tithes
:
and
is
only
then
performed
,
when
they
,
in
one
or
other
maner
,
are
yeelded
.
CHAP.
VII
.
Yeeldeth
some
reasons
and
speciall
causes
,
why
God
vouchsafeth
to
haue
as
his
owne
,
some
part
of
all
mens
goods
.
Why
the
tenth
.
And
why
so
great
a
portion
,
as
tithes
,
offerings
,
&c.
are
,
hee
hath
assigned
vnto
his
ministers
.
Where
the
Reader
shall
finde
diuers
weightie
causes
,
why
ministers
ought
to
haue
,
not
a
beeggerly
&
sparing
▪
but
ample
and
liberall
maintenance
.
HItherto
I
haue
shewed
what
right
the
Church
hath
vnto
Tithes
,
&
proued
by
sundry
arguments
drawne
from
the
scriptures
,
fathers
,
lawes
of
nations
,
rule
of
equitie
,
and
consent
of
times
,
That
Tithes
both
prediall
and
personall
,
are
still
due
to
the
ministers
of
the
Gospell
,
and
ought
now
in
the
time
of
the
Gospell
by
diuine
right
&
ordinance
to
be
payd
.
Now
I
hope
it
will
not
seeme
to
the
good
Reader
time
ouerlong
,
nor
labour
superfluous
,
to
consider
somewhat
also
more
specially
of
the
end
&
reason
wherefore
it
hath
pleased
God
to
sanctifie
and
set
apart
vnto
himselfe
,
as
a
continuall
inheritance
,
any
part
,
or
such
a
part
of
our
temporall
goods
.
Such
a
consideration
can
not
but
bee
a
profitable
and
necessarie
motiue
and
incitation
to
the
true
&
better
performance
of
this
kinde
of
dutie
.
Of
this
point
I
conceiue
that
there
be
2.
principall
causes
▪
one
that
respecteth
directly
&
immediately
God
himselfe
;
another
that
respecteth
the
Church
of
God
.
That
which
respecteth
God
himselfe
,
is
the
acknowledgment
of
Gods
sole
and
souereigne
Dominion
ouer
all
.
God
will
by
by
some
certaine
portion
of
our
goods
,
returned
backe
and
offered
vp
againe
vnto
him
,
bee
acknowledged
to
bee
Lord
of
all
.
I
say
againe
:
As
God
is
the
giuer
of
all
our
wealth
,
and
he
onely
who
blesseth
the
workes
of
our
hands
:
so
for
acknowledgement
of
his
vniuersall
Dominion
,
he
will
haue
a
part
thereof
set
apart
for
himselfe
.
This
is
it
the
Lord
meaneth
,
when
making
claime
vnto
Tithes
,
offerings
,
vowes
&
other
hallowed
things
,
hee
calleth
them
his
;
&
speaking
of
them
,
tearmeth
them
Mine
offerings
,
my
hallowed
things
,
the
Lords
tribute
,
his
inheritance
,
&c.
as
we
read
in
sundry
places
of
the
law
;
namely
,
Numb
.
18.
Leuit.
27.
&c.
that
Salomon
meaneth
when
(
as
a
morall
dutie
written
in
the
hearts
of
men
by
nature
)
he
teacheth
euery
man
,
To
honour
the
Lord
with
his
substance
,
Prou.
3.
9.
that
the
Prophet
insinuateth
,
when
on
Gods
behalfe
he
chargeth
the
people
,
that
in
withholding
their
tithes
and
offerings
,
they
had
robbed
and
defrauded
,
not
so
much
the
Priests
and
Leuits
,
as
the
Lord
himselfe
.
Yee
haue
spoiled
me
,
saith
the
Lord
:
wherein
?
in
Tithes
&
offerings
.
Accordingly
auncient
Diuines
counted
it
currant
Doctrine
and
a
kind
of
speech
very
agreeable
to
pietie
&
trueth
,
to
speake
after
this
maner
:
Wee
offer
vnto
God
our
goods
as
tokens
of
thankefulnes
,
for
that
wee
receiue
.
(
saith
Origen
.
in
Numb
.
18.
Homil.
11.
)
must
by
gifts
and
oblations
acknowledge
him
Lorde
of
all
.
S.
August
.
tract
.
de
Rectitud
.
Cath.
conuers.
hath
these
words
,
Vnusquisque
de
quali
ingenio
vel
artificio
viuit
,
&c.
Euery
man
of
that
meanes
whereby
hee
liueth
,
thereof
let
him
pay
to
God
the
Tenth
.
Let
him
consider
that
all
is
of
God
,
that
he
liueth
by
,
whether
it
be
the
earth
,
or
the
waters
,
or
seeds
,
or
all
things
that
be
vnder
heauen
or
aboue
;
&
if
he
(
God
)
had
not
giuen
it
vnto
him
,
W.
Lindewood
.
forsomuch
as
in
signe
of
his
vniuersall
souereignitie
,
as
it
were
by
a
speciall
title
,
the
Lord
hath
reserued
Tithes
vnto
himselfe
,
auouching
&
clayming
them
to
be
his
owne
,
&c.
And
some
of
our
owne
later
writers
very
iudiciously
,
See
before
fol.
vpon
like
consideration
,
haue
tearmed
tithes
and
other
holy
things
appropriated
vnto
God
Sacrum
vectigal
,
a
sacred
Tribute
,
or
rent
:
Sacred
both
in
regard
of
the
person
(
God
)
to
whom
properly
it
is
due
,
&
of
the
vse
,
vnto
which
God
hath
assigned
it
to
bee
payd
.
There
cannot
bee
a
clearer
trueth
then
this
:
men
professing
godlines
and
knowledge
,
seeme
to
account
it
a
straunge
doctrine
.
Many
would
faine
perswade
themselues
that
for
their
wordly
goods
,
if
they
vse
them
soberly
and
without
excesse
,
if
they
get
&
keep
them
without
the
detriment
&
iniury
of
others
,
specially
if
they
goe
one
degree
farther
;
I
meane
,
if
they
bestow
some
small
&
contemptible
portion
to
some
charitable
vses
;
they
haue
discharged
their
dutie
to
the
vttermost
,
and
God
requireth
no
more
at
their
hands
.
But
indeed
wee
must
know
yet
farther
,
That
as
wee
cannot
honour
God
rightly
,
vnlesse
both
our
bodies
&
soules
bee
imployed
sometimes
meerely
in
his
seruice
:
and
as
wee
cannot
with
our
bodies
and
soules
religiously
&
duly
serue
God
,
vnlesse
some
part
of
our
times
,
as
the
seauenth
day
,
bee
taken
cleane
away
from
our
wordly
busines
&
vses
,
and
imployed
wholly
in
his
:
so
wee
doo
not
and
cannot
truely
and
throughly
honour
him
,
vnles
wee
giue
vnto
him
likewise
a
part
of
our
substance
.
For
are
not
our
goods
his
,
aswell
as
our
daies
,
and
as
our selues
?
why
should
wee
not
then
honour
him
with
a
speciall
part
of
the
one
,
as
well
as
of
the
other
?
And
vnles
with
part
thereof
we
acknowledge
his
supreame
Dominion
,
by
whose
beneuolence
wee
haue
the
whole
,
how
doo
wee
giue
honour
to
whom
honour
belongeth
,
or
how
hath
God
the
things
that
are
Gods
?
I
would
know
what
nation
in
the
world
,
did
euer
honour
God
,
and
did
not
thinke
it
a
point
of
their
duetie
to
doo
him
honour
with
their
goods
?
So
that
this
we
may
blodly
set
downe
as
a
principle
cleare
in
nature
,
an
axiome
which
ought
not
to
bee
called
in
question
,
a
truth
manifest
&
infallible
,
That
men
are
eternallie
bound
to
honour
God
with
their
substance
,
in
token
of
thankefull
acknowledgement
that
all
they
haue
is
from
him
.
To
honour
him
I
say
with
their
worldly
goods
,
not
onely
by
spending
them
in
lawfull
maner
,
&
by
vsing
them
without
offence
in
the
world
,
but
also
by
alienating
from
themselues
some
reasonable
part
or
portion
thereof
,
and
by
offering
vp
the
same
to
him
,
as
a
signe
that
they
gladly
confesse
his
sole
and
singular
Dominion
ouer
all
,
as
a
dutie
which
all
men
are
bound
vnto
,
and
a
part
of
that
very
worship
of
God
,
which
,
as
the
Law
of
God
and
nature
it selfe
requireth
,
so
wee
are
the
rather
to
thinke
all
men
no
lesse
strictly
bound
therevnto
,
then
to
any
other
naturall
dutie
:
inasmuch
as
the
hearts
of
men
doo
so
clea●e
to
these
earthly
things
,
so
much
admire
them
for
the
sway
they
haue
in
the
world
,
impute
them
so
generally
either
to
nature
or
chance
,
so
little
thinke
vpon
the
grace
and
prouidence
from
which
they
come
,
That
vnles
by
a
kinde
of
continual
tribute
men
be
inured
to
acknowledge
Gods
Dominion
,
it
may
bee
doubted
,
that
in
short
time
men
,
would
learne
to
forget
whose
tenants
they
are
,
and
imagine
that
the
worlds
is
their
owne
,
absolute
,
free
and
independant
inheritance
.
Thus
it
appeareth
by
the
Testimonie
of
God
himselfe
,
and
of
godly
men
from
time
to
time
,
that
as
God
out
of
the
whole
masse
of
mankind
hath
reserued
to
himselfe
some
,
whom
he
calleth
his
elect
:
out
of
the
habitations
of
the
s●nnes
of
men
,
their
earthly
buildings
,
some
,
which
he
calls
his
temple
,
his
house
:
of
times
&
seasons
some
,
his
Sabbaths
,
his
solemne
feasts
:
of
seruants
&
attendants
,
some
his
Priests
&
ministers
:
So
likewise
of
the
goods
&
wealth
that
men
enioy
vpon
the
earth
soe
portion
vnto
himself
,
viz.
his
Tithes
&
oblations
,
as
his
proper
right
,
portion
and
inheritance
.
That
God
ought
to
haue
some
parte
of
our
goods
sanctified
and
offered
vnto
him
,
wil
happely
be
soone
graunted
of
the
most
part
to
be
but
necessary
iust
&
reasonable
:
But
may
it
be
possible
to
shew
any
reason
or
cause
why
God
should
vouchsafe
to
make
choise
of
the
tenth
part
rather
than
soe
other
,
either
greter
or
lesser
?
The
maine
&
surest
reason
of
al
is
his
will
:
against
which
(
he
hauing
once
reuealed
that
his
will
is
,
to
reserue
the
tenth
part
as
his
owne
)
who
may
dispute
?
He
is
not
bound
alwaies
to
giue
vs
a
reason
of
his
will
,
which
wee
know
cannot
but
be
iust
and
wise
what
euer
it
be
.
Of
daies
and
times
,
why
he
hath
sanctified
to
himselfe
the
seuenth
day
we
haue
the
reason
and
cause
euidently
taught
vs
,
viz.
because
on
that
day
herested
from
al
his
work
which
he
had
created
.
Gen.
2.
3.
Exo.
20
:
&
therfore
it
behoued
that
day
not
the
6.
or
8.
or
any
other
to
be
celebrated
.
If
we
haue
not
y
●
like
for
our
goods
yet
that
it
is
no
lesse
reasonable
and
iust
,
we
may
not
doubt
.
2
And
reason
it selfe
must
needes
teach
vs
,
that
it
is
no
reason
,
if
we
must
giue
to
God
some
part
of
our
goods
,
that
it
should
bee
any
contemptible
portion
;
as
if
it
were
fit
to
honor
God
as
we
relieue
the
poore
of
the
parish
,
With
some
cold
beneuolence
:
and
therfore
that
Centesima
,
an
hundreth
,
or
which
is
worse
(
though
oft
practised
)
Millesima
,
the
thousandth
parte
of
our
goods
were
enough
for
him
.
We
shame
to
bring
vnto
a
Noble
man
,
a
prince
,
a
king
,
any
other
then
some
royall
and
notable
present
,
the
best
and
goodliest
we
can
get
:
such
as
may
wel
beseeme
vs
to
giue
,
and
him
to
receiue
:
such
as
may
argue
our
affection
toward
him
,
and
procure
&
win
his
liking
toward
vs
.
How
much
more
then
,
being
to
come
into
the
presence
of
God
,
and
to
offer
to
him
of
our
goods
should
both
reason
and
religion
mooue
vs
,
to
the
end
it
may
be
the
better
accepted
,
to
offer
to
him
no
beggarly
nor
niggardly
parte
,
but
such
as
may
shew
a
thankfull
hearte
,
Leuit.
22.
19.
Deut.
15.
21.
&
17.
1.
Exech
.
43.
22.
and
being
not
performed
,
did
in
them
sharpely
reprooue
,
as
yee
may
read
,
Mal.
1.
8.
Wherefore
seeing
reason
teacheth
this
,
it
cannot
but
conclude
withall
,
That
must
be
a
tenth
or
thereabout
.
3
But
the
likeliest
reason
that
I
can
coniecture
is
,
the
end
&
speciall
vse
whereunto
God
assigned
&
intended
to
depute
this
his
portion
;
which
is
(
as
after
I
shall
shew
at
large
)
the
maintenance
of
his
ministers
:
for
whom
it
seemeth
he
accounted
the
tenth
to
be
a
portion
so
competent
,
as
by
which
ordinarily
together
with
his
offerings
,
they
might
in
some
sufficient
and
fit
measure
be
able
liue
:
which
they
could
not
do
vpon
a
lesse
,
as
the
15.
or
20.
parte
.
And
this
reason
I
thinke
the
whole
world
in
manner
(
heathen
,
Iewish
&
christian
)
hath
in
all
ages
,
as
,
if
not
obeying
,
at
least
yet
imitating
God
,
approued
&
respected
,
in
condiscending
to
yeeld
(
as
a
portion
to
that
vse
so
competent
,
that
any
other
more
competent
it
were
not
possible
for
the
wit
of
man
to
deuise
)
that
parte
,
to
the
maintenance
of
the
priests
and
Ministers
of
God
and
his
Church
.
The
farther
from
reason
(
religion
I
wil
not
say
)
this
present
age
;
which
(
dissenting
from
the
iudgement
of
God
,
of
ancient
&
best
Christians
,
besides
Iewes
and
heathen
)
account
the
hundredth
,
yea
many
times
,
the
thousandth
part
of
the
goods
to
be
enough
for
God
,
&
maintenance
sufficient
for
his
Church
&
ministers
therof
.
4
And
as
God
by
expresse
law
required
the
best
and
fairest
to
be
offered
vnto
him
:
So
in
many
things
men
haue
obserued
(
how
truely
I
leaue
to
others
)
the
tenth
as
it
were
naturally
to
be
the
best
,
the
very
croppe
and
principall
.
Insomuch
that
in
old
Plautus
decumanus
limes
,
are
vsed
for
,
or
accounted
,
of
others
the
greatest
.
So
that
God
requiring
the
best
,
and
the
best
and
goodliest
being
naturally
the
tenth
,
it
seemeth
that
in
demanding
the
best
,
he
meaneth
the
tenth
.
5
Some
thing
there
is
also
to
be
considered
in
the
very
number
it selfe
.
For
it
is
certaine
,
that
not
onely
men
indued
with
religion
,
and
true
knowledge
of
God
,
but
euen
heathen
wise
,
haue
respected
much
the
Numbers
of
3.
of
7.
and
of
10.
which
probable
it
is
they
haue
done
by
a
certaine
secret
and
speciall
instinct
of
natures
light
,
suggesting
vnto
them
3.
as
a
number
mysticall
because
of
the
Trinitie
;
7.
as
a
number
of
holinesse
because
of
the
seauenth
day
;
and
10.
as
a
number
of
perfection
,
contayning
in
it
,
and
vnder
it
,
al
other
numbers
:
as
which
in
the
speech
and
reconing
of
all
nations
vnder
heauen
,
take
their
nomination
and
proceeding
still
by
10.
and
from
ten
to
ten
.
Now
(
as
one
saith
well
)
Three
being
the
mysticall
number
of
Gods
vnsearchable
perfection
within
himselfe
:
7.
the
number
whereby
our
owne
perfections
thorough
grace
are
most
ordered
:
and
Ten
the
number
of
natures
perfections
(
for
the
beautie
of
nature
is
order
,
and
the
foundation
of
order
number
,
and
of
number
ten
,
the
highest
we
can
rise
vnto
without
iteration
of
numbers
vnder
it
)
could
nature
better
acknowledge
the
power
of
the
God
of
nature
,
then
by
assigning
vnto
him
that
quantitie
,
which
is
the
continent
of
all
she
possesseth
?
6
Law
or
expresse
word
of
God
,
whereby
he
had
reuealed
to
man
that
he
required
the
tenth
rather
then
any
other
part
,
till
Moses
time
we
find
none
:
but
when
as
we
read
that
long
before
Moses
the
tenth
was
paide
to
God
,
may
we
not
with
good
probabilitie
gather
,
that
they
knew
that
God
accepted
that
part
gratefully
,
&
required
it
rather
then
any
other
parte
,
at
their
handes
?
Let
vs
also
see
the
other
cause
,
viz.
that
which
concerneth
the
Church
of
God
:
and
that
is
,
That
so
hee
might
haue
wherewith
to
maintaine
those
that
should
attend
his
Ministerie
and
seruice
in
all
ages
and
in
all
places
the
world
thoroughout
.
It
cannot
be
denied
,
but
that
God
from
the
beginning
of
times
required
of
al
men
to
be
publikely
worshipped
&
serued
:
&
thereupon
it
is
not
possible
to
name
that
nation
vnder
heauen
,
which
liuing
in
any
forme
of
humane
societie
,
hath
not
by
the
meere
instinct
&
light
of
nature
professed
a
publicke
&
solemne
honor
&
worship
of
God
.
So
that
whether
they
haue
done
it
rightly
,
as
did
the
Patriarks
&
Church
of
God
from
time
to
time
;
or
erroniously
&
corruptly
,
as
the
heathen
that
knew
not
the
true
God
,
nor
true
form
of
diuine
worship
:
yet
they
haue
al
,
&
alwaies
agreed
in
the
matter
,
viz.
that
God
was
publikely
to
be
worshipped
,
howsoeuer
they
disagreed
and
varied
in
the
manner
,
viz.
in
what
sorte
that
ought
to
be
done
.
Secondly
,
it
is
as
clear
and
out
of
all
question
,
that
for
the
due
&
better
celebration
of
that
his
publik
worship
&
seruice
,
God
ordained
from
the
beginning
a
publike
ministery
and
priesthood
,
of
his
owne
,
wherewith
to
maintaine
those
his
owne
seruants
.
This
I
take
to
be
cleare
by
Gods
owne
speach
vnto
Moses
:
when
hauing
set
his
marke
vpon
diuers
things
,
calling
them
mine
offerings
,
mine
hallowed
things
,
my
tithes
,
&c.
he
addeth
,
These
haue
I
giuen
to
the
sonnes
of
Leui
,
Why
?
for
the
seruice
which
they
doe
me
in
the
Tabern
,
and
It
(
viz.
the
tithes
,
is
your
wages
for
your
seruice
vnto
mee
.
Which
words
doe
plainely
show
,
that
God
would
that
such
as
attended
him
,
and
serued
at
his
altar
,
should
receiue
those
things
as
his
pay
,
and
not
as
mens
;
as
from
his
hand
and
not
from
man
:
in
lieu
of
the
wages
and
reward
which
for
their
seruice
it
was
fit
and
necessary
,
that
he
their
maister
&
Lord
should
allow
them
.
Whereupon
he
●aith
not
to
the
people
(
The
maner
of
speech
is
much
to
be
noted
)
you
shal
giue
them
your
offerings
,
&c.
for
the
seruice
they
doe
you
:
but
I
haue
giuen
them
mine
,
&c.
as
who
say
,
You
shall
pay
it
me
,
and
as
mine
from
my
hand
shall
they
receiue
it
,
that
so
I
may
pay
them
out
of
mine
owne
purse
,
with
mine
owne
hands
,
of
mine
owne
goods
,
and
not
they
serue
mee
or
I
retaine
them
at
other
mens
cost
.
Malachie
.
cap.
3.
8
:
where
God
speaketh
thus
:
Will
a
man
spoyle
his
Gods
?
yet
haue
yee
spoiled
me
.
But
yee
said
wherein
haue
we
spoyled
thee
?
in
tithes
and
offerings
.
Yee
are
cursed
with
a
curse
:
for
ye
haue
spoyled
me
,
euen
this
whole
nation
.
Bring
yee
all
tithes
into
the
storehouse
,
that
there
may
bee
meate
in
mine
house
,
&c.
Where
the
Lord
againe
challengeth
al
tithes
&
offerings
properly
,
and
in
right
to
be
his
,
calleth
the
Priests
barne
his
barne
,
the
Priests
house
his
house
,
and
sheweth
plainely
;
that
he
hath
allotted
those
his
duties
to
them
as
their
mainetenance
for
the
seruice
they
doe
him
.
It
was
the
least
thought
the
people
had
,
to
defraud
God
,
they
accounted
they
had
but
pinched
a
few
fat
bellied
priests
that
had
no
neede
thereof
,
and
kept
shorte
a
sorte
of
lazie
Leuits
vnworthy
of
it
:
but
God
tells
them
,
that
in
abusing
them
,
he
was
abused
;
in
defrauding
them
,
he
was
spoyled
:
because
those
things
which
they
should
haue
receiued
,
were
properly
his
,
&
not
theirs
.
Neither
were
the
very
heathen
so
blind
and
ignorant
but
that
they
saw
this
:
and
therefore
whatsoeuer
they
vowed
and
offered
vnto
their
Gods
,
they
deliuered
it
alwaies
into
the
hands
of
some
or
other
priests
;
as
they
that
knew
,
that
God
had
assigned
ouer
to
his
priests
&
ministers
the
vse
of
such
things
,
as
should
be
giuen
,
consecrated
,
or
offered
vnto
him
.
And
therefore
whereas
they
themselues
made
great
conscience
of
touching
or
prophaning
hallowed
things
,
they
neuer
accounted
it
a
fault
,
but
a
freedome
and
dutie
in
the
priests
,
to
liue
thereof
.
And
truely
I
cannot
therein
but
commend
the
religious
intention
of
our
foreelders
,
who
did
euer
account
the
tithes
,
&c.
as
none
of
their
owne
goods
,
but
,
as
they
did
vsually
call
them
,
Gods
part
;
as
who
had
learned
,
that
such
things
properly
were
due
to
God
himselfe
,
and
therefore
did
pay
them
euen
of
conscience
to
God
,
as
they
that
considered
&
knew
that
God
had
giuen
them
to
the
Church
for
the
maintenance
of
the
ministery
thereof
:
&
knowing
that
to
rob
God
,
to
commit
sacriledge
,
could
be
no
light
offence
,
did
often
in
their
Testaments
make
prouision
to
pay
a
certaine
sum
of
mony
,
as
a
recompence
for
tithes
forgotten
;
wheras
now
no
conscience
(
and
much
lesse
recompence
)
is
made
pro
dec
.
ablatis
for
tithes
any
way
taken
from
God
and
his
ministers
.
The
same
perswasion
was
no
doubt
one
speciall
motiue
that
induced
them
to
be
willing
&
careful
to
pay
such
duties
without
respect
of
persons
,
without
grudging
&
repining
,
without
exception
at
this
man
&
that
;
as
they
that
knew
and
considered
,
That
whatsoeuer
men
deserue
,
or
may
seeme
worthy
or
vnworthy
of
:
yet
God
,
who
is
the
giuer
of
all
is
still
worthy
to
receiue
his
owne
part
out
of
the
whole
,
without
diminution
or
alteration
:
and
they
still
bound
,
what
euer
he
be
that
receiues
it
,
to
pay
the
same
.
A●d
verily
the
want
of
this
perswasion
is
one
maine
and
principall
cause
,
why
at
this
day
in
many
places
people
pay
the
minister
his
maintenance
so
grudgingly
&
so
badly
.
They
consider
not
,
that
what
they
pay
,
is
none
of
their
own
,
but
properly
Gods
part
,
due
first
of
all
vnto
him
as
an
Honorarium
wherewith
they
ought
to
acknowledg
him
the
supream
Lord
.
They
account
that
they
pay
to
be
their
own
,
&
they
deale
with
the
minister
as
for
mine
&
thine
.
And
accordingly
as
they
affect
the
man
,
so
they
presume
to
deale
with
him
,
not
thinking
that
they
haue
to
do
with
god
in
this
case
,
more
than
in
any
other
ordinary
or
wordly
matter
:
&
therfore
as
loue
or
hatred
,
content
or
discontent
,
couetousnes
or
equity
caries
them
,
so
they
deale
more
or
lesse
liberally
&
iustly
in
this
behalfe
.
This
hath
come
to
passe
(
I
coniecture
)
a
great
deale
thorough
the
ministers
owne
defalt
;
in
that
diuers
of
them
,
not
looking
thoroughly
into
the
matter
,
haue
taught
people
,
that
Tithes
are
not
now
due
Iure
diuino
,
and
claime
tithes
&
offerings
as
their
tithes
&
their
offerings
:
wheras
indeed
if
they
folowed
the
phrase
of
holy
scripture
,
and
spake
as
the
word
of
God
teacheth
,
they
should
rather
call
them
Gods
tithes
,
the
offerings
of
God
,
&
claime
them
by
the
name
of
Gods
part
,
the
Churches
right
,
&c.
I
doe
not
deny
,
but
that
they
may
in
some
sort
call
them
,
their
tithes
,
their
offerings
,
their
duties
,
&c.
because
they
are
by
assignation
from
God
become
and
made
theirs
:
but
yet
I
doubt
whether
they
can
without
sin
alwaies
so
speake
;
and
should
not
rather
,
euen
in
honor
of
him
by
whose
right
they
hold
,
whose
receiuers
&
substitutes
they
are
,
speake
more
properly
,
and
if
not
alwaies
,
yet
vsuallie
cal
them
as
they
are
,
the
offerings
of
God
,
Gods
tithes
,
&c.
This
would
mooue
men
that
heare
it
,
to
be
more
religious
in
this
pointe
.
It
would
strike
some
better
awe
,
and
mooue
the
conscience
of
men
the
more
in
this
case
,
to
vse
more
sinceritie
,
equity
and
liberalitie
then
commonly
they
doe
.
The
Fathers
and
men
of
auncient
time
did
neuer
almost
speake
otherwise
then
thus
;
Redde
Deo
decimam
:
Deus
dignatur
dec
.
accipere
:
decimae
Deo
debentur
:
Pay
to
God
his
tithes
:
God
vouchsafeth
to
receiue
the
tenth
:
tithes
are
due
to
God
.
And
they
bring
in
God
claiming
in
this
sort
,
Giue
me
my
tenth
part
:
if
thou
wilt
giue
me
my
tenth
,
I
will
multiply
thy
nine
parts
:
if
thou
wilt
not
giue
me
my
tenth
,
&c.
And
if
we
shal
imitate
them
therein
,
we
shall
doe
but
as
the
best
haue
done
.
But
to
bring
the
matter
to
some
issue
,
the
point
is
,
that
God
hath
reserued
to
himselfe
tithes
,
offerings
,
&c.
that
so
he
might
haue
wherewith
Desuo
,
of
his
owne
proper
goods
,
to
maintaine
his
ministers
.
Herein
I
note
a
special
point
of
the
great
and
diuine
wisdome
of
God
,
that
would
so
prouide
for
his
seruants
&
not
leaue
them
to
the
curtesie
of
men
.
And
I
would
it
might
be
well
considered
,
whether
they
do
not
check
this
wisdom
of
God
,
which
deny
this
verity
,
&
affirme
,
that
God
(
as
not
so
prouident
for
his
seruants
,
as
men
of
any
place
or
fashion
be
for
theirs
)
hath
prouided
them
of
nothing
of
his
own
,
but
left
them
to
the
curtesie
of
the
world
,
which
hates
them
,
and
mercy
(
for
the
most
part
)
of
the
mercilesse
.
Further
consider
we
,
whether
God
hauing
reserued
vnto
himselfe
a
part
of
that
men
possesse
,
&
yet
to
that
end
specially
that
therewith
he
might
maintaine
,
among
vs
,
such
as
might
,
being
his
seruants
,
guide
vs
in
the
way
of
saluation
,
bring
vs
to
Ged
,
win
vs
to
Christ
,
confirme
vs
in
the
truth
,
&c.
and
so
be
our
ministers
as
well
as
his
,
ours
in
the
worke
of
the
Lord
:
Consider
,
I
say
,
whether
it
be
not
a
great
sin
,
a
notorious
argument
of
extreame
ingratitude
to
God
,
to
defraude
them
of
,
or
to
deny
them
that
maintenance
,
those
means
to
liue
by
,
which
God
hath
giuen
them
for
our
good
?
seeing
thevse
of
their
ministery
,
the
fruit
of
their
labors
,
&
seruice
in
the
worke
of
the
Lord
,
redoundeth
properly
&
specially
vnto
vs
.
If
a
King
receiuing
tributes
,
subsidies
,
&c.
of
his
people
,
should
employ
the
same
in
defence
of
the
country
,
the
good
of
the
commonwealth
:
If
a
land-lord
receiuing
fines
&
rents
of
his
tenants
shuld
spend
the
same
among
them
in
keeping
of
good
house
,
in
repayring
their
tenements
,
in
mending
their
high-waies
,
&c.
we
wold
easily
grant
,
that
such
subiects
and
such
tenants
were
much
to
be
blamed
,
if
they
would
not
willingly
pay
those
payments
to
the
vttermost
.
God
doth
so
and
more
then
so
with
vs
.
He
receiueth
of
vs
the
tithes
and
offerings
as
his
Sacrum
vectigal
his
sacred
tribute
,
his
holy
rent
:
and
what
doth
hee
therewith
?
hee
employes
it
all
againe
to
our
good
,
to
our
vse
,
in
maintaining
worthy
Captaines
and
Souldiers
,
that
may
defend
the
Gospel
and
continually
encounter
the
enemie
of
our
faith
:
vpon
laborers
that
may
worke
hard
in
the
worke
of
the
ministery
,
and
be
painful
in
publishing
the
Gospel
,
that
so
we
might
be
builded
vp
as
holy
temples
and
spirituall
habitations
to
himselfe
,
yea
that
so
we
might
be
exalted
to
dwell
with
him
in
eternall
glory
.
And
therefore
I
think
our
sin
cannot
be
little
,
nor
our
fault
excusable
,
if
as
it
were
condemning
his
wisedome
,
&
enuying
our
owne
fe●icity
,
we
will
not
suffer
his
goods
,
his
portion
,
to
be
conuerted
to
our
best
profit
,
nor
willingly
pay
and
yeeld
him
that
which
is
his
right
,
that
so
we
may
receiue
it
againe
,
not
to
his
but
to
our
owne
benefit
.
Hardly
,
it
is
likely
,
would
we
be
drawne
,
as
did
many
godly
Christians
in
the
primitiue
church
,
in
our
daies
some
few
people
do
,
&
as
in
the
iudgement
of
such
as
be
wise
&
religious
,
it
is
but
the
duty
of
all
Christians
(
if
need
be
)
to
do
,
viz.
(
paying
our
tenth
from
the
Church
)
maintaine
the
minister
out
of
the
other
nine
parts
,
as
by
allotting
him
another
tenth
,
because
the
very
tenth
is
taken
away
:
or
giuing
him
otherwise
vnto
that
which
remaineth
that
which
is
somewhat
competent
;
seeing
wee
grudge
to
him
that
which
is
none
of
ours
,
but
Gods
,
and
so
his
(
the
ministers
)
owne
already
:
that
which
not
by
vs
,
but
indeed
by
God
▪
is
alloted
&
assigned
vnto
him
.
This
reason
and
consideration
seemed
vnto
S.
Aug.
the
tenth
,
which
shal
yet
redound
not
to
his
,
but
doubtlesse
to
our
profit
.
How
to
our
profit
?
but
because
our
outward
estate
shal
be
bettered
thereby
,
by
Gods
blessing
vpon
the
9.
parts
,
for
that
the
tenth
is
iustly
paid
,
as
there
he
shews
,
and
hereafter
we
shall
see
:
and
our
inward
estate
shal
be
amended
,
while
the
ministery
of
the
Gospel
being
therby
planted
and
continued
among
vs
,
our
knowledge
,
faith
,
and
piety
shall
thereby
be
increased
.
The
same
also
the
whole
councel
of
Tribur
.
Conc.
Trib.
considered
,
as
appeareth
by
their
words
,
where
supposing
God
to
speake
thus
,
Giue
me
my
tithes
,
&c.
they
conclude
in
this
manner
;
If
therefore
any
man
make
question
,
why
tithes
are
paid
?
Let
him
know
,
that
therfore
they
are
to
be
paid
,
1.
That
God
by
such
deuotion
being
pacified
,
may
more
abundantly
giue
vs
(
corporall
)
necessaries
:
and
2.
that
the
ministers
of
the
Church
being
therby
releeued
,
may
be
the
more
free
(
from
worldly
and
secular
incumbrances
)
to
the
fulfilling
of
their
spirituall
exercises
(
the
fruite
whereof
we
are
to
receiue
.
)
For
(
as
it
is
well
knowne
)
they
labour
not
for
themselues
,
but
for
others
.
And
thus
appeareth
sufficiently
the
other
,
that
is
the
second
reason
,
why
God
hath
assumed
vnto
himselfe
part
of
mens
earthly
goodes
as
his
owne
proper
right
&
inheritance
.
But
yet
,
before
I
proceed
any
farther
,
a
farther
question
doth
arise
,
&
may
bee
moued
,
vpon
that
last
set
downe
,
Namely
,
why
it
pleased
God
to
allott
out
vnto
his
seruants
,
his
ministers
,
so
great
a
portion
,
so
honourable
maintenance
,
as
(
besides
offerings
,
vowes
and
other
things
consecrated
to
God
,
both
moueable
and
vnmoueable
)
the
Tenth
is
:
All
which
it
is
certaine
,
that
not
without
Gods
approouement
or
appointment
,
the
priests
and
ministers
of
God
in
all
ages
receiued
&
had
:
and
in
this
age
&
time
of
the
Gospell
,
ought
to
haue
.
For
answere
herevnto
,
many
and
those
maine
and
very
apparant
reasons
may
be
giuen
:
&
they
all
either
expressed
in
,
or
deducible
out
of
the
word
of
God
:
as
1.
First
,
thereby
to
honour
their
calling
before
men
,
who
naturally
doo
respect
them
that
haue
some
good
meanes
to
liue
by
:
and
contrariwise
,
contemne
and
despise
such
as
bee
in
pouertie
,
as
persons
obscure
and
contemptible
.
The
elders
(
saith
S.
Paul
,
1.
Tim.
5.
17.
)
that
rule
well
,
are
worthie
double
honour
,
specially
,
&c.
Where
,
by
double
honour
,
in
the
opinion
of
al
expositors
hee
meaneth
aswell
liberall
and
honourable
maintenance
for
themselues
,
as
due
reuerence
and
obedience
to
them
and
their
Doctrine
.
The
Lord
did
account
it
an
honour
to
Aaron
and
his
priesthood
to
bee
well
and
worthilie
maintained
,
neither
can
it
bee
other
to
the
ministers
of
the
Gospell
.
And
if
in
time
of
peace
and
prosperitie
men
thinke
it
commendable
for
men
of
other
degrees
and
callings
to
liue
in
wealth
,
and
haue
some
abundance
of
these
externall
blessings
:
how
can
it
bee
but
commendable
likewise
for
the
minister
of
God
,
to
reape
some
fruite
of
the
same
things
,
to
refresh
his
head
with
oile
,
to
haue
his
table
wel
furnished
,
&
his
cup
full
:
That
it
may
not
be
sayd
,
that
The
arke
of
the
Lorde
dooth
rest
in
a
tent
of
skins
,
and
lie
vnder
a
couering
of
goates
haire
,
when
men
doo
dwell
in
their
houses
of
Cedar
,
and
haue
their
sieled
chambers
,
1.
Chro.
17.
1.
and
Hag.
1.
4.
And
experience
dooth
shewe
,
That
as
howsoeuer
men
should
receiue
the
faith
of
our
Lord
Iesus
Christ
without
respect
of
persons
;
yet
it
is
rare
to
finde
the
man
,
that
dooth
not
preferre
the
man
that
weareth
the
gaie
cloathing
before
him
in
the
vile
rayment
:
And
when
his
person
is
once
in
disgrace
and
contempt
,
what
is
to
bee
expected
of
his
labours
it
is
easie
to
iudge
.
Salomon
obserued
longe
agoe
,
Ecclesiast.
9.
16.
That
,
Better
is
wisedome
then
strength
;
yet
the
wisedome
of
the
poore
is
despised
,
and
his
words
are
not
heard
.
I
remember
I
haue
read
,
how
that
the
Athenians
on
a
time
being
in
a
common
counsell
,
that
they
may
not
fall
into
contempt
.
Where
that
course
is
not
taken
,
but
men
will
first
by
disabling
and
impouerishing
the
minister
bring
him
into
contempt
,
and
then
contemne
him
;
as
the
Philosopher
not
vnworthily
laughed
at
the
folly
of
them
which
reiected
him
when
hee
came
in
his
old
rags
,
but
admitted
him
curteously
when
hee
returned
in
trim
apparell
,
as
if
his
new
attire
had
made
him
to
bee
another
,
and
not
the
same
man
hee
was
before
:
so
may
wee
iustly
condemne
the
wickednesse
of
such
as
make
the
minister
,
by
ill
and
vnworthy
maintenance
,
contemptible
;
and
then
hauing
themselues
made
him
such
,
doo
vndeseruedly
contemne
him
.
2.
Secondly
,
this
is
doone
,
To
mooue
and
draue
men
to
bee
willing
to
vndertak
this
kinde
of
calling
.
For
else
who
almost
will
betake
himselfe
to
the
ministerie
,
and
bee
desirous
to
become
a
Diuine
,
if
he
see
before
hand
no
hope
of
perferment
,
no
likelyhood
of
due
maintenance
to
arise
thereby
?
I
graunt
,
that
preferment
&
reward
is
not
the
principall
end
,
wherto
men
should
looke
:
yet
when
as
men
are
not
of
that
degree
and
calling
by
birth
,
as
the
seed
of
Aaron
was
,
but
are
,
in
respect
of
themselues
,
free
to
make
choise
what
kinde
of
studie
,
what
course
of
life
and
profession
they
will
follow
,
it
will
be
hard
to
finde
many
that
will
preferre
that
calling
aboue
others
;
when
they
foresee
,
hauing
spent
their
time
,
their
patrimonie
,
their
studies
,
for
many
yeares
together
that
way
,
little
or
no
hope
of
condigne
reward
,
and
fit
maintenance
.
Many
will
rather
(
as
is
daily
seene
)
betake
themselues
to
other
professions
,
to
the
Law
,
to
Physicke
,
to
the
schooles
,
yea
to
seruice
,
&c.
wherein
they
see
more
hope
of
maintenance
,
and
a
ready
way
opened
vnto
preferment
and
estimation
in
the
world
.
And
few
parents
will
there
be
,
that
will
haue
any
great
desire
to
train
:
vp
their
children
of
purpose
for
the
ministery
,
when
as
they
shal
perceiue
that
when
a
man
hath
spent
vpon
one
child
(
if
he
be
a
man
of
any
fashion
)
2.
or
300
▪
pounds
,
thrise
or
twise
asmuch
as
vpon
any
of
the
rest
of
his
children
,
yet
he
is
farther
off
from
preferment
then
any
of
the
rest
,
while
it
is
not
easie
to
attaine
any
thing
vnlesse
it
bee
some
beggerly
stipend
,
or
a
peeld
benefice
scarce
woorth
the
taking
vp
.
Heathen
men
could
obserue
,
That
Honos
alit
artes
,
probata
virtus
inhonora
cessat
:
vertue
though
it
be
commended
,
yet
if
it
be
not
honoured
and
rewarded
,
will
soone
be
discouraged
.
And
wee
may
obserue
,
say
what
men
will
,
That
it
is
maintenance
that
dooth
and
will
mainteine
religion
,
and
preferment
that
dooth
&
will
draw
fit
and
worthy
men
to
the
ministerie
:
That
the
want
of
due
mainteinance
in
our
land
is
the
principall
cause
,
that
religion
among
vs
flourisheth
no
better
:
and
the
lacke
of
due
preferment
in
our
Church
the
maine
and
speciall
reason
,
whie
our
ministerie
till
this
day
after
so
long
a
preaching
of
the
Gospel
,
so
great
a
peace
of
the
Church
,
so
large
a
t●me
for
breeding
vp
and
planting
of
sufficient
men
,
remaines
yet
so
vnfurnished
,
as
it
dooth
,
of
able
teachers
;
one
halfe
at
the
least
,
beeing
yet
far
from
any
competent
sufficiency
to
that
office
:
Besides
many
others
,
who
being
with
learning
&
gifts
very
sufficiently
qualified
,
which
for
want
of
due
maintenance
are
both
discouraged
to
employ
their
studies
,
disabled
to
doo
that
which
otherwise
they
would
&
could
performe
,
&
compelled
to
bend
their
witts
,
&
spend
their
time
otherwaies
.
Would
to
God
therefore
the
Gouernors
of
our
land
would
at
the
length
respecte
this
purpose
of
God
,
who
hath
allotted
to
his
ministers
so
great
and
competent
a
portion
,
to
the
end
thereby
to
allure
and
inuite
men
to
vndergooe
the
calling
:
&
accordingly
prouide
that
euery
where
the
same
might
in
some
measure
so
bee
layd
out
for
them
,
that
there
might
bee
apparant
hope
of
preferment
,
and
some
certaintie
of
sufficient
and
good
maintenance
for
such
as
would
betake
themselues
to
that
course
of
life
.
Then
within
a
little
while
it
would
appeare
,
that
there
should
bee
no
occasion
nor
need
for
furnishing
of
places
,
to
fil
them
vp
with
Tailors
,
Weavers
,
or
out-worne
spendthrifts
.
The
vniuersities
like
good
fruitfull
mothers
would
breed
vp
&
send
abroad
of
her
children
well
neere
enowe
to
supplie
such
vacations
.
Many
would
open
their
mouthes
with
ioye
,
that
now
byde
silent
with
griefe
:
not
a
few
would
stirre
vp
the
gifts
of
God
in
them
,
which
now
either
like
the
slouthfull
seruant
bury
them
in
the
earth
,
or
with
Martha
employ
them
about
things
though
necessary
for
themselues
,
yet
lesse
necessary
for
the
Church
:
&
some
no
doubt
that
for
preferments
sake
,
haue
halfe
against
their
wills
,
left
this
calling
,
would
returne
againe
from
the
schoole
,
Physick
,
Law
,
&c.
to
this
most
sacred
function
.
3.
A
third
cause
is
,
to
enable
them
that
bee
entred
into
the
ministerie
,
that
bee
ministers
already
,
to
bee
faithfull
,
diligent
and
assiduous
in
their
charge
;
wherevnto
they
can
not
but
bee
the
more
occasioned
,
when
they
haue
all
their
necessary
wants
ad
victum
&
ad
cultum
sufficientlie
and
abundantly
supplied
:
and
wherein
to
faile
,
they
haue
either
none
at
all
,
or
farre
lesse
excuse
when
as
they
be
not
,
for
want
of
necessaries
,
enforced
to
leaue
the
word
and
serue
tables
.
Act.
6.
2.
that
is
,
to
discontinue
their
chiefe
and
principall
studies
,
and
betake
them
to
some
other
calling
or
courses
,
to
their
profession
not
pertinent
.
Contrarie
to
the
rule
and
the
minde
of
the
Apostle
,
who
2.
Tim.
2.
4.
saith
,
No
man
that
warreth
intangleth
himselfe
with
th'
affaires
of
this
life
,
because
hee
would
please
him
that
hath
chosen
him
to
bee
a
Souldiour
,
&c.
meaning
,
that
,
as
hee
that
goes
to
the
warres
giueth
ouer
his
ordinarie
,
priuate
and
domesticall
affaires
that
so
hee
may
follow
his
Captaine
without
●et
,
and
doo
good
seruice
vnto
his
countrie
;
so
should
he
that
betakes
him
to
the
ministerie
of
Christ
,
forgoe
all
other
vocations
&
courses
of
life
,
as
husbandrie
,
handicrafts
,
merchandise
,
schooling
,
Physicke
,
Chirurgerie
,
&c.
and
follow
onely
that
worke
of
God
,
wherevnto
only
hee
is
called
,
which
alone
will
require
a
whole
man
.
Contrary
to
the
minde
of
the
auncient
fathers
,
who
,
as
wee
may
conceiue
by
the
words
of
S.
Cyprian
,
epist.
66.
reprooued
one
Geminius
Faustin
▪
that
had
vndertaken
the
charge
of
pupills
,
and
ouersight
of
a
mans
will
;
as
dooing
therein
against
the
Canons
of
the
Church
then
:
saying
that
Ministers
haue
nothing
to
doo
with
secular
affaires
:
but
as
the
Leuits
had
no
other
busines
but
to
attend
on
the
altar
,
so
the
Lord
had
prouided
for
his
ministers
now
,
that
they
might
not
bee
drawne
by
wordly
occasions
from
their
holy
busines
,
but
day
&
night
should
attend
their
heauenly
and
spirituall
exercises
:
&
by
the
words
of
S.
Gregorie
,
Decr.
Greg.
lib.
3.
Tit.
Ne
cler.
sec.
neg.
se
immisceant
.
Contrary
to
the
practise
of
the
best
of
that
sorte
in
all
times
,
as
of
Aaron
,
who
left
the
magistracie
wholly
to
his
brother
Moses
,
and
held
himselfe
onely
to
the
seruice
of
the
Tabernacle
:
of
the
Apostles
,
who
Math.
4.
20.
et
.
19.
27.
gaue
ouer
their
trades
of
fishing
,
&c.
and
following
Christ
,
endeuoured
only
this
,
to
become
fishers
of
men
:
and
after
Christes
Ascension
,
assoone
as
the
Churche
was
a
little
encreased
,
refused
any
longer
to
bee
encombred
with
the
seruing
of
tables
,
but
washing
their
hands
thereof
,
left
the
charge
of
it
wholly
to
others
,
that
so
they
might
giue
themselues
continualie
to
praier
and
ministration
of
the
worde
,
liuing
thencefoorth
not
vpon
the
labour
of
their
owne
hands
,
in
this
or
that
secular
trade
,
but
vpon
the
charge
of
the
Church
:
as
S.
Paul
dooth
plainly
testifie
,
1.
Cor.
9.
4.
where
,
in
defence
of
himselfe
,
that
yet
vpon
some
speciall
&
extraordinarie
occasion
vsed
not
this
power
,
he
saith
,
Haue
wee
not
power
to
eate
&
to
drink
,
that
is
,
to
liue
vpon
the
charge
of
others
,
without
labouring
our selues
,
aswel
as
the
rest
of
the
Apostles
and
as
the
brethren
of
the
Lord
,
and
Cephas
?
I
might
adde
likewise
the
example
of
Christ
himselfe
,
the
Prince
of
all
Pastors
,
who
comming
once
abroad
to
preach
the
Gospell
,
gaue
quite
ouer
that
trade
of
life
wherein
,
as
a
priuate
man
,
he
had
spent
his
time
,
mar.
6.
3.
Iustin.
in
Apolog.
and
betooke
himselfe
,
onely
to
doo
&
to
teach
those
things
that
perteined
to
the
kingdome
of
God
,
liuing
and
susteining
him
&
his
,
of
such
goods
as
by
the
faithfull
that
followed
him
,
were
ministred
vnto
him
.
Luc.
8.
3.
Iohn.
13.
29.
I
confess
,
they
doo
not
well
,
&
as
they
should
,
to
spend
their
time
in
worldly
busines
,
as
in
teaching
of
schollers
,
&c.
These
things
were
fitter
a
great
deale
for
men
of
those
professions
,
them
for
any
of
the
ministerie
.
But
say
I
,
who
is
in
fault
for
this
?
yow
know
the
old
prouerb
.
Necessitas
non
habet
legem
,
Need
hath
no
law
.
It
is
not
fit
they
should
doo
thus
,
but
it
is
better
to
doo
thus
then
to
starue
(
or
steale
)
for
want
of
necessaries
.
Emalis
minimum
:
Of
two
euills
the
lesse
is
euer
to
be
chosen
.
A
hard
shift
that
a
man
must
be
faine
to
intrude
vpon
others
,
because
he
can
not
haue
that
which
is
his
owne
.
A
lamentable
thing
that
whereas
in
all
other
trades
&
courses
of
life
(
if
a
man
be
of
any
industrie
or
meanes
)
he
may
be
able
by
his
trade
and
profession
alone
,
to
liue
w●l
&
somewhat
wealthily
,
for
as
the
old
saving
is
,
Ars
quaeque
suum
alit
artificem
.
Euery
arte
susteineth
his
artist
:
only
such
is
the
state
of
our
ministerie
in
England
,
that
in
many
places
,
it
is
not
possible
for
a
man
therein
,
&
thereby
alone
to
liue
,
though
parcè
&
duriter
,
in
any
tollerable
estate
.
Which
considered
,
no
man
may
iustly
deny
but
that
the
Gouernors
of
our
Church
haue
doone
well
,
that
in
their
late
Canons
,
Ca●
.
78.
they
haue
reserued
to
the
minister
of
any
place
the
prerogatiue
of
teaching
there
aboue
any
other
.
A
poore
supply
where
better
meanes
are
wanting
.
And
I
wish
that
,
Things
standing
as
yet
they
doo
,
they
might
be
assisted
to
the
vttermost
,
to
enioye
the
benefit
thereof
.
But
on
condition
that
the
Gouernors
of
our
land
would
prouide
that
in
euery
place
there
might
be
some
competent
maintenance
(
a
matter
with
no
great
difficultie
to
bee
soone
effected
)
for
the
minister
thereof
:
I
could
wishe
that
there
were
a
Law
,
That
no
minister
should
intermedle
with
any
practise
or
profession
but
his
owne
.
For
,
for
my
part
,
though
I
wish
well
to
all
the
ministers
of
the
Church
,
and
doo
know
that
many
of
them
in
these
daies
doo
liue
asmuch
or
more
by
other
meanes
as
by
the
ministerie
,
yet
knowing
by
long
&
much
obseruation
&
experience
,
how
vnfit
&
preiudiciall
a
thing
it
is
to
their
ministerie
,
I
am
so
farre
from
iustifying
,
liking
and
commending
such
courses
,
wherevnto
their
owne
extreame
necessitie
,
and
the
iniurie
&
iniquitie
of
the
time
dooth
compel
them
,
that
I
hold
their
condition
therein
,
a
thing
to
bee
pitted
more
then
approoued
:
and
their
fact
a
matter
rather
to
be
tollerated
then
defended
.
How
vnapt
and
vnable
a
man
is
for
such
a
charge
&
worke
as
is
the
worke
of
the
ministerie
,
when
hee
is
vnprouided
of
time
&
meanes
to
prouide
&
sustaine
himselfe
,
and
furnish
his
studie
,
it
is
no
hard
thing
for
any
man
though
vnacquainted
with
scholers
life
to
conceiue
.
For
who
can
worke
&
labour
that
hath
not
food
conuenient
to
strengthen
his
body
?
who
can
in
his
labour
doo
anything
workmanlike
&
artificially
,
that
wanteth
time
,
tooles
&
instruments
conuenient
and
fit
for
the
purpose
?
who
can
trauaile
a
iourny
that
hath
not
wherewith
to
defray
his
expenses
?
Besides
that
,
when
a
man
goes
about
any
thing
not
with
ioy
&
comfort
,
but
with
griefe
&
discontent
,
what
he
is
like
to
effect
,
let
all
gesse
that
euer
haue
felt
any
D●squietnes
of
minde
or
anguish
of
spirite
?
Ministers
also
are
men
&
not
Angels
,
flesh
&
bloud
and
not
spirite
,
&
therefore
when
they
see
themselues
neglected
of
those
they
labou●
for
,
left
destitute
by
them
for
whom
they
spend
&
consume
themselues
,
&
for
their
best
and
chiefest
labours
,
least
&
worst
rewarded
,
how
can
they
haue
any
edge
vnto
their
books
,
or
courage
to
their
studies
?
Or
,
to
speake
nothing
of
the
griefe
of
mind
which
must
needs
assault
the
minister
of
God
in
such
a
case
,
is
there
not
iust
cause
to
complaine
,
when
as
a
mans
meanes
that
way
is
so
slender
,
that
it
is
hardly
sufficient
in
any
measure
for
very
bookes
,
paper
,
&
other
studie
expenses
?
can
a
man
so
liue
?
must
hee
,
not
then
of
very
necessity
either
supplie
his
wants
by
other
meanes
,
or
if
that
faile
,
forsake
his
studie
,
giue
ouer
his
book
,
&
conuert
that
which
his
studie
dooth
&
would
require
,
to
the
vse
of
his
life
?
&
then
if
hee
must
study
without
books
&
helpes
,
or
preach
without
studie
,
as
many
doo
,
that
want
times
&
means
conuenient
;
what
good
is
to
be
expected
at
his
hands
,
or
fruitfull
speach
from
his
mouth
,
no
man
but
may
conceiue
that
knowes
any
thing
what
belongs
to
a
scholler
;
or
,
is
not
so
senselesse
as
to
thinke
,
That
it
is
no
more
for
a
minister
to
preach
a
Sermon
,
then
for
himselfe
to
pull
open
the
pulpit
doore
.
The
Philistins
feared
but
little
of
the
Hebrewes
,
so
long
as
there
was
neither
shield
nor
speare
i●
Israel
.
the
Papist
,
feares
little
of
such
ministers
of
the
Gospell
,
as
are
without
meanes
to
liue
by
or
to
studie
with
.
And
in
such
cases
I
doo
maruaile
with
what
conscience
men
can
expect
at
the
ministers
hand
,
That
he
should
labour
&
teach
them
as
diligently
as
others
that
feele
none
of
these
wants
and
greeuances
,
&
(
as
many
doo
)
murmur
or
complaine
against
them
as
idle
,
carelesse
,
&
negligent
in
their
dutie
&
charge
;
when
they
are
thus
inforced
,
wil
they
,
nil
they
,
to
be
encombred
about
worldie
things
,
&
continually
distracted
from
the
best
.
I
cannot
tell
wherevnto
better
to
liken
it
then
to
the
dealing
of
the
Aegiptians
with
the
children
of
Israel
(
Exod.
5.
)
when
they
would
not
allow
them
any
longer
straw
to
make
brick
withall
;
&
yet
,
they
being
inforced
to
seeke
for
stubble
&
straw
about
in
the
fields
,
&
all
the
land
ouer
where
they
could
get
it
,
exacted
of
them
the
whole
tale
of
bricke
as
in
former
time
,
when
they
had
straw
allowed
them
.
So
these
,
they
allow
not
the
minister
conuenient
maintenance
as
he
should
,
&
others
haue
(
happily
themselues
keep
it
from
him
)
:
&
he
is
inforced
for
want
thereof
to
shift
where
he
can
,
to
put
his
hand
to
any
labour
&
spend
his
godlen
time
in
worldly
employments
:
&
yet
,
as
if
he
were
prouided
for
to
the
vttermost
,
had
nothing
to
do
but
attend
his
booke
,
nothing
to
trouble
him
,
but
the
care
of
their
soul●s
,
they
require
him
to
preach
vsuallie
,
&
looke
that
he
should
performe
his
dutie
(
as
they
call
it
)
and
doo
the
worke
of
an
Euangelist
,
to
the
vttermost
,
as
they
doo
or
may
,
that
are
not
distracted
with
any
such
things
:
But
with
as
good
reason
truelie
as
if
a
man
hauing
employed
his
seruant
all
day
long
in
busines
abroad
,
should
yet
when
hee
returnes
all
wearied
with
former
labours
,
at
3.
or
4.
a
clocke
at
afternoone
,
require
him
to
performe
as
good
a
daies
worke
that
euening
,
as
he
might
haue
done
the
whole
day
:
or
(
to
vse
the
very
phrase
of
the
Apostle
.
1.
Cor.
9.
)
mousling
the
Oxes
mouth
,
should
inforce
him
notwithstanding
to
labour
in
the
floore
,
aswell
,
or
as
much
as
he
whose
mouth
is
not
mousled
,
but
may
by
eating
as
he
labours
,
as
I●nathan
did
by
licking
hony
as
he
pursued
the
Philistians
(
1.
Sam.
14.
)
continue
and
repaire
his
strength
.
But
to
bring
this
point
to
a
conclusion
.
As
it
is
fit
that
the
mister
labour
,
so
it
is
fit
that
he
haue
maintainance
.
Dignus
est
.
n.
Operarius
mercede
sua
.
The
laborer
is
worthy
of
his
hire
.
And
as
people
know
it
is
the
ministers
duty
to
minister
spirituall
things
:
So
let
them
know
it
is
their
dutie
to
minister
temporall
things
.
And
therefore
let
the
one
be
as
ready
to
employ
their
goods
,
as
they
would
haue
the
other
to
employ
their
gifts
:
that
so
the
man
of
God
,
hauing
his
Chamber
,
his
bed
,
his
table
,
his
stoole
,
and
his
candlesticke
ready
prouided
for
him
and
his
seruant
,
to
requi●e
her
great
care
for
him
:
whereby
he
and
his
may
be
saued
:
that
so
the
feete
of
them
that
bring
glad
tidings
of
good
things
being
pretious
in
our
eies
,
many
moe
may
beleeue
,
4
Fourthly
,
this
so
liberall
a
portion
hath
God
allowed
to
the
minister
,
to
the
end
he
should
be
as
a
patterne
vnto
euery
good
worke
.
1.
Tim.
4.
12.
so
specially
a
maintainer
of
that
commendable
worke
wherby
Some
haue
receiued
angels
into
their
houses
vnawares
.
13.
1.
I
meane
hospitalitie
which
how
can
he
do
(
as
is
expresly
required
at
his
hands
,
1.
Tim.
3.
2
)
If
he
haue
not
so
liberall
and
plentifull
a
maintainance
as
may
suffice
,
not
onely
to
his
owne
priuate
and
domesticall
necessaries
,
but
also
in
some
good
measure
redound
and
exceed
to
the
supply
of
the
want
of
others
.
Neither
doe
I
thinke
but
that
this
was
one
speciall
cause
that
induced
the
Christian
world
,
in
auncient
times
to
allot
to
the
ministery
,
not
onely
that
which
God
required
,
viz
his
tithes
and
offerings
,
but
besides
and
withall
,
to
the
end
they
might
haue
wherewith
to
keep
house
commodiously
,
such
lands
&
other
emoluments
as
at
this
day
in
many
places
(
God
be
praised
)
it
yet
enioyeth
,
and
in
many
moe
we
may
perceiue
once
it
had
.
And
(
to
speake
my
conscience
sincerely
in
this
matter
)
I
verily
think
,
that
one
maine
cause
,
why
God
permitted
such
spoile
to
be
made
of
Churchlyuings
(
as
at
this
day
we
see
ther
hath
bin
)
was
,
because
the
Clergy
forgetting
to
what
end
so
ample
maintainance
was
alloted
them
,
did
for
the
most
part
,
either
couetouslie
conuert
it
to
the
enriching
of
themselues
,
their
kindred
and
allies
:
or
ryotously
dissipate
it
in
vncleannesse
,
pride
,
&
other
excesses
.
And
I
doe
feare
that
some
like
sinnes
remaining
in
our
Cleargy
at
this
day
,
is
no
small
cause
,
why
God
in
his
iudgement
against
vs
,
suffers
the
Church
to
continue
without
restitution
,
that
so
they
might
be
pressed
with
want
&
need
among
themselues
,
that
are
carelesse
to
ease
&
succor
the
wants
&
distresses
of
others
.
5
Farther
,
we
may
coniecture
,
that
so
great
a
portion
God
allotted
to
his
ministers
for
their
maintainance
,
partly
,
that
so
they
might
haue
wherewith
likewise
to
sustaine
in
good
sort
their
family
,
their
wiues
,
children
and
others
necessarily
depending
vpon
them
.
For
it
was
neuer
the
mind
of
God
,
That
his
priests
&
ministers
should
remaine
(
as
the
papists
dreame
)
altogether
vnmaried
&
in
single
life
,
as
may
euidently
enough
appeare
by
his
calling
of
Aaron
a
maried
man
vnto
the
high-priesthood
:
&
of
the
whol
Tribe
of
Leui
to
his
seruice
in
the
tabernacle
,
which
without
mariage
would
within
one
age
haue
bin
extinct
:
by
Christ
his
chosing
such
to
be
his
Apostles
as
were
for
the
most
part
maried
men
:
&
by
S.
Pauls
description
of
a
Bishop
&
minister
of
the
church
,
1.
Tim.
3.
wher
he
makes
mention
both
of
his
wife
&
children
shewing
thereby
,
that
that
degree
being
honorable
in
all
,
Heb.
13.
4.
was
notonly
tollerable
(
which
the
papists
deny
)
but
also
as
lawfull
&
commendable
in
him
as
in
any
other
.
Now
intending
they
should
be
maried
men
,
as
well
as
any
other
profession
of
people
,
&
forbidding
than
to
intermedle
in
worldly
affaires
,
it
must
follow
necessarily
,
that
he
intended
that
their
wiues
and
families
should
be
sustained
by
the
same
meanes
by
which
themselues
liued
,
and
that
the
same
should
be
such
&
so
great
as
might
,
if
occasion
serued
,
suffice
therto
.
Our
people
are
sufficiently
perswaded
(
I
think
)
concerning
the
lawfullnesse
of
mariage
in
ministers
,
as
well
as
in
others
:
(
and
of
what
minde
and
iudgement
for
that
matter
the
ancient
&
best
Christians
were
,
the
very
liuings
themselues
anciently
allotted
to
the
ministers
of
the
Church
in
euery
parish
,
do
euidently
argue
:
whereas
if
they
had
bin
o●
the
Papists
mind
,
some
blind
cells
,
small
dormitories
&
stipendary
paies
had
bin
fitter
for
them
.
)
but
they
bee
not
alike
perswaded
,
that
it
is
their
duetie
to
giue
them
such
maintainance
as
may
suffice
,
whether
they
be
maried
or
vnmaried
.
No
,
they
thinke
they
haue
notably
wel
discharged
themselues
in
this
point
,
if
they
allow
them
such
a
sparing
portion
,
as
will
somewhat
tollerably
keep
a
single
man
.
Neither
hath
this
errour
done
a
little
harme
in
our
Church
.
But
I
stand
vpon
it
,
that
God
hath
allowed
them
,
and
would
that
men
should
allot
them
such
a
sufficient
part
as
may
suffice
them
all
their
life
long
,
whether
they
be
maried
or
vnmaried
.
Which
of
them
(
not
ministers
)
betakes
himselfe
to
any
course
of
life
,
but
lookes
so
to
get
by
it
,
that
he
may
haue
wherewith
to
maintaine
himselfe
and
a
family
also
?
And
what
reason
is
it
that
a
minister
should
not
expect
for
,
and
receiue
the
like
in
his
profession
?
Is
it
not
their
Vltimum
Refugium
?
the
place
of
their
rest
?
&
That
whervnto
when
they
haue
once
put
their
hands
,
they
may
not
looke
backe
?
If
then
it
will
not
yeeld
them
such
reasonable
contentation
and
sufficiencie
to
liue
vpon
,
though
they
haue
family
and
charge
,
better
disclaimed
then
accepted
,
and
left
in
time
then
repented
of
afterward
.
6
Neither
is
it
probable
,
that
God
had
no
respect
to
age
,
to
impotencie
,
to
sicknesse
,
&c.
In
respect
whereof
,
because
they
are
such
as
are
incident
to
men
of
this
calling
,
as
well
as
of
other
;
no
doubt
it
is
,
and
euer
was
the
Lords
will
,
that
they
should
be
so
prouided
for
,
that
they
might
haue
wherewith
to
susteine
themselues
,
if
any
such
thing
should
befall
them
.
This
may
sufficiently
appeare
vnto
vs
by
that
leuiticall
law
,
N●m.
4.
47.
&
8.
24.
whereby
he
ordained
that
the
Leuits
after
50.
yeares
should
be
discharged
of
that
part
of
their
office
which
was
hard
and
laborious
,
and
which
they
had
in
the
prime
and
strength
of
their
life
susteined
;
&
it
should
suffice
that
they
were
present
at
the
businesse
,
to
assist
and
ouersee
the
rest
.
From
which
we
may
gather
euidently
,
that
God
would
,
due
respect
should
be
had
of
men
in
his
ministerie
,
according
as
either
age
or
other
accidents
should
require
:
and
not
they
bee
cast
off
,
and
left
penilesse
and
comfortlesse
when
their
labour
failes
;
verifying
in
them
also
the
olde
prouerbe
,
A
young
Seruingman
,
an
old
begger
:
as
if
their
continual
and
many
labours
,
and
the
spending
of
their
chiefe
strength
&
best
time
,
deserued
no
farther
compensation
,
nor
other
reward
,
then
for
the
present
,
and
might
not
purchase
them
any
thing
for
the
time
to
come
.
To
the
like
purpose
may
the
example
of
S.
Paul
,
receiuing
reliefe
and
maintainance
from
the
Philippians
long
after
that
he
had
preached
among
them
,
Yee
haue
done
well
,
that
yee
did
communicate
to
mine
afflictions
:
nor
did
he
,
in
receiuing
it
,
presume
farther
then
was
fit
and
lawfull
hee
should
.
For
they
being
still
daily
bettered
and
benefited
by
his
former
labours
which
like
good
seede
continued
grouth
after
seed
time
,
he
might
,
if
necessitie
so
required
as
then
it
did
,
with
good
reason
and
conscience
receiue
some
reward
and
recompense
of
his
labours
passed
,
did
owe
vnto
him
euen
their
owne
selues
.
If
such
prouision
be
not
had
(
as
in
many
places
it
is
not
)
for
our
ministers
,
their
case
and
estate
cannot
but
bee
miserable
.
For
what
shall
they
do
,
if
by
reason
of
any
impotencie
befalling
them
,
they
neede
a
Coadiutour
?
they
neede
some
extraordinary
succour
?
hauing
but
as
it
were
from
hand
to
mouth
.
What
?
Shall
they
longer
then
they
be
able
personallie
to
performe
their
duties
,
be
behoulding
to
the
almes-house
?
Nature
hath
taught
the
Emmet
to
gather
corne
in
haruest
wherewith
to
supply
her
want
in
winter
:
and
reason
and
religion
both
doe
aduise
men
to
prouide
afore-hand
.
But
if
they
of
al
other
,
which
should
direct
others
to
follow
reason
&
religion
,
and
be
carefull
to
be
helpefull
still
,
but
at
no
time
chargeable
to
others
,
be
held
so
short
,
and
fed
so
sparingly
that
their
very
haruest
is
,
but
as
the
gleaning
of
grapes
after
vintage
,
and
their
most
income
,
but
as
the
gathering
of
eares
behind
the
reapers
,
what
must
their
Autumne
&
Winter
bee
,
but
needy
miserie
,
and
what
possibility
to
reserue
ought
till
time
of
need
?
A
thing
abhominable
no
doubt
in
the
sight
of
God
,
who
hath
alwaies
shewed
himselfe
as
vnwilling
to
haue
any
beggar
in
his
ministerie
,
as
in
Israel
.
Thus
it
may
appeare
,
that
there
be
many
,
and
these
very
great
and
weightie
causes
,
why
God
would
his
ministers
should
haue
a
liberall
allowance
,
and
thought
it
good
to
assigne
ouer
to
them
so
great
a
portion
as
(
in
some
mens
eyes
)
the
tithes
&
offerings
seeme
to
be
.
If
men
will
take
vpon
them
to
bee
wiser
then
God
,
and
thinke
that
they
can
see
greater
&
iuster
causes
why
to
take
the
same
(
or
some
part
thereof
)
from
them
againe
,
&
tye
them
to
a
shorter
allowance
,
the
euil
be
vpon
their
owne
heades
.
For
mine
owne
part
,
considering
how
preiudiciall
to
the
ministerie
,
dangerous
to
the
people
,
dishonourable
to
the
Gospel
,
and
repugnant
to
the
minde
and
purpose
of
God
,
the
beggery
impouerishing
and
spoile
of
the
ministerie
is
,
I
say
(
concluding
this
point
with
the
words
of
a
certaine
learned
&
iudicious
writer
of
this
time
)
That
,
If
a
man
should
euen
by
couenant
&
Oath
bind
himselfe
to
the
Diuell
,
to
doo
his
vttermost
in
oppugning
&
wasting
the
kingdome
of
Christ
,
he
could
not
attempt
it
anie
waie
more
directlie
then
this
,
viz.
By
driuing
&
bringing
the
ministers
of
the
Church
to
such
straights
&
difficulties
,
that
hauing
not
necessarie
&
conuenient
maintenance
for
them
and
theirs
,
they
must
of
necessitie
either
giue
ouer
the
ministerie
quite
,
&
betake
them
to
some
other
trade
of
life
wherein
they
may
be
able
to
liue
;
or
else
deuoide
of
all
courage
and
comforte
in
their
office
and
ministerie
,
with
Sighes
and
sorrow
exercise
their
function
,
by
occasion
whereof
others
also
might
be
discouraged
from
applying
their
mindes
to
the
studie
of
Diuinitie
,
&
not
be
desirous
to
bu●e
pouertie
so
deare
.
It
was
the
only
plotte
and
pestilent
course
that
Iulian
that
Apostata
and
vtter
en●my
of
our
faith
could
deuise
to
roote
out
Christianitie
withall
.
He
thought
it
not
best
by
violence
&
crueltie
,
as
his
predecessours
had
doone
,
to
oppresse
and
cut
off
the
Christians
,
averto
marte
impugne
the
Gospell
,
thus
by
keeping
downe
,
disabling
and
discouraging
the
ministers
therof
through
need
and
penury
effected
by
Sacriledge
,
Simonie
,
beggerly
stipends
and
other
like
indirect
meanes
,
to
hinder
the
proceeding
and
prosperitie
of
the
Gospell
at
this
day
among
vs
.
and
fill
vp
the
Church
with
a
number
nomine
,
non
●e
,
ministers
learned
and
able
,
rather
in
name
then
indeed
.
CHAP.
VIII
.
Conteineth
answeres
to
diuers
obiections
.
as
,
Touching
the
vnworthines
of
the
minister
.
The
greatnes
of
the
Tenth
.
The
wealth
of
the
minister
.
Custome
.
Personal
Tithes
.
The
Statute
of
Ann.
2.
Ed.
6.
de
Decimis
.
Why
it
were
to
be
wished
that
for
a
perpetuall
composition
about
personall
tithes
,
the
custome
of
the
Citie
of
London
,
aboue
any
other
,
might
the
whole
land
through
be
put
in
practise
.
Vers.
7.
BE
NOT
DECEIVED
:
GOD
IS
NOT
MOCKED
.
HItherto
haue
I
continued
(
as
thou
seest
beneuolent
Reader
)
the
explication
of
the
former
verse
,
beeing
the
first
general
part
of
the
whole
parcell
of
scripture
which
I
haue
taken
in
hand
,
wherein
hath
beene
shewed
somewhat
at
large
the
hearers
dutie
toward
his
teacher
touching
his
maintenance
.
Now
in
order
follow
,
as
the
seconde
generall
part
of
the
text
,
the
words
proposed
.
In
handling
whereof
I
am
to
vndertake
the
answering
of
such
,
or
at
least
some
such
obiections
,
as
are
or
may
be
pretended
against
that
I
haue
formerly
deliuered
.
wherevnto
our
Apostle
doth
giue
mee
apt
occasion
in
the
wordes
that
now
I
am
come
vnto
,
which
(
as
I
noted
at
first
)
are
a
Comination
warning
euery
one
to
take
heed
that
in
this
matter
(
wherein
to
bee
deceiued
it
is
very
easie
,
for
that
men
doo
not
easily
beleeue
those
things
that
seeme
to
sound
against
their
worldly
profit
)
he
bee
not
deceiued
,
neither
by
others
,
nor
by
his
owne
vaine
pretenses
.
And
why
?
for
God
is
not
mocked
.
And
it
soundeth
as
if
hee
should
say
thus
.
I
know
well
ynough
what
shifts
and
deuises
,
what
excuses
and
pretenses
many
doo
and
will
make
to
cloake
and
excuse
withall
their
ingratitude
to
God
,
and
illiberalitie
to
his
ministers
,
but
let
men
take
heed
how
by
friuolous
and
vaine
pretenses
,
they
blind
their
owne
and
other
mens
eyes
.
For
God
neither
can
,
nor
is
,
nor
will
be
mocked
.
Hee
searcheth
the
very
hearts
and
reines
&
seeth
not
only
what
men
doo
and
knoweth
to
the
vttermost
their
abilities
what
they
are
able
and
ought
to
doo
:
but
obserueth
likewise
with
what
minde
either
willing
or
vnwilling
,
with
what
affection
either
of
zeale
or
contempt
to
the
Gospel
,
of
loue
or
neglect
to
the
ministers
thereof
,
men
doo
cary
themselues
in
this
case
.
And
therefore
let
men
looke
to
this
matter
in
better
sorte
,
and
make
more
conscience
thereof
then
many
doo
,
knowing
&
considering
well
,
they
haue
herein
to
doo
,
not
only
with
men
,
but
also
with
God
himselfe
,
who
both
dooth
and
will
,
as
surely
as
seuerely
reuenge
the
wrongs
&
opprobries
that
are
offered
and
doone
vnto
himselfe
and
his
seruants
in
this
behalfe
.
This
is
the
some
and
generall
sence
of
the
words
,
the
branches
whereof
are
two
,
an
Admonition
,
Bee
not
not
deceiued
,
and
a
reason
,
God
is
not
mocked
.
of
which
I
will
speake
somewhat
more
,
first
in
generall
,
then
in
special
maner
.
1.
By
this
Epiphonema
,
BE
NOT
DECEIVED
,
the
Apostle
takes
awaye
all
excuse
for
not
maintaining
the
ministers
of
the
word
,
&
shewes
,
that
if
any
excuse
be
made
,
though
in
the
iudgment
of
the
world
ofttimes
it
seeme
iust
yet
before
God
it
is
vniust
,
&
hath
no
place
.
Many
are
wot
to
winde
out
this
way
&
that
.
One
pretends
that
he
must
maintaine
his
familie
:
another
denies
statly
that
hee
hath
whereof
to
giue
or
lay
out
:
some
beeing
carelesse
thinke
that
others
doo
giue
enough
,
so
as
they
need
not
to
giue
likewise
.
I
haue
got
nothing
this
yeare
saith
one
,
and
saith
another
,
I
haue
lost
very
much
.
This
man
pretends
the
hardnes
of
the
time
,
the
dearth
of
vittailes
,
&c.
that
man
complaines
of
the
many
payments
and
greeuances
that
daily
are
imposed
,
and
what
not
?
Some
crie
out
against
the
ministers
,
They
be
couetous
and
haue
neuer
enough
.
And
there
bee
that
say
if
that
which
we
,
of
our
good
wills
,
giue
them
,
wiil
not
content
them
they
may
worke
&
labour
for
more
as
we
doo
.
Haue
they
not
this
&
that
,
&c.
And
indeed
who
can
reckon
vp
all
the
idle
and
vaine
pretenses
wherewith
men
doo
cloake
their
sinne
,
whereby
it
comes
to
passe
that
oftentimes
the
minister
is
left
destiture
,
&
God
prouoked
against
the
people
.
But
saith
our
Apostle
,
Be
not
deceiued
,
The
matter
is
not
so
easily
&
slightly
answered
.
Euery
word
,
that
is
thus
headlongly
shot
out
,
is
not
by
and
by
an
allegation
sufficient
.
These
be
but
vaine
shifts
,
&
wil
litle
preuaile
at
length
.
yet
who
almost
hath
not
such
in
his
mouth
?
&
thinketh
not
that
he
hath
sayd
enough
,
&
spoken
very
much
to
the
purpose
when
he
hath
made
some
such
protestation
?
For
,
so
willing
are
men
to
be
soothed
in
this
sinne
&
so
apt
through
their
owne
preiudicate
affections
to
be
deceiued
in
this
matter
,
That
the
slightest
reason
,
the
vainest
pretense
,
&
simplest
argument
that
can
bee
,
is
vnto
many
good
enough
,
And
cause
all
sufficient
to
confirme
them
in
their
sparing
and
illiberall
humour
:
but
the
strongest
reason
,
the
plainest
proofes
,
the
authoritie
of
scriptures
,
the
iudgement
of
fathers
,
decrees
of
councells
,
determination
of
Lawes
,
consent
&
practise
of
all
times
,
are
all
too
weake
,
&
without
force
to
draw
them
forward
&
induce
them
to
performe
this
dutie
sincerely
,
&
as
they
ought
.
And
what
is
this
,
but
willfully
to
be
blinde
?
purposely
to
abide
in
errour
?
and
as
it
were
for
the
nonce
casting
a
mist
before
their
owne
eies
,
to
suffer
themselues
to
bee
deceiued
?
2.
The
reason
.
God
is
not
mocked
.
that
is
,
first
it
is
a
matter
of
greater
moment
then
you
take
it
.
You
haue
herein
to
doe
with
God
as
well
as
with
men
,
and
you
cannot
wrong
the
one
,
but
you
shall
offend
the
other
.
Shew
not
your selues
therefore
to
be
as
the
vnrighteous
indge
in
the
Gospel
,
that
neither
feared
God
,
nor
cared
for
man
.
He
that
accounts
it
to
be
nothing
to
him
,
whether
the
minister
be
condignly
maintained
or
not
,
doth
sinke
or
swimme
,
is
farre
deceiued
.
Such
vaine
and
idle
pretenses
,
such
carelesnesse
and
deniall
of
duetie
is
none
other
then
a
very
mocking
of
God
himselfe
,
and
a
kind
of
scorning
and
derision
of
his
most
excellent
maiestie
&
glorious
name
,
Which
al
the
world
should
feare
.
Which
to
be
no
small
sinne
,
the
words
of
the
first
Psal.
alone
,
may
sufficiently
teach
vs
,
where
the
scornfull
are
placed
in
the
third
,
that
is
,
the
highest
degree
of
wickednesse
,
whereto
well
accordeth
a
saying
that
S.
Hierom
hath
as
he
is
cited
.
Decret.
caus.
16.
q.
1
wherein
alluding
,
as
it
were
to
the
phrase
of
the
Apostle
,
Tit.
3.
12.
declaring
the
desperate
case
of
such
as
bee
in
heresie
,
he
saith
when
a
man
is
growne
to
that
height
of
of
sinne
,
that
he
will
not
contribute
and
giue
as
he
ought
,
condigne
maintainance
and
intertainement
vnto
them
that
be
Apostolike
men
,
and
Preachers
of
the
Gospel
of
Christ
,
he
doth
euen
(
as
one
that
hath
made
himselfe
vnworthy
of
the
Gospel
)
condemne
himselfe
.
Secondly
,
God
is
not
mocked
:
that
is
,
he
is
such
a
one
as
cannot
thorough
ignorance
in
himselfe
or
shifts
in
others
be
deluded
:
men
may
be
mokt
with
and
beguiled
because
they
be
ignorant
,
and
know
not
the
state
of
euery
thing
,
and
of
euery
person
,
God
not
so
:
men
may
pretend
vnto
men
pouerty
,
losses
,
charges
,
and
what
not
?
and
so
blind
the
eies
of
men
at
their
pleasure
:
But
God
is
not
mocked
.
He
seeth
and
iudgeth
righteously
:
men
may
tell
the
minister
that
his
due
is
but
this
and
that
;
and
protest
that
what
they
offer
,
is
more
then
their
abilitie
,
then
their
due
,
&c.
but
there
is
a
God
which
knoweth
who
speaketh
truely
and
who
not
,
who
dissembleth
and
who
dealeth
vprightly
,
vnto
whom
,
if
we
must
(
as
our
Sauiour
teacheth
,
Math.
●2
)
Giue
an
account
of
euery
idle
word
&
vaine
speech
that
scapeth
our
lips
,
how
much
more
for
such
words
and
protestations
whereby
any
in
a
matter
of
such
moment
,
doe
goe
about
purposely
to
delude
and
deceiue
the
minister
of
God
.
Whereof
to
aduertise
people
the
better
to
consider
what
they
had
to
doe
,
it
seemeth
to
me
,
first
,
that
God
himselfe
among
his
owne
people
did
expresly
command
euery
man
,
that
as
well
for
payment
of
their
first
fruites
as
also
of
their
tithes
,
he
should
come
into
the
place
which
God
should
choose
,
and
there
,
before
the
very
altar
of
God
,
and
in
the
presence
and
hearing
of
the
Priest
should
protest
before
the
Lord
his
God
,
in
this
sort
.
And
Now
loe
I
haue
broght
the
first
fruits
of
the
land
which
thou
O
Lord
hast
giuen
me
,
&
I
haue
brought
the
hallowed
thing
out
of
mine
house
,
&
also
haue
giuen
it
to
the
Leuit
,
&c.
I
haue
not
eaten
thereof
in
my
mourning
,
nor
suffered
ought
to
perish
through
vncleanes
,
nor
giuen
ought
thereof
for
the
dead
:
that
is
,
I
haue
not
conuerted
it
to
any
prophane
&
vnlawful
vse
,
nor
kept
it
back
&
any
way
defrauded
the
Leuit
therof
:
but
haue
harkened
vnto
the
voice
of
the
Lord
my
God
.
I
haue
done
(
viz.
in
this
point
touching
the
true
paiment
of
hallowed
things
)
after
all
that
thou
hast
commaunded
me
.
Looke
downe
therefore
from
thine
holy
habitation
,
euen
from
heauen
,
and
blesse
thy
people
.
&c.
as
you
may
read
more
at
large
in
the
place
it selfe
,
Deut.
26.
A
solemne
kind
of
protestation
litle
lesse
in
effect
then
an
oath
,
whereby
the
party
did
testifie
his
vprightnesse
in
that
behalfe
,
or
otherwise
made
himselfe
culpable
of
notorious
abuse
of
the
sacred
name
of
God
,
which
he
had
called
to
witnes
.
Secondly
,
that
the
church
of
God
of
old
did
ordaine
&
accustome
,
that
people
,
for
paiment
of
their
offerings
,
their
personall
(
or
priuy
)
tithes
,
and
other
like
,
should
come
into
the
Church
,
&
there
rekon
with
the
minister
,
there
tender
&
pay
him
his
right
,
&
there
offer
vp
into
his
hands
as
vnto
God
himselfe
,
that
which
is
holy
to
the
Lord
,
&
seperated
for
Gods
parte
;
which
might
be
no
small
mot●ue
to
a
reuerent
&
religious
care
in
this
behalfe
,
if
people
would
consider
,
that
the
minister
is
there
in
Gods
steed
,
&
receiues
what
is
appointed
in
the
honor
&
name
of
God
:
that
they
themselues
doe
stand
there
as
it
were
in
the
very
eye
and
speciall
presence
of
God
who
is
the
searcher
of
the
very
heart
and
reynes
:
and
That
therefore
it
behoues
them
to
deale
vprightly
and
sincerely
,
to
speake
truely
&
vnfainedly
,
as
they
that
doe
know
and
remember
,
that
they
haue
then
&
there
to
do
not
with
man
onely
,
but
with
God
likewise
,
&
therefore
do
abhorre
,
yea
&
tremble
to
vtter
an
vntruth
,
and
speake
a
lie
,
for
sauing
a
little
of
their
worldly
goods
.
3
And
therefore
,
in
such
cases
,
let
men
take
heed
,
For
,
God
is
not
mocked
:
as
he
cannot
(
thorough
ignorance
)
be
deluded
,
so
he
will
not
be
mocked
with
:
men
may
be
mockt
with
,
because
they
be
not
able
many
times
,
to
right
themselues
,
and
reuenge
or
redresse
such
wrongs
as
are
offered
and
done
to
them
,
&
therefore
must
with
Patience
perforce
put
them
vp
:
but
with
God
it
is
not
so
.
Heb.
10.
It
is
a
fearefull
thing
to
fall
into
the
hands
of
the
liuing
God
,
for
our
God
is
a
consuming
fire
.
Heb.
12.
he
being
a
iudge
most
iust
and
vpright
,
both
can
and
will
reuenge
himselfe
of
all
such
,
as
by
their
mockeries
and
shiftings
doe
abuse
and
wrong
him
and
his
seruants
.
For
First
in
regard
of
his
ministers
he
hath
told
vs
,
He
that
despiseth
you
despiseth
me
:
as
on
the
other
side
.
He
that
receiueth
you
,
receiueth
me
.
And
we
are
not
ignorant
what
God
said
once
to
Samuel
,
1.
Sam.
8.
7.
They
haue
not
cast
thee
away
,
but
mee
haue
they
cast
away
:
nor
of
the
sentence
of
Moses
to
his
people
,
Exod.
16.
your
murmurings
are
not
against
vs
(
Aaron
and
my selfe
,
Gods
ministers
&
seruants
)
but
against
the
Lord
.
And
we
may
be
assured
,
seing
that
Christ
doth
account
whatsoeuer
is
done
or
giuen
to
the
poore
&
needy
,
his
little
ones
,
to
be
done
vnto
himselfe
,
Math.
25.
40
,
45.
much
more
doth
he
,
and
will
he
so
reckon
of
that
which
is
done
to
those
that
are
neerer
vnto
him
by
their
office
,
and
doe
as
it
were
represent
his
owne
person
,
his
messengers
and
special
seruants
.
We
read
of
Dauid
,
2●
Sam.
10.
4.
when
his
messengers
that
he
had
sent
in
kindnesse
vnto
▪
Hanun
King
of
the
children
of
Ammon
were
vnkindly
handled
and
sent
backe
with
shame
and
discredit
,
their
beards
clipt
,
and
their
coates
cut
off
at
the
wast
,
&c.
how
grieuously
and
offensiuely
he
tooke
it
;
and
how
wrathfully
and
extreamely
he
did
reuenge
it
.
Let
vs
not
thinke
but
that
God
doth
tender
as
much
as
euer
Dauid
did
,
the
cause
of
his
seruants
:
and
if
their
beards
be
clipt
,
and
their
coat●s
cut
short
,
I
meane
,
their
liuings
gelded
,
and
their
mainteiance
taken
from
them
:
if
they
be
made
to
eate
the
she●●s
and
take
the
straw
,
when
other
haue
the
kernells
and
the
corne
:
he
both
can
and
will
in
due
time
reuenge
it
.
He
hath
testified
,
that
it
shall
be
easier
at
the
day
of
iudgement
for
them
of
Sodome
and
Gomorha
then
for
such
as
will
not
receiue
his
messengers
,
whom
he
hath
commanded
,
departing
to
shake
off
against
such
the
very
dust
of
the●r
fecte
for
a
testimonie
.
Wherof●
of
their
extreame
ingratitude
and
contempt
of
God
and
his
worde
,
and
of
Gods
wrath
and
indignation
against
such
contemners
.
Secondly
concerning
himselfe
,
fearefull
and
notable
euen
to
this
purpose
is
the
example
of
Ananias
and
Sapphira
his
wife
,
Act.
5.
who
making
a
shew
to
lay
downe
at
the
Apostles
feete
the
full
price
of
their
land
,
when
indeed
they
kept
backe
a
great
part
thereof
,
are
by
Saint
Peter
reprooued
in
this
sort
.
Why
hath
Sathan
filled
thine
heart
,
that
thou
shouldest
lie
vnto
the
holy
Ghost
?
and
Thou
hast
not
lied
vnto
men
,
but
vnto
God
.
and
againe
,
verse
9.
Why
haue
yee
agreed
together
to
tempt
the
spirit
of
the
Lord
?
and
thereupon
by
and
by
for
a
perpetuall
monument
of
his
indignation
against
such
sinnes
are
smitten
(
horresco
referens
,
I
euen
tremble
to
tell
it
)
both
of
them
,
with
suddaine
and
terrible
death
:
with
whom
,
in
sinne
how
neerely
doe
they
concurre
that
keepe
away
that
,
which
for
many
ages
past
,
is
consecrated
to
God
and
his
Church
,
by
the
lawes
of
equitie
,
of
God
,
of
the
Church
,
and
of
our
land
:
and
therefore
is
not
now
in
their
owne
power
,
and
cannot
without
great
and
apparant
sinne
be
now
conuerted
,
or
rather
peruerted
to
any
prophane
and
common
vse
,
and
to
couer
their
shame
and
sinne
withall
,
come
into
the
Church
,
and
presence
of
the
eternal
God
,
and
there
protest
to
their
minister
,
that
they
haue
nothing
to
pay
:
that
they
owe
him
of
right
but
this
and
that
:
that
they
doe
not
,
nor
will
not
deceiue
him
of
a
peny
,
&c.
but
God
is
not
mocked
.
Hitherto
of
these
words
in
generall
tearmes
,
which
being
briesly
thus
run
ouer
,
I
will
now
more
largely
touch
also
certaine
speciall
obiections
particularly
.
Them
for
orders
sake
(
being
many
)
I
will
sort
into
4.
ranks
,
as
vnto
certaine
heads
,
wherunto
all
such
may
be
referred
;
and
they
are
these
,
Personal
,
Generall
,
Local
and
Speciall
.
Personall
I
terme
such
obiections
as
may
be
pretended
against
the
persons
themselues
that
should
receiue
such
maintain●nce
.
Against
whom
their
vnworthynesse
sometimes
is
obiected
.
And
that
is
twofolde
,
either
in
life
,
if
they
be
such
as
be
not
of
Good
conuersation
,
but
giuen
to
some
or
other
notorious
vices
:
or
for
learning
,
if
they
bee
such
as
can
not
preach
at
all
,
or
not
so
learnedly
and
excellently
as
some
others
doe
.
To
which
one
a●nswere
may
serue
,
viz
,
That
notwithstanding
any
such
defects
,
yet
the
maintenance
,
the
ordinary
maintenance
of
the
minister
(
for
of
that
do
I
speake
altogether
)
ought
to
be
in
such
sort
setled
vnto
him
,
that
it
may
not
be
lawful
,
not
easily
possible
for
any
priuate
persons
personall
vnworthines
to
withdraw
it
,
or
anie
part
thereof
.
People
must
know
,
it
is
not
lawfull
to
requite
one
wrong
with
another
:
not
fit
that
they
bee
at
libertie
to
withdraw
their
pay
from
anie
vppon
supposed
vnworthinesse
,
least
they
take
libertie
to
pretend
vnworthines
where
there
is
none
,
and
vnder
colour
of
fault
in
some
,
offer
iniurie
to
all
,
and
abuse
vpon
light
occasions
euen
the
best
.
They
must
yeelde
the
minister
his
due
howesoeuer
.
If
hee
be
such
a
one
as
deserues
it
not
,
the
fault
beeing
not
theirs
,
but
his
;
hee
must
answere
for
his
faults
other
wa●es
.
No
reason
euery
man
be
his
owne
iudge
in
his
owne
cause
,
least
malice
or
auarice
become
parties
.
What
is
punishable
or
reformeable
,
must
be
referred
to
superiours
on
earth
,
or
to
God
in
heauen
.
God
neuer
permitted
anie
such
libertie
to
his
owne
people
.
Whatsoeuer
the
Priests
or
Leuites
were
in
their
desert
,
yet
the
people
without
any
exception
are
commanded
to
bring
in
their
tithes
and
oblations
.
The
Priests
are
reprooued
by
the
Prophets
,
and
termed
Dumb
dogs
,
Deceiuers
,
Sleepie
watchmen
,
&c.
but
the
people
are
not
aduised
and
taught
by
the
prophets
,
therefore
to
withholde
from
them
their
appointed
&
legall
maintenance
,
neuer
was
there
greater
corruption
among
them
,
neuer
more
wickednesse
and
all
kinde
of
vnworthines
then
in
our
Sauiours
time
:
yet
he
sendeth
the
leper
cleansed
to
the
priest
,
&
bids
him
offer
as
was
appointed
.
And
sitting
ouer
the
treasurie
,
and
there
beholding
how
men
cast
in
their
gifts
,
commendeth
the
poore
widowe
for
her
riche
mite
,
and
approoueth
the
fact
of
all
,
calling
it
the
Offerings
,
not
of
the
Priests
,
but
of
God
,
Luk.
21.
4.
It
is
also
forefended
by
ancient
lawes
&
ordinances
of
our
Church
&
land
.
Among
which
one
is
notable
,
made
in
the
time
of
King
Hen.
the
8.
An.
Dom.
1538.
the
words
whereof
are
these
.
Foras-much
as
by
lawes
established
,
euery
man
is
bound
to
pay
his
tithes
,
No
man
shall
by
colour
of
duety
omitted
by
their
ministers
,
deteine
his
tithes
,
or
be
his
owne
Iudge
,
but
shall
truly
pay
the
same
as
hath
bene
accustomed
without
any
restrainte
or
Diminution
:
and
such
lack
or
defalt
as
they
find
in
their
Pastouts
and
Curates
,
to
call
for
reformation
thereof
at
the
Ordinaries
or
other
superiors
hands
.
To
this
effect
we
read
also
in
the
Decrees
,
lib.
3.
cap.
20.
De
dec
.
Tua
nobis
.
Nonnulli
vitam
clericorum
tanquam
abhominabil●m
detestontes
,
Decimas
ijs
ob
hoc
subtrahere
non
verentur
.
Verum
si
.
&c.
that
is
,
manie
detesting
the
life
of
Cleargie
men
as
abhominable
,
feare
not
for
that
cause
to
withdrawe
from
them
their
Tithes
;
But
if
such
parties
had
due
respect
vnto
God
,
from
whome
all
their
goods
do
come
,
they
would
not
offer
to
diminish
the
right
of
the
Church
,
nor
presume
to
de●eine
their
Tithes
.
And
a
little
after
,
Seeing
that
God
(
whose
is
the
earth
and
the
plentie
thereof
,
the
whole
worlde
and
all
that
dwell
therein
,
)
ought
not
to
bee
of
worse
condition
then
a
temporall
Lord
,
that
lets
out
his
land
to
others
;
It
seemeth
truely
too
vnequall
,
if
Tithes
which
God
in
token
of
his
vniuersall
Soueraigntie
hath
commaunded
to
bee
payed
vnto
himselfe
,
affirming
Tithes
to
bee
his
,
vppon
occasion
premised
:
or
rather
by
purposed
fraude
should
bee
diminished
.
And
againe
;
Whereas
no
man
may
giue
away
that
which
is
anothers
,
without
the
good
will
and
consent
of
the
owne●●
Because
therfore
we
wil
not
suffer
that
the
right
of
Churches
and
churchmen
vpon
any
presumption
bee
diminished
,
we
commaund
you
,
That
you
doe
compell
all
such
as
either
in
respect
of
their
persons
or
of
their
possessions
ought
to
pay
tithes
(
personall
or
prediall
)
to
the
Churches
and
cleargie-men
of
your
Diocesse
,
to
pay
them
to
the
vttermost
.
I
will
adde
to
these
a
notable
saying
of
a
later
writer
,
that
is
,
of
R.
Gualter
Tig.
in
his
Homilies
vpon
S.
Mathew
.
Homil.
269.
They
obiect
(
saith
hee
)
that
manie
doe
filthily
abuse
Tithes
,
and
therefore
they
are
vnwoorthie
to
haue
them
.
But
this
is
a
bald
excuse
,
For
of
such
abuses
,
they
shall
yeelde
an
account
to
God
,
which
doe
commit
such
things
,
not
who
paye
the
Tithes
.
And
what
reason
will
excuse
him
that
with-holdes
from
the
needy
his
necessarie
Liuing
,
least
happely
hee
abuse
it
to
surfetting
and
drunkenn●s
?
It
is
the
parte
of
euerie
Christian
man
to
paye
to
euery
man
that
which
is
his
due
,
and
not
to
goe
about
to
excuse
his
owne
iniquitie
by
anothers
fault
:
hitherto
hee
.
Thus
it
appeareth
,
neither
the
law
of
God
,
nor
of
the
Church
,
nor
yet
anie
equitie
,
doe
permit
anie
vpon
a
conceit
of
the
ministers
vnworthines
any
way
to
with-holde
from
him
his
due
:
but
that
they
are
bound
to
pay
it
to
him
,
as
hee
is
their
minister
,
and
not-as
he
is
so
or
so
worthie
a
minister
.
The
principall
reason
why
,
expressed
also
in
some
of
the
former
allegations
is
worthy
to
be
noted
,
and
that
is
Because
the
ministers
maintenance
is
not
properlie
his
,
but
Gods
part
.
The
Tithes
are
Gods
,
as
hath
bene
before
shewed
.
If
he
therefore
be
not
worthy
of
them
,
yet
God
to
whom
they
are
principally
due
,
is
not
vnworthie
.
And
therefore
as
it
cannot
be
but
a
great
fault
to
withholde
rent
from
a
Land-lord
,
or
denie
tribute
to
a
Prince
,
for
the
persons
sake
that
is
his
receiuer
:
so
it
cannot
but
bee
an
open
sinne
to
denie
to
God
his
right
,
for
his
sake
into
whose
hand
it
is
to
be
paid
.
I
haue
insisted
vpon
this
point
a
little
the
more
,
because
howsoeuer
it
bee
a
thing
vnlawfull
,
yet
it
is
too
vsuall
with
vs
,
in
case
of
personall
tithes
.
There
are
not
a
fewe
which
abusing
the
weakenesse
of
the
Statute
that
should
restraine
them
,
doe
take
what
libertie
they
lust
vpon
any
occasion
to
wrong
the
minister
.
Which
being
a
practise
so
apparantly
contrarie
,
not
onely
to
reason
and
equitie
,
but
also
to
the
word
of
God
and
all
good
practize
,
I
trust
,
as
a
thing
not
tollerable
in
a
Christian
common-wealth
,
(
among
them
that
carry
any
zeale
to
the
Gospel
,
or
loue
to
them
that
bring
the
glad
tidings
thereof
,
)
shall
not
long
continue
(
being
so
apparantly
discouered
)
without
due
reformation
.
2
,
General
Obiections
I
tearme
such
as
may
bee
made
against
tithes
in
generall
,
or
against
the
whole
maintenance
of
the
minister
,
as
this
.
The
Tenth
is
a
portion
too
great
for
the
minister
,
and
a
burthen
too
grieuous
for
the
people
.
Lesse
a
great
deale
,
as
a
20.
or
40.
or
but
an
hundreth
parte
,
seemeth
to
manie
might
be
enough
,
if
not
too-much
.
But
who
shall
bee
iudge
in
such
a
case
,
what
is
too-much
,
or
or
what
but
enough
?
what
euery
priuate
person
?
or
onely
this
present
age
?
Then
indeed
Vae
vobis
,
woe
to
you
ministers
,
Your
staie
is
bad
already
,
and
daylie
worse
and
worse
it
wil
bee
.
There
will
be
then
no
ende
of
oppression
and
crueltie
,
of
fraude
and
deceit
,
of
Symonie
and
Sacriledge
.
And
why
?
but
because
all
you
haue
is
thought
nowe
a
dayes
of
manie
to
be
too-much
:
And
that
though
there
be
,
in
places
too
many
,
but
little
left
,
yet
lesse
were
enough
,
But
if
God
,
if
our
forefathers
,
if
all
Antiquitie
may
giue
Iudgement
and
obtaine
Audience
,
sentence
is
already
long
agoe
past
on
your
side
,
viz.
That
the
Tenth
is
but
a
competent
portion
,
and
not
too
much
.
For
1.
First
,
God
assigned
not
it
onely
,
to
his
Leuites
and
Priestes
,
but
together
with
it
,
well
neere
as
much
more
in
other
things
.
For
as
appeareth
in
the
bookes
of
Moses
.
Besides
the
Tithes
of
all
things
,
Num.
35.
losh.
21.
Secondly
,
theirs
were
the
first
fruites
of
all
things
both
annuall
and
naturall
:
Leuit.
23.
10.
and
19.
24
Thirdly
,
of
diuers
sortes
of
sacrifices
and
offerings
,
either
the
whole
,
or
a
great
,
and
euer
a
certaine
part
was
theirs
,
as
Exod
,
29.
32.
Leuit.
7.
31.
and
8.
31
&
10.
14.
&
24.
8
,
9.
and
Num.
18.
doth
appeare
.
Fourthly
,
of
all
co●secrated
things
,
whether
it
were
man
or
beast
,
house
,
or
ground
,
either
the
thing
it selfe
without
redemption
,
or
the
redemption
thereof
,
at
a
full
and
certaine
value
was
the
priests
.
Leuit.
27.
Fifthly
,
in
cases
of
restitution
,
if
neither
he
to
whom
the
goods
belonged
,
nor
any
of
his
kindred
could
be
found
,
the
goods
to
bee
restored
,
was
the
Lords
,
and
the
priests
had
it
.
Num.
5.
8.
6.
And
lastly
,
Their
inheritance
could
neuer
be
diminished
,
but
(
notwithstanding
any
sale
)
returned
still
in
this
Iubile
,
increased
it
might
be
by
Dedication
.
&c.
Leuit.
25.
30.
2.
As
for
the
Church
of
Christ
;
it
hath
bene
generally
so
farre
from
accounting
the
Tenth
too
much
for
the
ministers
of
the
gospell
,
That
Suasponte
of
her
owne
voluntary
and
free
heart
,
it
hath
added
therevnto
(
to
the
ende
they
might
honorablie
and
condignely
be
maintained
)
no
small
nor
few
augmentations
.
Of
Constantine
the
great
that
worthie
Emperour
,
it
is
recorded
,
That
ouer
&
besides
Tithes
of
all
things
,
which
hee
first
of
all
,
by
lawes
Imperiall
confirmed
to
the
Church
,
3.
If
we
come
neere
home
,
(
and
by
that
which
remaineth
,
and
the
ruines
of
the
rest
,
iudge
of
the
whole
,
who
so
wil
but
cast
his
eie
vpon
that
vniforme
,
general
,
goodly
,
&
godly
course
,
which
once
our
land-ouer
was
throughly
planted
,
for
the
maintenance
of
our
ministerie
here
in
England
,
shall
be
not
see
,
That
our
ancient
predecessours
did
account
the
tithes
alone
,
to
be
euen
with
the
least
?
And
therefore
beside
the
tithes
,
To
the
ende
the
ministers
of
God
,
the
Leuites
of
the
Gospel
,
might
haue
wheron
to
liue
,
as
becommeth
the
Gospel
of
Iesus
Christ
,
they
did
(
as
it
were
imitating
the
best
,
God
I
meane
in
his
law
,
for
the
Leuites
lot
)
endow
euerie
seuerall
Church
with
some
reasonable
portion
of
land
,
called
The
Gleebe
:
and
2.
ordained
likewise
,
that
euerie
Christian
(
of
yeares
)
both
man
and
woman
,
should
of
his
free
accord
at
certaine
times
in
the
yeare
,
offer
vnto
God
something
,
more
or
lesse
,
according
as
either
God
had
blest
him
,
or
his
deuout
heart
mooued
him
:
3.
vnto
which
,
if
we
adde
the
worthie
,
&
those
not
a
fewe
dignities
&
preferments
without
cure
of
sundry
name
&
title
,
a
great
part
wherof
(
God
be
praised
)
remaineth
vnto
this
day
,
what
was
there
more
to
be
desired
,
whereby
they
might
testifie
their
zeale
to
religion
,
loue
to
learning
,
regard
to
the
ministerie
,
and
(
the
scope
we
aime
at
)
That
they
,
in
the
abundance
of
their
loues
vnto
their
teachers
,
thought
not
the
Tithas
alone
to
be
a
reward
or
maintenance
sufficient
,
much
lesse
too
much
for
them
?
How
therefore
,
commeth
it
to
passe
,
that
degenerating
from
the
steps
of
our
owne
auncestours
,
from
the
example
of
the
primitiue
Christians
,
yea
,
&
from
the
patterne
of
all
perfection
,
God
himselfe
,
any
should
account
the
tenth
,
nay
the
tenth
alone
,
to
be
too
much
either
for
the
minister
,
(
or
rather
God
)
at
their
hands
to
receiue
,
or
the
people
to
pay
?
As
S.
Paul
said
once
,
speaking
of
God
,
1
,
Cor.
10.
22.
What
?
are
wee
stronger
then
hee
?
so
may
I
say
,
What
?
are
wee
wiser
then
he
?
and
then
all
they
which
for
so
many
ages
past
,
(
as
it
were
)
vno
ore
&
animo
,
with
one
minde
and
one
mouth
agreed
,
The
Tenth
to
be
but
enough
?
Doth
knowledge
and
vnderstanding
dwell
onely
with
vs
?
And
hath
our
age
alone
the
lucke
,
to
espye
Nodum
in
Scirpo
,
an
ouersight
that
had
escaped
the
eyes
of
God
and
men
before
?
4
Last
of
all
,
practize
and
experience
doth
shew
,
that
the
tithes
euen
with
other
emoluments
besides
,
are
many
times
not
enough
.
For
so
it
ofte
falleth
out
,
That
either
by
the
smalnes
of
the
place
,
or
greatnesse
of
desert
in
the
person
,
the
ordinarie
maintenance
,
though
yeelded
in
the
best
and
largest
manner
,
is
found
manie
times
to
be
farre
too
little
,
&
needeth
supplie
by
other
places
and
meanes
.
And
therefore
that
is
a
friuolous
obiection
,
That
the
Tenth
is
too
much
,
which
God
himselfe
,
the
Church
of
Christ
generally
,
the
Church
of
England
particularly
,
and
our
daylie
experience
affirme
to
be
with
the
least
.
It
is
too
much
in
their
eye
onely
,
that
sincerely
loue
not
the
Church
,
nor
the
Gospell
:
that
delight
to
see
the
ministers
therof
(
to
the
end
they
might
be
contemned
)
in
Contempt
rather
then
in
honour
,
in
shame
then
in
credit
:
and
desire
to
make
a
prey
of
that
which
is
Gods
and
his
Churches
,
and
to
bee
inriched
with
that
which
is
not
their
owne
.
2.
Of
the
same
nature
I
take
their
Obiection
to
be
,
that
pretend
the
estate
of
the
minister
.
Hee
hath
no
neede
of
these
or
those
profites
;
say
some
.
For
,
he
hath
enough
besides
:
his
liuing
without
these
is
sufficient
.
A
speeche
both
wicked
and
absurd
.
Who
hath
made
them
iudges
aboue
others
what
is
a
sufficient
liuing
for
the
minister
?
or
giuen
them
power
to
pare
off
the
superfluitie
thereof
?
All
men
will
acknowledge
I
thinke
,
that
it
were
an
open
wrong
,
and
manifest
sinne
,
to
refuse
to
pay
a
rent
or
other
debt
to
a
riche
man
,
because
he
is
otherwise
(
in
his
conceit
)
rich
enough
,
and
able
to
spare
it
.
And
I
see
not
,
but
the
case
is
all
one
,
if
vpon
like
pretence
a
man
deteine
ought
from
the
minister
.
Againe
,
what
is
this
but
to
enuy
at
another
mans
prosperitie
?
why
should
anie
grudge
the
minister
his
liuing
for
the
greatnesse
,
more
then
he
doth
the
greatnes
of
his
owne
charge
in
generall
,
or
the
wealth
of
anie
of
them
of
his
charge
in
particular
?
It
is
not
in
their
power
to
disburden
him
of
his
charge
any
way
:
&
why
then
should
they
presume
or
attempt
to
abridge
him
of
his
due
anie
way
?
If
the
place
bee
so
spatious
and
populous
,
that
it
may
arise
yearely
to
any
round
Summe
,
what
is
that
,
to
anie
particular
persons
,
who
are
no
lesse
bound
to
paye
their
due
to
the
vttermost
,
then
if
it
were
5.
times
lesse
?
For
the
question
is
not
,
what
may
(
in
mens
sparing
conceits
)
suffice
such
or
such
a
man
?
but
,
what
in
duety
and
conscience
euery
man
,
or
any
man
ought
to
paye
?
in
which
respect
the
payment
of
one
thing
and
not
of
another
:
of
one
person
and
not
of
anoaher
;
of
one
part
of
a
parish
,
and
not
of
another
,
standes
not
with
equitie
.
If
one
part
of
a
parish
contribute
towards
the
maintenance
of
the
minister
well
,
and
as
is
fit
,
and
another
little
or
nothing
:
if
one
bodie
paye
his
whole
duety
,
another
deteines
the
whole
,
God
is
dishonoured
,
the
minister
defrauded
,
the
Church
wronged
.
That
which
one
payes
,
is
no
discharge
for
another
,
but
for
himselfe
.
And
as
he
that
payeth
doeth
but
his
duety
:
so
he
that
payes
not
,
doeth
not
his
duety
;
Neither
is
hee
freed
by
that
which
another
doeth
for
himselfe
,
but
condemned
,
the
one
hauing
indeede
no
more
libertie
then
the
other
.
Parishes
were
sorted
with
inequality
at
first
,
not
for
easing
of
some
,
more
then
others
,
in
maintenance
of
their
minister
,
but
that
by
such
inequalitie
of
diuisions
,
there
might
be
such
inequalitie
of
maintenance
as
might
be
fitting
to
the
inequality
of
the
ministers
desert
or
charge
.
Which
godly
and
necessary
purpose
they
doe
directly
crosse
,
who
vpon
their
owne
priuate
conceit
of
a
sufficiencie
of
Lining
without
their
paye
,
doe
attempt
to
enforce
vpon
the
ministers
a
kinde
of
equality
in
maintenance
with
others
,
twixt
whom
there
is
no
paritie
of
desert
or
charge
.
Neither
do
I
see
,
the
state
of
our
ministery
for
maintenance
standing
as
now
a
dayes
it
doth
,
how
the
minister
himselfe
can
be
excused
from
blame
and
sinne
,
2.
Hee
shall
maintaine
Auarice
if
not
Sacriledge
in
his
owne
people
.
And
3.
which
is
not
lightly
to
be
regarded
,
hee
shall
by
such
meanes
(
as
manifolde
experience
doth
testifie
,
)
To
which
purpose
,
I
doe
remember
that
I
haue
read
a
certaine
ancient
Constitution
Ecclesiasticall
of
this
our
Church
of
England
,
wherein
after
due
Censure
pronounced
against
all
such
as
shall
vppon
anie
colour
detaine
the
Tithes
and
other
maintenance
of
the
minister
,
the
ministers
likewise
are
censured●
,
that
shall
,
(
the
feare
of
God
set
aside
)
for
feare
or
fauour
of
men
,
●mit
effectuallie
to
demaund
and
seeke
to
obtaine
those
rights
,
which
vnto
themselues
,
and
their
churches
of
right
doe
appertaine
.
3.
From
these
let
vs
come
to
some
other
obiections
,
as
to
such
as
be
locall
,
that
is
,
such
as
concerne
some
speciall
places
more
then
other
.
Of
this
kinde
,
Custome
is
not
the
least
,
nor
least
vsuall
.
Neither
doe
I
denie
but
that
it
is
a
thing
that
ought
much
to
bee
respected
,
and
doe
willingly
acknowledge
concerning
the
verie
point
in
question
,
viz.
the
ministers
maintenance
,
that
in
our
land
and
Church
of
England
,
it
is
one
principall
cause
of
much
good
and
quietnes
betwixt
pastour
and
people
,
while
both
,
ruled
by
custome
,
doe
rest
satisfied
with
that
,
which
it
,
by
course
of
time
hath
made
a
law
.
And
so
long
and
so
farre
as
any
custome
is
good
and
reasonable
,
accordeth
with
trueth
and
equitie
,
doe
say
of
it
,
with
Saint
Aug.
Cum
consuetudini
verit
as
suffragatur
,
nihil
oportet
firmius
retineri
,
Non.
n.
(
as
saith
Tertullian
,
)
possumus
respuere
consuetudinem
,
quam
damnare
non
possumus
)
For
we
ought
not
,
Where
Custome
is
not
such
,
but
is
apparantly
euill
&
wicked
,
being
repugnant
either
to
reason
,
or
nature
,
or
the
word
of
God
:
&c.
for
so
much
as
by
the
very
lawes
of
men
,
Math.
15.
3.
Why
do
you
transgresse
the
Commandement
of
God
by
your
tradition
,
or
Custome
?
and
the
lawe
of
God
to
his
people
,
Leuit.
18.
30.
Keepe
ye
mine
Ordinances
(
saith
God
)
&
doe
not
anie
of
those
abhominable
customes
which
haue
bene
before
you
.
These
things
premised
,
Bee
it
nowe
,
that
there
is
any
where
such
a
Custome
(
as
they
will
call
it
)
risen
and
vsed
,
that
people
shall
not
maintaine
their
Minister
,
not
giue
of
their
goods
to
him
that
teacheth
them
:
seeing
this
is
a
custome
wicked
and
vnreasonable
,
as
which
is
directly
1.
against
reason
,
which
saith
,
that
The
labourer
is
worthie
of
his
hire
.
2.
against
nature
,
which
forbiddeth
to
mous●e
the
mouth
of
the
oxe
that
treadeth
out
the
corne
.
3.
against
the
word
of
God
,
which
commaundeth
him
that
is
taught
to
make
his
teacher
partaker
with
him
of
all
his
goods
:
and
biddeth
euery
man
so
to
honour
the
Lorde
with
his
substance
:
Therefore
it
ought
to
be
broken
,
and
not
suffered
among
men
.
For
as
it
is
no
good
argument
to
say
,
it
hath
not
beene
our
custome
to
serue
and
worshippe
God
,
to
honour
Christ
,
to
haue
diuine
seruice
,
to
haue
any
Church
,
to
receiue
the
Sacramentes
,
to
haue
any
preaching
,
to
haue
other
then
a
Sermon
once
in
a
month
,
or
in
a
quarter
,
with
other
like
;
and
therefore
we
will
not
now
begin
to
doe
it
,
or
to
haue
any
such
thing
:
so
it
is
neither
good
argument
,
nor
agreeable
to
good
reason
to
say
,
it
hath
not
beene
our
custome
,
to
maintaine
our
minister
,
to
pay
any
tithes
:
to
giue
him
any
thing
but
what
wee
lust
:
to
bee
at
any
certaintie
,
and
therefore
wee
will
not
now
begin
any
such
matter
.
For
reason
and
trueth
(
as
well
said
S.
Augustine
)
must
be
preferred
before
custome
.
And
the
Truth
being
manifested
,
custome
must
not
be
followed
,
because
the
Lord
said
not
,
I
am
the
custome
,
but
I
am
the
truth
.
Yet
sometimes
custome
is
falsely
prepentended
.
People
count
that
to
be
a
custome
,
which
is
none
.
For
in
these
cases
properly
to
speake
;
Custome
is
an
ancient
and
long
continued
manner
of
payment
of
any
kinde
of
tithe
in
this
or
that
sorte
,
in
this
or
that
quantitie
.
And
therefore
holdes
onely
de
tanto
,
as
I
may
say
,
not
de
toto
.
It
preuailes
I
meane
,
and
is
iustly
pretended
,
when
question
is
about
the
manner
how
a
thing
should
be
paide
,
but
not
for
the
thing
it selfe
.
For
it
is
a
ruled
case
,
or
Maxime
in
the
lawe
,
that
Non
est
mos
de
non
decimando
.
There
is
no
custome
for
paying
no
tithes
at
all
,
or
no
tithe
of
any
one
thing
.
But
where
any
thing
hath
beene
payd
for
the
tithe
of
such
or
such
a
thing
,
though
it
be
but
two
pence
for
that
which
is
worth
two
shillings
,
or
but
twelue
pence
,
where
in
very
deede
tenne
shillings
were
with
the
least
,
or
but
the
twelfe
or
fifteenth
,
or
but
the
thirtieth
or
fortieth
parte
of
the
thing
it selfe
,
custome
carries
it
,
be
it
reasonable
or
not
,
that
it
shall
still
be
paid
in
no
other
sorte
.
Otherwise
the
denial
,
or
non-payement
of
any
kinde
of
tithes
,
is
nothing
else
but
a
flat
deniall
,
debarring
and
withholding
of
a
manifest
right
,
and
no
more
makes
a
custome
(
how
long
soeuer
it
hath
been
left
vnpayd
)
then
doth
a
a
tenants
denial●
,
or
detayning
of
his
rent
from
his
land-lord
,
prooue
and
cause
it
to
bee
irrecouerable
,
and
not
due
,
whensoeuer
he
list
to
claime
or
sue
for
it
,
as
a
thing
whereof
the
lesse
is
already
payd
,
the
more
is
behinde
and
to
come
.
In
a
word
,
Then
properlie
may
it
be
called
a
custome
,
when
some
certaintie
is
knowne
,
that
the
Incumbent
may
bee
able
to
vnderstande
,
what
is
his
due
,
what
his
predecessours
haue
,
and
himselfe
ought
to
receiue
,
and
the
parishioners
what
they
are
to
pay
.
Here
it
were
not
in
vaine
to
recite
some
of
those
many
hard
customes
and
vnreasonable
compositions
wherewith
at
this
day
our
ministery
is
oppressed
,
that
being
laid
open
to
the
cleare
view
of
all
men
,
they
might
the
easier
be
discerned
,
and
the
sooner
(
If
the
case
be
not
desperate
)
mollified
.
But
as
well
for
auoyding
tediousnesse
as
for
other
causes
,
I
leaue
them
to
the
consideration
of
the
godly
and
conscionable
reader
,
who
being
any
thing
acquainted
with
the
state
of
our
ministerie
,
may
of
himselfe
obserue
diuers
such
;
and
doe
onely
wish
that
such
due
regard
might
be
had
thereto
,
that
hereafter
neither
any
man
may
haue
cause
by
writing
,
nor
any
minister
by
grieuance
to
complaine
thereof
:
which
might
easily
be
effected
(
if
my
coniecture
faile
me
not
)
if
one
thing
alone
,
not
foreseene
at
the
first
,
were
rightly
lookt
vnto
now
.
I
meane
the
mutabilitie
an●
alteration
of
times
.
For
likely
it
is
,
that
whereas
for
diuers
things
,
by
custome
or
composition
,
onely
thus
much
is
now
payd
for
the
tithe
thereof
both
in
towne
and
countrie
,
which
prooueth
now
to
be
farre
too
little
.
and
the
Church
and
ministery
to
be
thereby
greatly
hindred
,
the
reason
why
so
small
a
pay
(
according
to
our
times
)
was
heretofore
either
imposed
or
agreed
vpon
,
(
for
I
thinke
that
they
were
setled
at
first
with
consent
and
liking
of
both
sides
)
was
because
in
those
times
it
had
prooued
,
and
was
one
yeare
with
another
,
reasonable
,
and
such
as
was
indifferent
as
well
for
the
one
as
the
other
:
and
the
cause
why
they
are
found
to
be
so
farre
from
indifferencie
,
and
so
vnreasonable
for
the
one
side
alone
,
in
these
daies
,
is
onely
or
chiefly
the
alteration
of
the
times
,
by
which
,
ground
,
fruites
of
the
earth
,
cattell
,
houses
,
and
all
other
things
titheable
,
are
growne
to
such
a
high
rate
&
extreame
worth
,
as
in
those
daies
was
not
imagined
they
could
possibly
haue
risen
vnto
with
continuance
.
The
speciall
reason
that
mooues
mee
to
coniecture
this
to
be
the
cause
is
,
for
that
I
know
that
in
those
times
,
when
such
customes
and
compositions
tooke
their
beginnings
(
for
most
of
them
seeme
to
be
somewhat
ancient
)
not
the
laytie
but
the
Clergie
,
the
Church-men
,
were
the
stronger
side
,
and
therefore
(
questionlesse
)
would
neuer
yeelde
but
to
such
composition
or
Custome
,
as
in
their
iudgement
and
knowledge
,
or
conceipt
(
then
)
should
not
be
preiudiciall
to
their
Churches
.
Wherefore
if
this
errour
of
the
times
alone
were
amended
,
probable
it
is
,
that
diuers
customes
and
compositions
,
which
now
ministers
(
not
without
cause
)
complaine
of
and
grudge
at
,
might
stand
without
dislike
on
either
part
.
The
readiest
way
to
amend
it
,
were
to
make
such
rates
and
payments
somewhat
alterable
▪
that
so
as
prices
of
things
doe
rise
or
fall
to
any
notable
difference
,
the
rates
and
payments
themselues
might
from
time
to
time
,
as
vpon
euery
vacation
of
the
benefice
,
or
altenation
of
the
possessour
,
or
other
like
opportunitie
,
vary
and
alter
:
and
not
the
minister
enforced
to
looke
,
with
his
continuall
hindrance
,
when
things
will
come
(
which
happely
and
verie
likely
will
neuer
be
)
to
those
old
rates
and
valewes
againe
:
and
be
faine
to
liue
the
meane
while
,
not
as
his
parishioners
,
according
to
the
present
times
;
but
as
no
body
else
doth
,
according
to
the
former
:
as
if
it
were
possible
for
the
minister
alone
,
and
aboue
any
others
,
now
a
daies
to
liue
well
enough
,
by
that
which
was
thought
and
found
,
when
meanes
to
liue
by
,
were
more
then
●ower
times
cheaper
then
now
they
are
,
to
be
but
sufficient
for
him
,
&
euen
with
the
least
:
or
reason
that
any
howsoeuer
vnreasonable
&
preposterous
composition
should
bind
as
well
the
succeeding
as
the
present
Incumbent
:
&
men
haue
power
to
preiudice
not
only
themselues
,
because
men
may
do
with
their
owne
as
they
lust
,
but
also
all
that
●ome
after
them
,
euen
in
things
that
are
not
their
owne
,
farther
then
for
the
vse
,
and
present
time
.
I
come
now
to
the
fourth
and
last
sorte
of
obiections
,
viz.
those
which
are
more
special
then
any
of
the
former
,
that
is
such
as
concerne
Personall
tithes
.
Touching
which
very
much
is
to
be
spoken
and
answered
,
as
which
of
all
other
are
most
in
question
.
It
seemes
vnto
many
,
a
thing
most
vnreasonable
and
hard
,
that
personall
tithes
(
such
I
meane
as
of
Artificers
,
Tradesmen
,
Merchants
,
&c.
are
to
be
paid
)
should
be
demanded
.
And
therefore
as
if
the
Statutes
and
lawes
to
that
purpose
made
,
and
yet
in
force
,
were
a
thing
against
all
reason
and
conscience
,
they
will
not
abide
to
heare
thereof
.
What
?
men
to
pay
tithes
of
their
labour
,
and
of
their
priuate
gaines
?
Tradesmen
and
artificers
to
be
accountable
for
tithes
?
But
for
answere
.
1.
That
such
kinde
of
persons
ought
to
contribute
toward
the
maintainance
of
the
minister
as
well
as
others
,
is
alreadie
so
plainely
and
firmely
prooued
,
that
any
man
,
not
voide
of
sense
and
reason
,
cannot
but
be
satisfied
with
it
.
2
This
kinde
of
contribution
,
whether
any
lust
to
call
it
a
Tithe
,
or
a
tribute
,
or
a
rate
,
or
a
pay
,
or
what
else
any
will
,
it
is
not
much
material
;
it
is
the
thing
it selfe
,
and
not
the
name
that
is
in
question
.
If
the
name
seeme
odious
vnto
any
,
let
it
be
changed
if
it
may
.
Though
I
thinke
there
be
more
reason
to
retaine
also
the
name
,
as
all
our
predecessors
and
lawes
haue
done
,
then
to
alter
it
.
3
Concerning
the
quantitie
,
how
much
they
should
pay
,
this
is
graunted
that
such
persons
are
not
required
to
pay
as
the
husband
man
doth
,
an
entire
tenth
,
but
a
tenth
of
their
cleare
gaines
,
their
expenses
and
charges
being
thence
deducted
.
4
If
the
quantitie
determined
doe
seeme
also
(
as
to
many
it
doth
)
ouer
great
,
what
might
be
little
enough
,
I
cannot
easily
gesse
.
And
I
suppose
our
predecessors
,
and
the
wisest
and
most
learned
of
all
Christendome
,
which
did
determine
it
,
saw
more
cause
(
and
I
doubt
not
but
they
saw
in
this
matter
as
much
as
was
to
be
seene
)
why
so
to
determine
,
then
any
now
can
shew
for
the
contrary
.
Their
common
allegations
are
as
followeth
.
1
They
of
whom
such
personall
tithes
are
demaunded
,
are
poore
tradesmen
,
artificers
,
&c.
which
hauing
no
lands
,
no
cattel
,
&c.
as
hath
the
husbandman
,
are
not
able
to
pay
.
Answere
.
1.
Where
pouertie
is
truely
pretended
,
their
case
I
grant
is
to
be
pittied
not
burthened
.
Neither
is
it
intended
that
ought
should
be
payd
,
but
where
it
is
due
.
But
he
is
very
poore
that
hath
nothing
at
all
to
pay
.
If
their
gaine
and
income
bee
but
small
,
yet
according
to
that
it
is
,
as
they
haue
receiued
,
so
ought
they
to
returne
againe
to
God
.
It
is
not
fit
,
nor
it
is
not
lawfull
,
because
they
haue
not
asmuch
as
they
desire
,
therefore
they
should
spend
Gods
part
and
their
owne
too
,
&
eate
vp
that
,
by
which
the
minister
should
liue
,
as
well
as
that
which
perteineth
to
themselues
.
2.
But
whether
pouertie
be
alwaies
iustly
pretented
(
as
if
none
were
to
be
accounted
rich
,
but
such
as
haue
lands
and
cattell
)
may
very
iustly
be
made
a
question
.
For
if
,
as
a
tree
is
knowne
by
his
fruites
,
so
pouertie
or
riches
may
by
the
effects
:
then
out
of
all
question
,
if
we
compare
the
husbandman
and
tradesman
,
the
townesman
&
contryman
together
in
other
outward
things
,
as
in
diet
,
apparell
,
house
,
houshould
furniture
,
building
,
expenses
,
&c.
it
will
easily
and
quickly
appeare
,
who
is
the
poorer
.
And
now
,
is
it
not
strange
,
that
whereas
in
all
other
things
in
worldly
matters
,
the
tradesman
,
&c.
oftentimes
exceeds
the
countryman
very
much
,
and
will
bee
taken
for
the
richer
,
&
more
able
person
,
onely
in
honouring
God
with
his
substance
;
in
vpholding
religion
with
his
riches
,
in
maintaining
the
ministerie
of
the
Church
with
his
wealth
,
he
wil
not
come
neere
him
by
manie
degrees
:
but
though
he
delights
to
haue
the
fairest
house
,
the
best
apparell
,
the
surest
armour
,
goodliest
furniture
,
richest
table
,
&c.
Whatsoeuer
it
costeth
him
:
yet
is
,
contented
(
rather
then
he
wil
be
at
any
charge
)
to
haue
the
worst
teacher
,
the
abiectest
minister
.
And
is
pouertie
the
true
cause
of
this
?
is
need
alwaies
iustly
pretended
?
Is
that
I
say
,
euer
the
right
cause
,
why
now
a
daies
among
such
vix
inuenias
locupletem
,
locupletem
dico
(
they
bee
S.
August
.
words
,
not
mine
)
non
tam
facultatibus
sed
op●rib.
a
man
can
scant
finde
a
rich
man
,
a
man
I
meane
that
is
rich
,
not
so
much
in
worldly
goods
,
as
in
good
workes
,
in
abilitie
as
in
deeds
?
Why
,
that
many
etsi
in
dom●b
.
aeuro●unt
diuites
,
tamen
in
Ecclesia
sunt
mendici
,
Though
at
home
in
their
houses
they
want
neither
siluer
nor
gold
,
that
appeare
very
rich
,
yet
at
Church
,
in
the
house
of
God
,
they
seeme
to
bee
very
poore
:
though
for
their
owne
priuate
and
worldly
respects
,
they
haue
and
will
finde
plentie
,
yet
for
the
seruice
of
God
,
and
good
of
their
owne
soules
,
they
haue
little
to
spare
?
I
will
not
say
as
S.
August
.
dooth
,
we
all
worship
one
Christ
,
&
professe
all
one
religion
,
but
not
all
with
one
minde
:
yet
some
cause
there
is
,
but
it
is
not
pouertie
,
what
euer
it
bee
.
It
was
not
thus
in
former
daies
,
in
time
of
Popery
,
&
among
our
owne
forefathers
.
There
bee
some
yet
liuing
that
can
partly
remember
,
&
more
that
haue
heard
their
fathers
tell
,
That
the
ministers
of
the
Church
liued
then
no
where
more
richly
&
wel
maintained
then
in
townes
and
Cities
:
That
diuerse
small
townes
did
mainteine
4.
or
5.
Popish
priests
in
better
sorte
,
then
now
a
daies
one
minister
of
the
Gospell
can
be
maintained
.
Yea
,
as
some
worthie
credit
doo
write
,
some
Cities
,
and
those
not
very
great
,
did
in
those
times
maintaine
30.
or
40.
Masse
priests
,
better
then
now
they
doo
3.
or
4.
preachers
of
the
Gospell
.
By
what
meanes
they
did
this
,
though
it
bee
not
much
to
the
matter
in
question
,
for
all
was
of
their
liberalitie
&
readines
of
heart
toward
religion
,
yet
they
hauing
as
small
lands
as
many
haue
now
,
and
liuing
by
their
trades
and
sciences
as
such
doo
now
,
it
must
needes
be
that
they
made
that
care
and
conscience
of
their
offerings
and
personall
tithes
,
which
dooth
not
appeare
now
.
Therefore
as
the
Apostle
sayd
once
to
his
Corinthians
in
another
matter
,
so
may
I
in
this
.
I
speake
it
to
our
shame
;
Ours
,
that
do
professe
the
Gospell
,
that
glorie
of
knowledge
,
and
presume
of
our
zeale
vnto
the
Truth
,
and
speciall
loue
vnto
the
Gospell
:
ours
that
condemne
ignorance
and
detest
Popery
:
that
the
children
of
darknes
should
be
wiser
them
the
children
of
light
:
That
they
which
rightly
knew
not
God
,
but
liued
in
Idolatrie
and
all
kinde
of
superstition
should
be
found
more
righteous
in
this
so
materiall
a
pointe
of
religion
then
wee
:
and
bee
iustified
by
our selues
(
their
aduersaries
for
the
Gospells
sake
)
that
they
did
(
as
indeed
they
did
and
doo
)
better
honour
and
maintaine
their
vaine
teachers
,
blinde
guides
and
false
Prophets
,
the●
wee
our
sincere
Pastours
,
faithfull
leaders
and
true
teachers
.
Indeed
it
is
no
new
thing
,
and
therefore
the
lesse
wonder
.
The
Egyptian
priests
had
better
prouision
made
for
them
in
a
time
of
penury
and
famine
,
then
our
Euangelicall
ministers
in
the
Halcyon
daies
of
all
abundance
,
men
of
Niniuch
,
&
the
Queene
of
the
South
should
arise
against
them
in
the
daie
of
iudgement
,
and
condemne
them
,
because
they
repented
at
the
preaching
of
Ionas
,
shee
come
from
farre
to
heare
the
wisedome
of
Salomon
,
but
they
would
not
repent
at
his
preaching
that
was
greater
then
Ionas
,
nor
heare
his
doctrine
that
was
wiser
then
Salomon
:
so
our
Popish
forefathers
and
other
blinde
Idolaters
shall
arise
in
the
daie
of
Iudgement
and
condemne
many
of
vs
,
because
they
had
that
due
and
good
respect
to
their
priests
such
as
they
were
,
which
wee
haue
not
to
ours
,
such
as
they
are
.
They
were
content
many
times
to
empouerish
themselues
to
maintaine
the
Church
and
enrich
the
ministers
thereof
,
whereas
wee
care
little
how
to
empouerish
the
one
and
spoile
the
other
,
so
wee
may
enrich
our selues
.
And
if
this
way
they
any
thing
offended
,
it
was
in
this
,
That
they
made
their
priestes
beeing
but
bad
,
to
bee
worse
with
ouerfeeding
,
&
pampering
them
too
much
;
wee
runne
quite
into
the
other
exreame
and
(
that
which
is
of
the
two
,
the
worse
)
do
make
them
that
bee
good
men
,
and
would
bee
good
ministers
,
many
times
to
bee
bad
,
vnprofitable
and
contemptible
,
by
pinching
them
,
and
keeping
from
them
that
which
they
should
liue
by
:
and
to
the
no
little
detriment
of
learning
,
and
ruine
of
religion
,
turne
to
our
prophane
vses
,
and
reserue
to
our
priuate
estates
,
that
which
in
equitie
and
right
,
by
the
Law
of
God
and
his
Church
,
should
bee
employed
to
a
more
common
good
.
But
take
wee
heed
,
God
is
not
mocked
.
A
masked
pretence
of
pouertie
will
one
daye
bee
a
seely
shield
,
and
little
helpe
when
God
shall
bring
euery
worke
into
iudgement
,
&
disclose
the
things
that
now
lye
in
darknes
.
2.
Secondly
,
it
is
obiected
,
That
those
of
whom
such
kinde
of
tithes
are
demaunded
,
doo
commonly
aduenture
much
,
and
so
be
subiect
to
many
losses
,
&c.
more
then
the
husbandman
is
:
and
therefore
no
reason
that
they
should
pay
any
such
tithes
.
Answ.
1.
That
their
estates
are
more
casual
is
not
denied
.
And
in
consideration
thereof
,
partly
it
is
(
I
thinke
)
that
by
the
consent
of
all
,
an
entire
tenth
is
not
required
of
them
,
but
(
as
I
haue
formerly
noted
)
a
tenth
of
their
cleare
Gaines
,
diductis
Expensis
But
because
it
is
no
reason
that
they
pay
so
much
as
the
husbandman
dooth
,
is
it
reason
they
pay
nothing
at
all
?
I
will
not
here
actum
agere
,
Let
the
Reader
thinke
of
it
as
God
shall
moue
him
:
Enough
is
already
sayd
touching
that
point
.
2.
As
for
the
aduentures
and
hazards
,
the
great
perills
and
many
dangers
,
which
they
doo
passe
&
endure
,
I
for
my
part
am
so
farre
from
thinking
it
reason
,
that
in
regard
thereof
they
should
befreed
from
yeelding
to
God
or
his
minister
any
part
of
their
goods
,
that
thereby
I
hold
them
rather
,
to
be
the
more
bound
(
beeing
deliuered
out
of
such
perills
,
and
hauing
obteyned
good
successe
)
to
shew
themselues
therfore
the
more
thankfull
to
God
,
as
vnto
whose
only
great
fauour
,
singular
prouidence
,
&
speciall
mercy
,
they
doo
(
as
they
ought
)
impute
their
safetie
and
good
euent
.
And
of
my
minde
it
seemeth
were
those
godly
&
truelie
religious
Captaines
of
Israel
in
Moses
time
,
who
hauing
bene
at
warre
,
and
their
whole
army
beeing
but
12000
,
had
fought
&
vanquished
5.
Kings
of
Midiam
,
&
all
their
people
,
and
yet
found
vpon
reuiew
of
their
companies
,
that
they
had
not
lost
a
man
,
halfe
of
the
bootie
,
vnto
the
rest
of
the
people
that
went
not
into
the
field
,
and
of
the
other
halfe
had
giuen
as
a
tribute
to
the
Lord
,
of
euery
500.
one
,
did
father
voluntarily
ouer
and
aboue
all
this
,
in
token
of
their
speciall
thankfulnes
for
Gods
so
great
and
vnexpected
deliurance
,
offerd
vnto
the
Lord
another
rich
offering
of
their
Iewels
&
ornaments
which
they
had
pillaged
,
to
the
valew
of
16750.
sekels
of
golde
,
a
memorable
testimonie
of
their
gratefull
mindes
.
They
thought
it
not
enough
to
giue
to
God
as
others
did
,
and
as
was
ordinarilie
required
,
but
because
they
had
tasted
of
Gods
mercie
aboue
others
,
they
account
it
their
dutie
(
as
euery
godly
man
should
)
to
giue
to
God
more
then
others
.
For
,
nature
,
much
more
religion
teacheth
,
all
,
that
The
more
a
man
receiueth
,
the
more
hee
is
bounden
.
The
greater
benefits
,
the
greater
thankfulnes
is
required
at
his
hands
.
True
.
But
cannot
we
be
thankfull
to
God
,
Or
,
to
goe
with
the
wise
men
to
seeke
Christ
,
yea
,
we
will
with
them
fall
downe
and
worship
him
too
,
but
we
be
growne
too
wise
with
them
to
open
to
him
our
treasures
;
That
is
,
the
very
renting
of
our
hearts
,
we
cannot
endure
to
be
tied
vnto
it
.
If
Paul
will
make
Agrippa
a
Christian
,
he
must
except
these
bands
too
.
But
be
not
we
deceiued
,
God
is
not
mocked
.
He
requires
that
we
honour
him
with
our
goods
,
as
well
as
with
our
bodies
and
our
spirits
,
for
both
those
and
these
are
his
.
Which
the
man
after
Gods
owne
heart
Dauid
,
well
considered
,
when
(
as
we
read
Psal.
116.
)
hauuing
bin
in
such
distresses
and
troubles
,
that
standing
vpon
the
brincke
of
the
pit
of
dispaire
,
he
said
,
All
men
are
lyars
,
and
vtterly
deceiued
,
that
say
or
account
of
me
,
that
euer
I
shall
es●ape
these
daungers
,
and
be
exalted
to
sit
vpon
the
throne
,
and
yet
at
length
finding
Gods
mercies
so
vnmeasurablie
heaped
vpon
him
,
that
he
was
not
able
to
expresse
them
,
bethinking
how
to
shewe
himselfe
not
vnmindfull
thereof
,
nor
vnthankfull
therefore
,
hee
did
enquire
within
himselfe
,
saying
;
Quid
retribuam
Domino
,
&c.
What
shall
I
render
to
the
Lord
for
all
the
benefits
that
he
hath
done
vnto
me
?
He
resolueth
not
onely
I
wili
take
the
cup
of
saluation
,
and
call
vpon
the
name
of
the
Lord
:
but
also
this
,
verse
15.
I
will
offer
a
sacrifice
of
thanks-giuing
according
to
the
law
,
and
I
will
pay
my
vowes
euen
now
in
the
sight
of
all
his
people
;
that
is
,
I
will
with
my
goods
performe
such
ordinarie
duties
as
the
Lord
in
his
law
doth
require
:
and
I
will
besides
render
of
my
goods
such
other
things
as
in
my
trouble
I
vowed
extraordinarilie
to
giue
or
offer
vp
vnto
my
God
,
if
he
should
deliuer
me
out
of
them
.
Now
if
men
be
so
farre
from
Dauids
minde
,
that
(
because
they
haue
beene
in
trouble
and
danger
)
they
will
not
onely
not
vow
,
nor
giue
any
thing
extraordinarily
,
but
refuse
likewise
therefore
,
to
render
euen
that
which
God
doth
ordinarily
require
,
let
them
take
heede
,
least
pretending
to
draw
neere
vnto
God
with
their
lips
,
their
hearts
(
whatsoeuer
they
pretend
)
be
as
farre
from
him
as
their
hands
;
and
insteed
of
shewing
thanfulnesse
,
they
do
not
openly
bewray
manifest
vnthankfulnesse
,
and
so
make
themselues
vnworthy
of
future
blessings
,
that
be
so
vngratefull
for
former
.
3
But
it
is
not
fit
,
that
the
minister
should
receiue
personall
tithes
:
because
so
he
will
from
time
to
time
,
be
acquainted
with
mens
seuerall
estates
,
and
know
as
well
as
they
in
manner
,
what
they
gaine
or
lose
from
yeare
to
yeare
.
Answere
.
But
why
is
it
not
fit
he
should
know
,
in
some
generall
sort
at
least
,
how
god
doth
blesse
or
not
blesse
,
prosper
or
not
prosper
his
people
?
For
how
they
do
rise
or
fal
,
&
what
their
states
alwaies
are
,
hee
cannot
know
,
because
he
is
nothing
the
more
acquainted
thereby
with
their
expenses
and
spending
of
that
they
haue
.
God
thought
it
to
be
fit
enough
among
his
own
people
the
Iewes
:
as
may
appeare
by
appointing
them
,
1.
To
pay
the
tenth
of
euery
thing
.
2.
to
bring
3.
times
a
yeare
euery
man
his
offering
according
as
God
had
blessed
him
.
In
diuerse
of
their
offerings
,
to
offer
an
offering
of
greater
or
lesser
valew
,
according
as
they
were
either
riche
or
poore
.
Againe
we
doe
see
,
that
the
husbandman
at
this
day
euery
where
doth
account
to
the
minister
of
God
how
God
hath
blessed
,
inriched
and
increased
him
,
or
otherwise
diminished
and
brought
h●m
low
,
in
euery
thing
he
hath
,
both
great
and
small
.
And
why
shall
tradesmen
,
&c.
thinke
that
not
fit
for
them
to
doe
,
which
God
did
iudge
to
be
very
fit
for
his
owne
people
,
and
which
husbandmen
neither
refuse
nor
think
vnfit
?
Let
others
thinke
what
they
will
,
I
doe
verily
think
it
to
be
not
onely
fit
,
but
also
expedient
and
necessary
too
,
that
euery
man
whether
he
be
husbandman
or
tradesman
,
doth
liue
by
by
land
or
sea
,
by
natures
increase
,
or
by
his
●rte
and
labour
,
should
let
his
minister
know
how
God
doeth
either
blesse
or
not
blesse
him
,
that
so
he
(
the
minister
)
may
be
the
more
occasioned
,
the
rather
for
that
it
so
neerly
toucheth
himselfe
,
either
to
praise
God
for
plentie
and
aboundance
sent
,
or
to
pray
to
God
,
where
his
hand
is
heauie
,
for
the
remoouing
therof
,
and
sending
of
better
successe
.
Farther
,
But
where
som
composition
lies
,
vnlesse
the
minister
be
made
acquainted
with
the
Income
&
increase
or
decrease
of
his
parishioners
estate
by
Computation
,
which
way
is
it
possible
he
shall
know
what
certaintie
to
demand
,
or
depend
vpon
?
but
must
(
the
thing
that
it
most
disclaimed
,
&
indeed
vtterly
intolerable
)
stand
stil
to
the
curtesie
&
beneuolence
of
the
parishioner
.
Wherfore
sith
it
is
most
vnfit
and
vnreasonable
that
the
minister
be
left
to
mens
curtesies
&
consciences
,
which
now
a
daies
be
but
short
;
let
such
as
think
it
not
fit
that
he
should
be
acquainted
with
their
gains
and
losses
from
time
to
time
,
condiscend
at
least
to
that
which
neither
parte
hath
any
iust
cause
to
except
against
,
that
is
,
some
reasonable
Composition
,
as
in
London
alreadie
there
is
:
which
one
yeare
with
another
may
be
indifferent
for
both
sides
.
4
But
where
is
any
such
Tithe
payd
?
who
is
there
that
paies
them
?
Therefore
why
should
we
doe
otherwise
then
others
doe
?
Hereunto
though
I
might
answere
in
a
word
,
We
ought
to
liue
by
lawes
not
by
examples
:
And
therefore
though
it
were
true
,
that
this
kind
of
Tithe
were
now
no
where
paid
,
yet
this
being
prooued
(
as
it
is
)
that
of
right
it
ought
to
be
paid
,
such
examples
of
non-paiment
doe
not
iustifie
,
but
make
more
euill
the
facte
.
For
,
The
more
trangressors
,
the
greater
the
sinne
.
The
farther
the
disease
is
spread
,
the
more
intolerable
and
needing
speedy
care
,
ne
pars
syncer
a
trahatur
,
least
al
be
mard
:
yet
if
the
willing
Reader
will
vouchfafe
but
to
turne
a
little
backeward
he
shall
there
find
it
sufficiently
declared
,
how
long
,
by
whom
,
&
where
,
those
kind
of
Tithes
haue
,
from
time
to
time
beene
paid
.
Farther
I
answere
that
in
diuers
parts
of
our
land
,
they
are
paid
in
one
or
other
manner
namely
in
the
citties
of
London
&
Canterburie
,
as
both
by
practice
,
and
by
the
statute
for
that
purpose
extant
in
print
,
is
euident
.
2
Besides
London
,
these
kind
of
Tithes
are
also
paid
in
diuers
other
places
,
in
some
other
manner
,
as
I
doe
gather
,
by
the
very
words
of
the
statute
touching
such
tithes
;
wherein
is
this
Prouis●
,
That
in
al
such
places
where
handiecrafts
〈◊〉
haue
vsed
in
some
other
manner
,
(
viz.
otherwise
then
by
computation
of
the
tenth
,
the
expenses
diducted
)
or
by
composition
for
the
tenth
proportionably
,
with
London
)
to
paie
their
tithe
,
that
there
the
same
Custome
of
payment
of
tithes
shall
be
obserued
&
continue
stil.
For
these
words
do
plainly
signify
that
there
be
such
places
in
the
land
,
wherby
some
ancient
custome
,
artificers
,
trades-men
,
&c.
haue
vsed
to
pay
such
Tithes
though
in
other
manner
,
then
either
by
the
statute
generallie
is
prouided
,
or
in
London
,
&c.
particularly
is
vsed
:
otherwise
that
Prouiso
were
superfluous
.
3
Also
in
fisher
townes
,
the
fisher-men
doe
pay
tithe
of
their
fish
,
and
so
doe
fowlers
of
their
fow●e
,
both
which
are
a
kind
of
personall
tithe
,
as
by
the
manner
of
payment
thereof
,
and
custome
of
euery
place
may
easily
be
coniectured
.
Now
seeing
personall
tithes
are
paid
in
fisher
townes
,
likewise
in
London
&
some
other
places
else
,
after
one
sort
;
and
in
diuers
other
places
after
another
;
and
in
all
other
places
(
of
like
nature
)
ought
to
be
paid
:
it
is
superfluous
to
aske
where
they
are
paid
,
and
who
doe
pay
any
personall
tithes
?
Rather
they
shew
themselues
apparrantly
worthy
blame
,
that
mooued
neither
by
the
example
of
husbandmen
that
pay
predial
tithes
,
nor
of
the
best
of
our
townes
and
citties
(
such
without
all
exception
is
London
,
being
the
head
cittie
of
the
whole
kingdome
)
which
doe
in
one
or
other
manner
pay
personall
tithes
,
and
so
yeelde
the
minister
a
certaine
maintenance
,
will
looke
onely
vpon
those
,
which
regarding
neither
law
nor
good
example
,
doe
not
their
duetie
;
and
account
they
doe
not
amisse
,
so
long
as
they
doe
but
as
such
(
the
worst
,
not
the
best
)
doe
.
5
But
this
were
a
great
charge
to
townes
and
citties
,
where
people
already
,
though
they
doe
pay
the
minister
nothing
toward
his
maintainance
,
yet
haue
inough
to
do
to
liue
.
And
were
it
not
a
great
benefit
to
them
,
if
they
might
continue
as
they
doe
in
many
places
,
that
is
,
giuing
that
way
but
what
they
lust
?
Answere
,
1.
Why
should
any
account
that
to
be
a
charge
and
burthen
ouer
heauie
,
which
others
do
easily
beare
,
and
that
,
I
say
not
without
any
griefe
,
but
euen
with
desire
to
continue
?
Be
there
not
diuers
places
in
the
land
,
where
prediall
tithes
being
paid
to
the
Church
,
the
minister
receiueth
yearely
more
pounds
,
then
shillings
in
some
townes
,
that
yet
are
the
more
populous
,
which
neuerthelesse
doo
not
count
it
a
matter
of
charge
,
nor
repent
that
euer
their
predecessors
condescended
thereunto
,
but
(
may
count
themselues
,
and
)
are
indeed
of
all
other
therby
most
happy
,
because
they
haue
those
notable
meanes
which
others
want
,
to
obteine
the
best
and
most
learned
teachers
to
reside
with
them
?
And
what
charge
,
what
burthen
is
it
to
the
Citizens
of
London
,
to
pay
as
they
do
by
the
house
?
Doe
they
complaine
thereof
?
Doe
they
finde
it
a
beggering
&
vndooing
vnto
them
?
and
see
that
they
haue
cause
to
curse
the
time
,
that
euer
such
a
course
was
taken
betwixt
them
and
their
ministers
?
Nay
rather
,
doo
not
many
of
them
of
their
owne
liberalitie
and
loue
to
the
Worde
,
augment
and
enlarge
it
?
And
dooth
not
infallible
experience
shew
,
manifest
&
manifold
reasons
conuince
,
That
it
was
an
happy
thing
for
them
,
that
euer
so
iust
&
necessary
a
law
was
enacted
,
and
so
excellent
,
good
&
indifferent
a
course
prouided
and
planted
for
their
ministerie
?
And
that
the
ministerie
of
our
land
,
specially
in
places
of
like
condition
,
will
neuer
stand
in
good
estate
,
nor
the
people
thereof
haue
due
and
necessary
teaching
,
till
the
same
or
some
other
like
course
for
personall
tithes
bee
generally
and
duely
planted
and
setled
among
vs
.
2.
Men
ought
not
to
count
that
a
charge
(
a
burthen
not
to
bee
admitted
,
beeing
yet
absent
,
nor
endured
beeing
present
)
without
which
they
cannot
well
bee
.
But
except
men
will
maintaine
a
minister
,
they
cannot
haue
,
nor
indeed
are
not
worthie
to
haue
a
minister
among
them
.
Wherefore
as
a
tenant
counts
it
no
charge
to
pay
his
rent
,
because
vnlesse
hee
pay
it
,
●start
;
he
knowes
hee
cannot
dwell
in
the
house
:
so
neither
ought
the
parishioner
,
who
ought
to
account
himselfe
no
lesse
bound
to
pay
to
the
Church
the
rights
thereof
:
and
bee
as
willing
to
yeeld
his
ministe●
that
is
due
,
as
hee
would
him
to
be
to
performe
the
office
and
duetie
of
a
minister
.
3.
It
is
certaine
&
euident
,
That
our
predecessours
,
ancient
&
best
Christians
,
did
not
account
it
a
charge
ouer-great
to
paie
their
personall
Tithes
,
and
maintaine
liberally
their
ministers
:
nor
a
benefit
to
tradesmen
,
&c.
to
pay
them
nothing
,
and
giue
them
but
what
they
lust
.
For
then
they
would
neuer
haue
condescended
(
as
it
appeareth
generally
they
did
)
to
the
payment
and
establishment
of
personall
aswell
as
of
prediall
tithes
.
And
it
had
been
an
easie
matter
for
them
,
while
yet
no
such
thing
was
in
practise
,
and
not
so
much
as
the
name
of
personall
tithes
deuised
and
knowne
,
to
haue
admitted
no
such
kind
of
imposition
,
but
to
haue
held
fast
such
a
priuiledge
and
benefit
:
but
that
,
besides
reason
it selfe
,
religion
had
rightly
enformed
them
,
that
,
which
couetousnes
will
not
suffer
vs
to
learne
,
That
such
freedome
was
bondage
,
such
ease
the
worst
burthen
,
and
such
a
benefit
the
greatest
detriment
:
and
therefore
it
was
as
necessary
for
them
to
impose
personall
tithes
on
tradesmen
,
&c.
as
prediall
on
husbandmen
,
&
no
more
benefit
for
those
to
bee
free
of
the
one
,
then
these
of
the
other
.
4.
I
appeale
to
their
owne
consciences
that
thus
obiect
,
what
benefit
it
is
to
any
parish
,
where
prediall
tithes
are
due
,
to
haue
them
taken
from
the
Church
,
and
nothing
there
to
be
left
,
except
it
bee
some
peeld
Vicaridge
,
scant
woorth
the
taking
,
or
some
,
beggerlie
stipend
worse
then
it
?
I
am
sure
vnlesse
they
will
speake
against
their
owne
consciences
&
all
reason
:
vnlesse
they
bee
of
that
minde
of
which
it
is
likely
that
some
are
,
viz.
That
,
so
they
might
haue
their
tithes
,
&
other
profits
,
which
now
the
Church
dooth
or
should
enioy
into
their
owne
hands
,
they
cared
little
,
whether
they
had
any
minister
,
any
publike
seruice
of
God
,
or
any
teaching
at
all
:
they
must
answere
,
That
(
howsoeuer
the
case
now
stand
,
)
that
is
not
benefit
to
the
place
,
but
an
extreame
miserie
&
plague
;
seeing
by
that
meanes
they
of
the
place
must
needs
haue
such
teachers
,
not
as
are
fit
,
but
as
they
can
get
&
rest
contented
for
the
most
part
,
with
the
dregs
and
refuse
of
the
Cleargie
,
whereby
the
blinde
leading
the
blinds
,
both
fall
into
the
Pitt●
:
whereas
if
the
minister
(
as
in
other
places
)
had
the
whole
,
they
might
haue
some
learned
&
very
able
teacher
to
their
Pastour
;
who
,
carefully
attending
them
,
might
saue
both
himselfe
,
&
them
that
heare
him
.
Now
if
the
matter
be
well
lookt
into
,
what
difference
is
there
twixt
the
one
and
the
other
?
I
meane
,
if
in
the
one
place
the
minister
hath
all
the
prediall
tithes
kept
from
him
,
and
in
th'
other
all
the
personall
?
and
thereby
as
well
the
one
as
the
other
is
a
fit
receptacle
for
only
the
worst
and
vnworthiest
Pastour
?
And
what
is
this
but
as
that
,
a
kinde
of
Impropriating
?
vnlesse
happely
it
bee
of
the
two
,
the
more
wicked
and
intolerable
.
First
,
because
in
the
other
,
that
the
minister
hath
though
it
bee
but
little
yet
is
certaine
.
Hee
knowes
what
to
demaund
of
euery
man
,
and
hath
good
Lawe
for
recouery
of
it
,
if
it
bee
deteined
,
in
this
,
not
.
2.
For
the
most
part
it
is
more
in
quantitie
then
the
personal
tithe
is
;
the
number
of
parishioners
or
communicants
one
with
the
other
compared
.
3.
The
other
is
taken
away
by
Law
;
this
by
very
fraud
,
and
nothing
else
but
abuse
(
or
at
most
vnsufficiency
and
weaknes
)
of
Law
.
4.
In
the
other
euery
parishioner
payes
his
full
tithes
,
if
not
to
whom
of
right
,
yet
to
whom
by
Lawe
,
it
ought
to
bee
payd
:
and
so
is
,
quod
ammo●●
,
discharged
of
his
debt
and
dutie
to
God
and
the
Church
:
but
in
this
,
the
parishioner
without
so
much
as
any
cloake
or
co●uert
of
Law
to
hide
his
sinne
withall
,
deteines
his
tithes
to
himselfe
,
and
so
conuerteth
to
his
owne
pr●uate
vse
,
that
which
the
other
either
directly
or
ind●●ectly
pa●es
to
God
and
his
Church
.
5.
Finally
,
wrong
,
impouerish
,
persecute
,
weary
out
and
driue
awaye
their
minister
whensoeuer
they
list
.
For
by
this
meanes
,
if
a
companie
of
them
shal
but
lay
their
heads
together
,
vpon
any
conceipt
they
haue
against
the
man
,
to
hold
him
short
for
his
maintenance
,
and
to
pay
him
no
more
then
perforce
they
must
,
and
both
he
&
they
know
(
how
muchsoeuer
in
very
deed
his
due
Bee
)
hee
is
able
by
anie
lawe
●et
in
force
to
recouer
;
then
it
is
easie
to
coniecture
what
will
within
a
while
become
of
the
poore
minister
.
And
whether
this
be
not
a
kinde
of
persecuting
of
the
Gospell
,
(
and
therefore
vnfit
to
bee
tolerated
where
the
Gospell
is
professed
)
let
all
men
iudge
.
For
if
in
warres
,
as
experience●
dooth
shew
,
it
bee
possible
to
assault
and
ouerthrow
the
enemy
aswell
by
famine
,
and
secreat
vnderminings
as
by
open
battaile
in
the
field
:
and
it
be
true
which
Diuines
haue
obserued
,
that
there
is
a
kinde
of
persecution
that
is
priuy
and
wrought
by
subtilitie
and
policie
,
and
it
no
lesse
dangerous
,
then
that
which
is
open
&
by
planie
force
and
violence
;
then
out
of
all
question
,
this
is
as
fine
a
pollic●e
&
as
notable
a
subtilitie
,
whereby
men
may
persecute
the
minister
of
God
at
their
pleasure
,
keep
him
and
driue
him
from
them
when
they
list
,
&
yet
be
reputed
in
the
face
of
the
world
for
none
other
then
good
and
honest
men
,
yea
religious
and
good
Protestants
,
as
any
lightly
the
deuill
can
deuise
.
And
therefore
knowing
the
whynes
of
Sathan
,
I
will
not
maruell
,
if
any
such
as
are
secreat
enemies
to
religion
,
and
indeed
despise
and
contemne
the
ministers
thereof
,
what
shew
soeuer
they
make
vnto
the
world
shall
labour
and
stand
vp
with
tooth
and
naile
to
hold
fast
this
(
supposed
)
priuiledge
&
benefit
.
But
I
shal
more
then
marueil
,
if
(
this
diuelish
Stratageme
being
thus
dis●●uered
,
)
any
that
sincerely
feares
God
,
vnfcinedly
loues
the
Gospell
of
Iesus
Christ
,
&
in
trueth
&
veritie
affects
the
ministers
thereof
,
shall
but
open
his
mouth
to
haue
it
continued
,
&
such
an
aduantage
&
ready
meanes
for
the
diuell
and
his
members
,
to
persecute
the
ministers
of
the
Gospel
,
at
their
pleasure
,
suffered
among
Gospelling
Christians
.
I
haue
shewed
sufficientlie
that
it
is
no
benefit
to
any
(
whatsoeuer
some
account
it
)
to
be
freed
of
personall
tithes
.
Now
will
I
also
shewe
(
for
the
farther
satisfying
of
all
)
that
indeed
it
is
diuers
waies
,
a
great
benefit
,
and
the
right
way
to
do
themselues
good
to
paie
them
,
and
so
their
owne
great
harme
that
they
doo
not
.
1.
By
that
meanes
,
they
shall
honour
God
with
their
riches
,
as
God
hath
commaunded
,
Prou.
3.
9.
as
did
Abraham
,
Genes.
14.
Iacob
.
Genes.
28.
the
Israelites
,
Numb.
31.
their
neighbours
and
brethren
that
are
husbandmen
round
about
them
doo
:
and
all
men
,
by
the
Law
of
God
and
nature
are
bound
,
as
already
is
proued
and
declared
in
the
6.
and
7.
Chap.
of
this
treatise
at
large
.
2.
They
shall
procure
vnto
themselues
able
and
good
teachers
,
one
of
the
most
principall
benefits
that
God
can
bestow
on
men
in
this
life
;
and
not
bee
subiect
,
as
commonly
they
are
,
vnto
the
worste
and
vnworthiest
of
all
other
.
Maintenance
for
learned
men
once
setled
&
had
,
learned
men
will
easily
bee
had
also
to
accept
it
:
not
had
,
it
is
vaine
to
expect
or
hope
for
such
to
come
among
them
.
I
denie
not
,
but
that
sometime
learned
&
very
worthie
and
able
men
doo
accept
of
very
meane
places
.
But
it
is
either
for
very
necessitie
,
making
of
such
as
it
were
a
stay
till
they
can
bee
better
prouided
for
;
3
They
shall
procure
the
blessing
of
God
vpon
them
&
their
goods
,
euen
in
regarde
of
their
outward
estates
.
For
(
as
after
I
shal
shew
more
fully
,
Cap.
9.
following
)
God
doth
blesse
than
with
plenty
&
increase
of
wealth
,
that
duelie
pay
their
tithes
,
as
well
personall
as
prediall
,
and
liberally
maintaine
the●r
ministers
,
whether
in
towne
or
countrie
:
as
contrarywise
hee
〈◊〉
them
with
losses
▪
shipwrackes
,
scarcenes
,
barrennes
,
pouertie
,
and
neede
of
all
things
,
that
deale
otherwise
.
4.
They
shall
procure
much
vnitie
,
amitie
,
and
good
liking
betwixt
them
and
their
ministers
;
wheras
now
there
is
continuall
dislike
,
grudge
,
discontent
,
griefe
,
and
murmuring
on
both
sides
.
They
think
him
a
man
couetous
&
vnreasonable
,
one
that
will
neuer
be
satisfied
:
he
againe
counts
(
as
the
trueth
is
)
them
vnreasonable
and
vnconscionable
in
their
dealing
toward
him
,
that
look
he
shuld
rest
satisfied
with
their
offerings
only
,
&
those
other
scraps
that
now
and
then
fall
out
,
togither
with
what
they
lust
besides
to
giue
him
.
Which
is
in
truth
a
kind
of
beggarly
condition
▪
&
so
vnseeming
a
minister
of
the
Gospel
,
that
I
hold
him
worthy
much
reproofe
that
shall
accept
and
approoue
it
.
5.
They
shall
auoid
the
grudge
and
enuy
of
their
neighbours
,
husband-men
,
and
others
that
pay
in
good
sorte
,
who
(
as
I
haue
heard
oft
with
mine
owne
eares
)
doe
repine
and
grieue
that
they
should
paye
so
much
(
yet
but
their
due
,
)
to
the
maintainance
of
their
ministers
,
when
others
better
able
a
great
deale
in
wealth
and
worth
(
though
not
in
lands
)
paye
in
manner
nothing
:
not
the
fortieth
,
nor
manie
times
the
hundreth
parte
that
they
doe
.
They
ask
(
not
without
reason
)
why
one
husbandman
,
his
liuing
beeing
not
worth
aboue
10.
or
20.
pounds
by
the
yeare
,
should
yearely
paye
20.
or
40.
shillings
a
peece
at
the
least
;
and
a
Merchant
,
a
Clothier
,
a
Trade
or
handicrafts-man
,
dispending
by
his
trade
or
science
an
hundreth
pound
a
yeare
at
least
,
esteemed
worth
500.
happely
a
1000.
poundes
,
shall
paye
scant
so
manie
pence
?
Or
when
the
husband-man
payes
somewhat
either
in
Specie
.
OF
by
custome
and
composition
for
euery
thing
hee
doth
possesse
,
why
these
shall
not
pay
of
anie
one
thing
almost
the
tenth
?
For
they
be
not
so
blinde
,
but
they
can
see
,
nor
so
bad
accountants
but
they
can
tell
,
That
if
trades-men
paid
but
the
tenth
of
their
gaines
for
anie
one
commoditie
that
oft
they
deale
in
,
it
would
&
must
needes
be
more
then
that
they
commonly
giue
for
the
whole
.
Such
inequalitie
&
vn-indifferency
seene
betwixt
them
that
be
of
one
parish
,
one
church
,
one
countrey
,
and
one
kingdome
,
and
therfore
should
be
as
equally
and
indifferently
dealt
with
,
one
as
another
,
how
can
it
but
offend
,
and
grieue
them
that
be
still
pressed
,
and
beare
euer
the
heauier
burthen
?
And
so
much
the
more
when
they
see
,
That
by
this
meanes
many
times
it
is
,
that
they
are
ill
taught
,
haue
had
Ministers
,
and
their
Ministers
liue
in
need
and
beggerie
:
whereas
they
know
well
,
that
if
the
rest
of
their
neighbors
did
mainta●ne
them
,
and
allow
them
as
much
a
peece
,
(
or
but
half
so
much
)
according
to
their
ability
as
they
do
(
&
in
al
reason
&
equity
,
besides
religion
so
they
ought
)
they
might
haue
as
able
&
good
teachers
as
in
other
places
&
parishes
there
bee
.
6.
Whereas
now
it
oft
falleth
out
,
That
where
the
place
consisteth
not
of
trades-men
&c.
some
of
the
wealthier
sort
are
faine
,
(
they
seeing
by
the
with-drawing
and
ill
payment
of
the
greatest
number
their
Minister
else
not
able
to
liue
among
them
)
to
pay
more
then
is
their
due
:
hereby
,
a
due
certaintie
setled
by
law
,
all
shall
alike
according
to
their
estates
be
lyable
to
the
Ministers
maintenance
,
and
so
he
better
maintained
then
before
and
yet
they
that
before
were
ouer-charged
much
eased
.
7.
Whereas
now
in
diuers
places
,
some
well
disposed
people
,
considering
their
want
of
teaching
,
haue
of
late
yeares
d●uised
a
remedy
by
surcharging
themselues
,
that
is
,
by
maintaining
a
preacher
besides
their
Minister
:
by
this
meanes
they
shal
be
eased
of
a
great
part
of
that
charge
.
For
their
owne
Minister
being
condignely
sustayned
,
would
oftentimes
performe
that
the
other
doth
.
7.
6.
We
do
pay
personall
tithes
:
as
they
are
due
,
so
they
are
not
denyed
.
Answ.
I
do
not
denie
,
but
that
diuers
trades-men
,
artificers
,
&c.
doe
pay
their
Ministers
somewhat
aboue
2
pence
a
peece
,
as
4.
pence
,
12.
pence
,
2.
shill.
ten
groates
,
or
it
may
be
a
crowne
,
&c.
but
howsoeuer
they
may
account
that
ouerplus
,
to
be
their
personall
,
or
(
as
they
call
it
)
their
priuie
tithes
,
and
pay
it
in
name
thereof
:
yet
for
my
part
I
am
altogether
of
another
minde
,
and
do
verily
thinke
and
take
the
same
to
be
but
a
meere
offering
onely
.
My
reasons
are
,
1.
If
Tithes
be
Decima
pars
,
a
tenth
part
of
that
a
man
doth
possesse
,
or
of
a
mans
gaines
or
increase
,
for
so
the
word
doth
sound
,
men
haue
defined
Tithes
,
and
the
law
of
God
doth
determine
:
then
in
no
sense
,
can
such
a
scantling
or
pittance
iustly
be
termed
or
counted
for
any
Tithe
:
seeing
many
times
,
it
is
so
farre
from
the
tenth
,
that
is
not
Centesima
the
hundreth
,
happely
vix
millesima
pars
,
scarce
the
thowsandth
part
of
that
yeares
increase
,
and
cleare
gaines
,
and
so
no
way
proportinable
to
tithes
,
either
as
gods
law
,
or
as
mans
law
doth
lay
them
out
.
2.
They
which
pay
it
,
do
pay
it
,
not
as
a
thing
due
and
accountable
as
tithes
are
,
but
as
a
matter
voluntarie
,
such
are
offerings
:
which
they
may
,
as
they
account
,
and
indeed
vpon
the
least
spleene
in
the
world
against
the
Minister
,
do
deny
to
pay
,
thinking
(
〈◊〉
a
man
may
beleeue
them
)
that
by
law
he
hath
right
to
nothing
but
his
two
penie
offerings
:
and
that
whatsoeuer
they
pay
him
more
,
it
is
their
curtesie
forsooth
,
as
a
gifte
or
almes
,
and
not
their
duetie
or
his
desert
.
3.
It
comes
neerer
to
the
quantitie
and
nature
of
an
offering
,
which
commonly
is
and
hath
bene
a
thing
voluntarie
,
far
lesse
then
the
tenth
part
,
variable
according
to
mens
minds
as
well
as
their
estates
,
&c.
4.
Otherw●se
the
right
payment
of
offerings
cannot
be
seene
among
vs
.
For
that
2.
pence
which
alone
they
account
to
be
their
offering
,
is
enforced
by
lawe
,
which
requireth
not
so
much
onely
,
but
(
as
I
take
it
,
and
els
it
is
wrong
)
somuch
at
the
least
of
euery
one
,
and
therefore
is
not
voluntarie
.
Secondly
,
that
is
(
as
they
account
it
)
equall
to
all
:
whereas
gods
lawe
(
whence
the
custome
of
offerings
hath
his
chiefest
ground
)
required
it
should
be
more
or
lesse
according
to
euery
mans
abilitie
,
Deut.
16.
17.
And
it
were
a
shame
and
discredit
to
the
richer
sort
,
that
they
should
offer
,
not
like
rich
men
much
,
but
as
poore
widowes
euerie
man
his
mite
,
or
as
one
tearms
it
,
&
wel
,
micas
,
their
●rums
;
as
if
they
reconed
of
the
minister
in
the
,
Ch.
as
of
Lazarus
at
their
doores
.
5.
It
was
the
custome
once
of
our
Church
of
England
,
to
make
their
offerings
4.
times
in
the
yeare
at
the
least
.
Which
though
now
by
a
worse
custome
they
be
brought
all
to
once
;
presupposing
it
were
yet
invse
,
if
a
rich
man
shuld
offer
but
4.
times
a
yeare
,
I
would
but
aske
what
might
be
expected
from
him
?
what
?
but
an
halfe-peny
at
a
time
?
Could
he
for
very
shame
,
setting
aside
Deuotion
or
Religion
(
though
he
did
pay
his
tithes
besides
in
the
largest
maner
)
cast
downe
lesse
then
a
groate
,
sixe
pence
,
or
twelue
pence
at
a
time
?
which
cast
in
all
at
once
comes
to
a
like
reckoning
.
So
that
euery
way
this
matter
considered
,
make
of
it
what
they
can
,
they
can
make
no
Tithes
of
it
.
At
the
most
it
is
but
an
offering
,
and
that
a
poore
one
too
,
if
it
be
compared
with
the
aboundance
which
some
of
those
offerers
doe
possesse
,
or
with
the
little
which
it selfe
is
,
in
respect
of
that
the
husbandman
doth
pay
,
or
with
the
maner
of
offering
among
the
people
of
the
Iewes
;
who
I
doubt
not
by
way
of
voluntarie
offering
alone
,
besides
their
tithes
,
their
vowes
,
their
first
fruites
,
and
their
appointed
sacrifices
,
gaue
farre
more
then
manie
of
those
of
whom
I
speake
,
doe
giue
euery
manner
of
way
.
Wherefore
I
may
with
good
reason
and
euidence
conclude
,
That
they
which
paye
their
minister
but
in
such
sorte
,
therein
paye
him
no
tithes
at
all
;
and
so
with-hold
from
him
the
greatest
part
of
his
maintainance
,
viz.
his
Tithes
,
wherein
properly
the
very
substance
of
the
ministers
maintainance
doeth
consist
:
the
rest
viz.
his
offerings
,
beeing
but
as
an
ouerplus
cast
in
,
and
added
to
the
heap
.
Wherein
I
would
to
God
people
would
or
could
see
,
First
how
hardly
and
iniuriously
they
deale
with
the
minister
,
in
that
for
his
whole
yeares
labour
and
paines
among
them
,
they
yeelde
him
no
ordinarie
maintainance
at
all
.
For
the
offering
(
as
I
haue
sayd
)
is
but
as
an
extraordinry
bountie
.
And
therefore
speaking
of
these
matters
I
am
wont
to
say
,
That
he
which
payes
his
offerings
,
and
other
pettie
and
extraordinary
duties
,
but
withholds
his
tithes
,
doth
like
as
if
a
man
making
a
shewe
to
paye
a
man
a
bushell
of
corne
by
heape
,
should
deliuer
him
but
the
ouer-measure
,
and
keepe
backe
the
iust
bushell
for
himselfe
.
Secondly
,
how
vnconscionable
and
voyde
of
due
consideration
they
shew
themselues
,
who
seeing
the
husbandman
to
pay
tithes
as
well
as
offerings
,
and
to
contribute
towards
the
maintainance
of
the
minister
so
liberally
,
That
there
is
scant
a
man
among
them
whose
liuing
is
worth
Com.
annis
,
an
100.
pounds
,
but
yeelds
the
minister
7.
or
8.
pounds
at
least
,
and
in
places
that
be
fertile
and
good
a
great
deale
more
:
and
diuers
tradesmen
,
&c.
(
in
London
I
meane
)
to
pay
by
the
house
7.
times
asmuch
at
least
,
as
they
doe
by
this
voluntary
course
:
yea
,
knowing
that
they
themselues
doe
many
times
giue
the
minister
,
more
for
one
houres
labour
,
as
at
a
marryage
,
a
funerall
,
&c.
then
this
way
for
the
whole
yeare
,
yet
can
perswade
themselues
that
they
doe
well
,
and
satisfie
their
mindes
,
that
they
performe
their
dutie
to
God
and
his
minister
in
very
good
sort
?
For
what
conscience
,
reason
,
and
equitie
is
in
it
,
that
a
man
able
to
dispend
by
his
trade
,
science
,
and
profession
100.
markes
,
or
an
100.
pounds
yearely
,
should
looke
to
haue
the
benefit
of
a
ministers
labours
,
for
him
and
his
all
the
yeare
long
,
for
twelue
pence
,
or
tenne
groates
,
&c
:
specially
when
as
an
husband-man
not
of
like
worth
in
liuing
by
farre
,
giues
him
as
manie
or
moe
pounds
?
I
hope
I
haue
nowe
made
it
most
euident
and
cleare
to
the
eye
of
all
indifferent
persons
,
that
notwithstanding
any
thing
that
can
to
the
contrary
be
obiected
,
it
is
both
reasonable
and
necessary
that
Personall
tithes
aswell
as
Predial
be
payed
:
&
by
consequent
,
That
the
lawes
,
and
namely
the
Statute
of
An.
2.
Edu
.
6.
cap.
13.
to
that
purpose
made
,
are
,
in
that
pointe
,
not
hard
and
vnreasonable
,
but
reasonably
equall
,
and
iust
.
Against
the
which
,
howsoeuer
some
doe
murmure
and
complaine
in
that
respect
,
yet
I
would
to
God
,
that
the
ministers
had
no
more
cause
of
complainte
then
the
people
haue
,
by
reason
of
the
greeuances
,
which
by
occasion
,
or
abuse
,
at
least
,
of
that
Satute
,
concerning
personall
tithes
,
they
doe
endure
.
For
,
if
(
as
I
trust
it
may
)
it
may
bee
lawfull
for
them
that
be
grieued
to
groane
,
and
that
feele
themselues
distressed
,
to
call
for
helpe
,
and
open
their
griefes
:
if
in
this
time
and
libertie
of
the
Gospell
it
may
be
free
in
defence
and
furtherance
of
the
Gospel
,
to
speak
the
trueth
;
the
trueth
is
,
That
that
Statute
(
in
other
respects
)
is
ouer-fauourable
to
the
people
,
(
as
made
altogither
or
their
aduantage
)
rather
then
to
the
minister
,
and
too
hard
to
the
minister
,
not
to
the
people
.
Namely
,
First
,
in
regard
of
the
time
allowed
for
payement
,
which
is
at
Easter
.
For
,
till
then
by
the
Statute
,
the
parishioner
may
choose
,
whether
hee
will
pay
any
penie
of
offerings
,
or
of
those
personall
tithes
.
This
clause
,
I
assure
you
,
goes
harde
for
the
minister
.
For
howsoeuer
in
some
countrey
parishes
,
where
are
fewe
or
none
,
that
ought
ot
paye
personall
tithes
,
and
the
minister
hath
his
liuing
come-in
,
at
other
times
of
the
yeare
in
due
sorte
,
it
is
no
great
matter
,
nor
hurt
to
him
to
tarrie
for
his
personal
tithes
and
offerings
till
Easter
:
yet
in
Townes
and
Citties
,
where
the
poore
minister
hath
but
a
little
(
God
knowes
)
as
yet
,
to
liue
vppon
,
to
tarrie
for
all
till
the
yeares
ende
,
and
to
bee
faine
(
as
no
doubt
manie
doe
)
to
borrowe
,
&c.
wherewith
to
keepe
house
till
Easter
,
that
goes
hard
.
2.
And
as
the
forbearance
of
a
mans
due
so
long
time
,
cannot
but
be
to
him
some
trouble
and
hindrance
;
yet
it
were
well
,
if
he
lost
nothing
thereby
in
the
end
:
but
that
is
seldome
so
.
For
the
parishioners
who
commonly
are
ready
to
prey
vpon
euery
aduantage
,
and
ingenious
to
deuise
meanes
and
shiftes
to
pay
as
little
as
may
be
,
take
thereby
occasion
to
shuffle
together
their
whole
yeares
employments
;
And
then
though
they
haue
gayned
well
in
the
former
quarters
of
the
yeare
,
if
happely
they
haue
lost
any
thing
in
the
later
,
the
parson
payes
for
it
:
whereas
if
they
payd
those
personall
tithes
,
as
the
husbandman
doth
his
prediall
,
or
as
fishers
and
fowlers
doe
their
personall
,
viz.
alwaies
when
they
arise
,
or
at
the
quarters
end
,
as
in
London
,
the
Minister
might
happely
fare
a
little
better
then
commonly
he
doth
.
Neither
is
this
all
:
but
by
this
means
,
3
,
if
the
Incumbent
hauing
serued
2.
or
.
3.
quarters
of
the
yeare
and
more
,
happen
to
die
before
Easter
,
all
is
lost
;
he
,
his
wife
,
family
,
&c.
for
a
great
part
of
the
yeares
seruice
,
shall
haue
nothing
,
but
the
next
Incumbent
shal
reape
the
fruits
of
his
whole
yeares
labours
.
Secondly
,
in
regard
of
the
persons
exempted
by
law
from
such
personall
tithes
,
which
be
,
first
all
common
day-labourers
,
and
then
in
fisher
townes
,
all
saue
those
that
haue
fish
to
pay
.
For
of
these
,
the
former
is
a
fauour
more
then
the
husbandman
hath
,
who
,
how
poore
soeuer
he
be
,
yet
doth
and
must
pay
somewhat
.
And
then
the
later
is
more
then
a
fauour
,
euen
a
great
priuiledge
to
the
wealthy
,
besides
the
meaner
sort
of
such
townesmen
:
seeing
it
is
probable
,
That
no
towne
standes
so
on
fishing
,
but
that
there
are
in
it
dyuers
&
they
wealthy
too
,
of
sundry
other
trades
and
occupations
,
who
yet
(
if
I
mistake
not
)
go
cleare
by
benefit
of
the
expresse
words
of
the
statute
;
where
it
were
disagreeing
neither
to
reason
nor
religion
,
that
they
should
help
to
maintaine
their
Minister
of
that
they
liue
by
,
aswell
as
their
neighbours
that
liue
by
fishing
:
and
not
the
whole
charge
rest
vpon
some
few
,
and
the
Minister
receiue
nothing
at
all
of
many
of
them
.
Thirdly
,
in
regard
of
the
meanes
appointed
for
recouerie
of
those
tithes
:
wherein
the
partie
greeued
is
vtterly
debarred
of
the
defendants
oath
,
and
per
Conseq
.
of
any
certaine
and
readie
meanes
thereto
.
Of
which
point
let
that
suffice
which
is
before
spoken
.
Fourthly
,
Cleare
games
.
The
common
opinion
is
:
That
only
to
be
Cleare
gaines
,
and
so
titheable
,
which
a
man
putteth
vp
(
as
they
say
)
in
his
purse
at
he
yeares
ende
,
aboue
all
charges
and
expenses
whatsoeuer
:
Or
which
a
man
at
the
yeares
end
findeth
his
last
yeares
stocke
to
be
increased
,
aboue
that
at
the
beginning
of
the
yeare
it
was
.
But
though
I
know
,
that
neither
this
way
,
after
this
so
large
a
sense
,
do
any
almost
now
a
daies
satisfie
the
law
,
that
this
neither
is
nor
can
be
the
true
sense
of
the
law
,
I
haue
many
and
those
apparant
reasons
:
as
,
1.
So
might
the
Ministers
maintenance
proue
exceeding
small
,
nothing
happely
some
yeares
.
For
it
is
probable
that
many
trades-men
&c.
may
gaine
well
,
and
yet
lay
vp
nothing
at
the
years
end
,
but
spend
all
in
housekeeping
,
gaming
,
drinking
,
&c.
2.
So
there
should
be
no
maner
proportion
,
betwixt
predial
and
personall
tithes
.
Because
where
as
the
husbandman
,
how
smal
soeuer
his
increase
be
,
yet
paies
somewhat
:
the
trades-man
though
he
gaine
indeed
verie
much
,
yet
if
he
haue
occasion
thereunto
,
or
but
will
spend
all
,
shall
pay
nothing
.
And
then
wheras
among
husbandmen
the
maintenance
of
the
Minister
lies
equally
vpon
them
all
,
both
poore
and
rich
,
euery
one
paying
more
or
lesse
,
according
to
that
he
hath
;
among
trades-men
it
shall
lie
onely
vpon
some
few
,
and
those
the
honestest
and
thriftiest
onely
.
3.
So
should
the
practize
of
that
law
for
personall
tithes
,
vtterly
differ
from
the
practize
of
the
same
law
in
places
exempt
,
as
in
London
,
in
fisher
townes
,
&c.
In
which
euery
man
rich
or
poore
,
that
hath
either
house
or
fish
,
paies
accordingly
:
euerie
man
spending
but
his
owne
,
and
not
the
Ministers
parte
likewise
.
4.
By
this
meanes
the
Minister
stands
still
at
an
vncertaintie
and
the
curtesie
of
his
parishner
;
(
the
thing
principally
disclaimed
.
)
For
the
parishner
what
euer
hee
gaine
is
still
at
his
choise
if
he
list
,
to
spend
all
:
and
may
handle
the
matter
so
,
that
though
another
gaining
but
20.
pounds
,
yeeld
the
Minister
10.
or
20.
shill●
yet
he
gaining
an
100.
pounds
,
may
not
yeeld
him
twentie
pence
.
All
which
absurdities
and
inconueniences
weighed
,
it
is
probable
,
that
is
not
the
true
sense
of
the
law
,
vpon
,
and
from
which
they
doe
arise
.
Another
therefore
if
we
seeke
,
that
I
take
it
,
must
needes
be
this
;
That
euery
such
person
shall
pay
the
tenth
part
,
not
of
his
gaines
absolutely
,
aboue
his
first
stocke
or
principall
,
but
of
his
cleare
gaines
:
that
is
,
of
that
,
which
,
hauing
diducted
and
abated
all
such
charges
&
expenses
as
besides
the
first
penie
that
he
had
occasion
to
lay
out
,
surmounteth
towards
house-keeping
,
and
increase
of
stocke
.
So
that
wheras
in
prediall
tithes
,
the
husband-man
is
not
allowed
for
his
seede
,
ploughing
,
weeding
,
reaping
,
mowing
,
shearing
,
carriage
,
or
any
other
like
charges
;
in
personal
tithes
it
is
otherwise
:
The
trades-man
,
&c.
shal
be
allowed
(
besides
his
principal
,
for
his
expenses
in
tools
,
rent
,
reparations
,
for
carriage
,
cellerage
,
custome
and
other
like
,
and
pay
Tithe
onely
of
that
which
ariseth
cleare
aboue
all
such
charges
,
and
is
lefte
him
,
when
hee
hath
made
his
full
and
absolute
returne
toward
his
houshold
necessaries
,
or
to
bee
newely
imployed
as
a
stocke
.
This
sense
,
as
any
man
may
easily
perceiue
,
first
,
is
very
consonant
to
reason
:
secondly
,
beareth
some
proportion
betwixt
prediall
and
personall
tithes
,
in
that
wel-nigh
all
trades-men
,
artificers
,
&c.
may
be
found
lyable
more
or
lesse
,
to
such
a
kinde
of
paye
:
thirdly
,
admitteth
some
knowne
certainety
(
the
thing
specially
intended
)
in
euery
mans
estate
:
fourthly
,
it
is
confirmed
by
the
vsuall
practize
of
the
payment
of
such
tithes
,
in
such
cases
as
are
out
of
question
,
as
in
London
;
where
paying
by
the
house
,
euery
man
whose
house
is
10.
shill.
or
aboue
,
of
yearly
rent
,
paies
accordingly
:
of
fish
,
wherof
in
most
places
the
tithe
is
paid
,
not
of
the
iust
Tenth
,
but
of
the
twelfth
,
&
in
some
places
,
but
of
the
fifteenth
part
,
2.
or
5.
parts
(
as
the
expenses
may
appeare
to
be
more
or
lesse
)
being
allowed
for
boate
and
Sayne
,
&c.
Which
doth
plainly
argue
,
That
the
expenses
mentioned
in
the
statute
,
should
be
vnderstood
,
These
things
considered
,
that
is
,
the
time
of
payment
,
the
persons
exempted
,
the
meanes
for
recouery
,
and
the
ambiguitie
of
the
words
,
I
hope
I
may
without
any
danger
,
wrong
,
or
scandal
at
al
,
iustly
conclude
and
affirme
,
that
the
statute
for
personal
tithes
is
not
hard
,
but
exceeding
fauourable
vnto
the
parishioner
:
&
,
That
the
ministers
rather
haue
great
cause
,
finding
by
iust
&
long
experience
,
how
men
abuse
those
fauours
,
and
peruert
that
law
,
to
their
great
preiudice
,
the
hurt
of
our
ministery
,
hindrance
of
the
Gospel
,
they
would
either
alter
this
statute
wholly
,
and
settle
in
steed
of
it
a
perpetuall
composition
betwixt
the
incumbent
&
his
parishners
for
personall
tithes
,
either
after
the
maner
of
the
citie
of
London
,
or
some
other
like
:
or
else
at
least
,
so
explane
,
amplifie
and
perfit
(
a
common
practise
in
sundy
cases
euen
of
●inal
moment
)
the
present
st●tute
,
that
al
ambiguities
and
euasions
being
taken
away
and
stopped
,
the
minister
might
plainly
and
directly
know
,
what
to
demand
,
and
how
to
reco●er
it
,
and
the
parishioner
what
and
how
to
pay
.
Wherein
the
case
being
so
doubtfull
,
ambiguous
,
apt
and
open
to
contention
as
now
it
is
,
any
reasonable
certaintie
were
much
more
beneficiall
to
the
ministerie
,
then
that
which
now
can
bee
had
.
And
it
could
not
but
be
a
meanes
of
much
peace
and
concord
betwixt
pastour
and
people
(
a
thing
worthy
to
be
bought
with
som
loss
)
who
now
in
this
case
,
wil
yeeld
in
maner
nothing
,
without
continual
contention
:
which
moueth
the
greater
number
of
ministers
,
rather
to
lose
in
manner
the
whole
,
then
to
be
litigious
and
accounted
contentious
for
a
part
.
The
statute
was
made
in
such
a
time
,
when
it
was
thought
a
vertue
,
to
nip
and
abate
the
height
of
the
Cleargy
:
and
therefore
if
it
do
seeme
●o
fauour
rather
the
parishioner
then
the
Pastor
,
●and
giue
the
one
aduantage
to
pay
little
,
rather
then
the
other
to
recouer
much
,
it
is
not
much
to
be
wondered
at
,
or
greatly
misliked
.
But
now
that
time
it selfe
and
truth
her
daughter
haue
discouered
the
defects
thereof
,
and
the
present
time
affecting
(
as
is
necessarie
and
iust
)
a
learned
and
able
ministerie
,
it
were
requisite
and
a
very
godly
act
,
if
it
might
so
be
lookt
into
,
that
it
might
appeare
,
we
are
no
lesse
respectiue
of
our
times
,
then
they
of
theirs
:
&
as
willing
to
restore
to
the
Church
and
ministerie
what
wee
finde
wanting
and
needfull
,
as
they
to
take
from
them
what
they
thought
superfluous
and
needlesse
.
Thow
mayest
maruell
happely
(
good
Reader
)
why
in
vrging
this
matter
of
personall
Tithes
,
I
doo
so
often
mention
the
custome
and
order
of
the
Citie
of
London
:
but
both
that
thow
maist
not
bee
ignorant
of
my
meaning
,
and
bee
mooued
the
sooner
to
be
of
my
mind
,
I
will
not
conceale
from
thee
the
causes
thereof
,
which
are
as
followeth
.
First
long
and
good
Experience
hath
prooued
that
course
,
beeing
duely
and
without
fraud
and
corruption
practised
,
to
bee
very
equall
and
good
.
Such
indeed
,
as
it
is
hardly
possible
for
the
wit
of
man
to
deuise
in
the
like
case
,
a
better
.
2.
It
is
a
thing
desired
of
the
greatest
part
of
the
ministers
of
our
land
,
whom
the
case
concernes
:
as
which
,
if
it
might
in
case
of
personall
tithes
,
bee
generally
planted
,
would
,
as
already
appeares
by
the
practise
therof
in
that
one
place
,
make
our
land
,
our
Church
,
our
ministerie
and
people
much
the
happier
.
3.
What
course
,
disclayming
that
which
is
found
by
too
long
and
too
much
experience
to
bee
very
preiudiciall
and
vnsufficient
,
should
any
rather
looke
vnto
,
then
vnto
that
,
which
the
head
Citie
of
our
Church
and
kingdome
,
hath
as
a
spectacle
and
example
to
the
whole
(
if
men
had
as
great
desire
to
imitate
the
best
as
the
worst
)
vpon
due
and
m●ture
deliberation
,
established
and
planted
in
it selfe
,
and
for
the
good
it
findes
therein
,
without
any
desire
of
change
or
alteration
,
hitherto
continued
?
4.
It
could
not
but
bee
a
thing
praiseworthy
and
goodly
,
if
as
there
is
one
Law
for
prediall
tithes
,
the
whole
land
thoroughout
,
so
there
might
bee
likewise
for
personall
tithes
.
5.
It
is
a
rate
so
small
,
a
pay
so
tollerable
,
for
the
people
,
(
&
yet
where
the
parish
is
any
thing
populous
,
reasonably
competent
for
the
minister
also
)
that
a
lesser
or
easier
cannot
with
any
reason
or
equitie
bee
desired
.
For
it
is
nothing
so
much
as
either
the
husbandman
dooth
vsually
pay
,
or
as
the
tradesman
&
artificer
some
yeares
otherwise
,
of
right
ought
to
pay
.
6.
Seeing
it
cannot
bee
denied
,
but
that
by
meanes
thereof
,
the
ministers
of
London
liue
in
very
good
&
Scholer-like
sorte
,
in
so
much
that
(
to
the
praise
thereof
bee
it
spoken
)
There
is
not
a
poore
and
needy
minister
among
them
:
The
people
also
seeing
thereby
their
ministerie
to
bee
good
,
and
the
Gospell
to
flourish
among
them
,
yeeld
it
with
greate
contentation
;
what
haue
the
ministers
of
the
places
,
townes
and
Cities
speciallie
,
offended
,
that
they
may
not
bee
as
well
prouided
for
as
they
of
London
?
Are
not
their
labours
and
studies
as
deare
vnto
them
?
Are
they
not
Pastours
in
the
same
Church
,
and
members
of
the
same
kingdome
?
Or
what
haue
the
people
of
other
places
,
(
townes
and
Cities
specially
)
committed
,
that
they
also
should
not
bee
as
duely
prouided
for
of
a
good
ministerie
,
and
of
able
teachers
,
as
they
of
London
?
Are
they
not
members
of
the
same
Church
and
kingdome
,
to
crouch
for
a
peece
of
siluer
,
and
the
other
like
the
people
of
our
Sauiours
time
(
but
none
taking
compassion
vpon
them
)
should
bee
left
dispersed
and
scattered
abroad
to
seeke
here
and
there
for
the
word
of
God
,
as
sheep
hauing
no
sheepheard
?
7.
If
that
course
planted
in
London
so
long
time
since
,
euen
in
time
of
Poperie
,
while
yet
the
Law
for
personall
tithes
stood
in
his
greatest
strength
,
and
the
offerings
&
other
deuotions
of
the
people
to
the
Church
were
7
,
I
might
say
infinite
times
more
then
now
they
are
,
was
found
euen
then
to
bee
most
necessarie
and
fit
for
both
sides
,
to
bee
a
meanes
of
great
agreement
and
content
betwixt
the
people
&
Pastour
,
and
more
beneficiall
for
the
Church
it selfe
,
beeing
at
a
certaine
composition
,
then
the
vncertaintie
of
those
tithes
:
No
man
is
able
to
shew
any
reason
why
now
,
the
statute
for
personall
tithes
beeing
very
weake
and
vnsufficient
,
the
deuotion
and
offerings
of
the
people
beeing
come
as
it
were
to
nothing
,
such
a
compsition
and
certaintie
should
not
be
fittest
and
most
necessarie
the
whole
land
ouer
.
8.
Last
of
all
,
Imagine
the
Londoners
did
deale
at
this
present
with
their
ministers
as
the
tradesmen
&
artificers
of
many
places
doe
,
that
is
,
did
yeeld
vnto
the
minister
,
but
two
pence
a
〈◊〉
at
Easter
,
and
if
any
thing
ouer
,
yet
but
what
themselues
lift
,
no
certaintie
,
lesse
for
his
whole
yeares
labours
,
and
for
all
dueties
commonly
,
then
the
country
minister
,
besides
his
gleebe
,
v●i
cadauer
,
●bi
aquilae
.
Why
then
?
is
it
not
easie
for
men
to
conceiue
,
If
they
will
not
be
blin●
,
how
expedient
it
were
for
other
places
to
be
prouided
for
,
as
it
is
?
and
how
dangerous
and
hurtfull
for
them
that
they
be
not
?
The
onely
thing
that
I
see
can
here
against
be
obiected
,
1
This
helpe
and
augmentation
is
but
in
some
places
only
.
2
Though
in
some
places
,
there
are
more
prediall
tithes
then
in
London
,
yet
the
parishes
being
not
so
populous
,
nor
the
rent
of
houses
so
great
by
a
great
deale
,
the
personall
tithes
(
though
rated
according
vnto
London
)
must
needs
be
lesse
:
and
so
the
maintenance
,
one
thing
considered
with
another
,
not
much
different
.
3
Be
it
(
as
in
some
countrie
market
townes
)
that
in
some
places
,
there
are
some
prediall
,
or
other
personall
tithes
to
be
paide
in
kinde
;
yet
doth
it
therefore
follow
,
that
tradesmen
,
artificers
,
&c.
of
such
places
must
goe
free
,
and
bee
exempted
from
maintenance
of
their
ministers
?
Surely
that
cannot
bee
but
an
open
iniurie
,
an
apparant
sinne
.
For
what
is
this
but
to
liue
by
the
sweat
of
other
mens
browes
?
an
iniury
to
to
their
coparishners
.
And
how
hath
the
minister
a
part
of
all
a
mans
goods
?
And
what
doth
he
in
this
case
but
take
wages
of
one
,
to
do●
another
seruice
?
or
rather
being
duely
and
well
pay
〈…〉
of
his
parishioners
(
the
husbandmen
)
serue
the
other
,
the
tradesmen
for
nought
?
or
of
some
part
of
goods
,
bee
de●rauded
of
other
sortes
?
And
so
whereas
his
liuing
might
be
sufficient
and
good
,
if
all
did
their
dutie
,
now
the
greatest
number
withdrawing
,
it
is
very
sparing
and
little
.
A
double
iniurie
to
the
minister
.
Some
also
may
happely
obiect
,
But
those
rates
,
pag●
129.
130.
&
131.
in
the
title
of
Customes
.
CHAP.
IX
.
Sheweth
,
how
dangerous
and
vnprofitable
vnto
men
euen
in
respect
of
their
outward
and
temporall
estates
it
is
,
to
bee
illiberall
and
ouersparing
to
their
ministers
.
And
on
the
other
side
how
gratefull
to
God
,
how
profitable
and
gainefull
to
themselues
,
to
bee
liberall
and
bountifull
towards
them
.
Vers.
7.
For
whatsoeuer
a
man
soweth
,
that
also
shall
he
reape
.
THis
later
clause
of
this
7.
Vers.
(
as
I
noted
in
the
beginning
)
is
a
confirmation
of
the
former
clause
and
doctrine
,
by
an
Argument
or
reason
taken
ab
euentu
,
from
the
good
or
euil
euent
,
and
successe
,
which
shall
&
will
(
whether
men
will
or
no
)
follow
of
mens
actions
,
good
or
euill
,
equall
or
vnequall
,
in
this
behalfe
.
The
words
may
diuersly
bee
taken
.
For
they
may
bee
referred
,
either
to
the
qualitie
of
things
,
as
they
are
commonly
read
,
whatsoeuer
a
man
soweth
,
that
also
shall
he
reape
:
or
to
the
quantitie
,
as
of
some
they
are
expounded
,
as
a
man
soweth
,
so
shall
hee
reape
.
The
former
sense
intendeth
,
that
forsomuch
as
it
is
a
thing
both
natu●●ll
and
ordinarie
,
That
a
man
reap
such
corne
as
hee
dooth
sowe
;
therefore
if
any
doo
employe
his
goods
to
this
so
good
&
necessarie
an
vse
,
viz.
the
Maintenance
of
the
Minister
,
hee
shall
reap
good
fruite
thereof
accordingly
,
that
is
spirituall
thinges
.
But
that
whosoeuer
refuseth
to
doo
,
and
employeth
his
goods
onely
about
prophane
&
worldly
matters
,
hee
shall
reape
thereafter
:
if
any
,
onely
worldly
commodities
.
So
our
Apostle
seemeth
to
explicate
his
meaning
in
the
next
verse
,
where
he
saith
:
for
he
that
soweth
to
the
flesh
,
shall
of
the
flesh
reape
corruption
:
but
hee
that
sow●th
to
the
spirite
,
shall
of
the
spirite
reape
life
euerlasting
.
For
,
to
sow
vnto
the
flesh
is
to
prouide
for
the
necessaries
or
pleasures
of
this
present
life
,
no
respect
had
of
the
life
to
come
.
That
whoso
dooth
,
shal
reape
that
which
he
dooth
sowe
,
that
is
,
that
which
will
soone
be
lost
,
perish
&
consume
;
happely
besides
and
withal
,
shame
&
confusion
.
On
the
other
side
,
the
spirite
beeing
here
taken
for
the
spirituall
life
,
to
sow
vnto
the
spirite
is
to
respect
heauen
more
then
earth
,
the
kingdome
of
God
more
then
the
riches
of
this
world
,
&
therevpon
so
to
order
our
life
,
that
we
may
aspire
to
the
kingdome
of
heauen
,
and
so
to
employ
our
goods
,
that
they
may
further
vs
therein
,
by
procuring
vnto
vs
,
by
&
with
them
those
things
that
perteine
to
pietie
&
religion
:
not
sparing
these
transitorie
goods
,
so
as
by
them
,
wee
may
get
vnto
vs
spiritual
,
heauenly
,
&
neuer
fading
treasures
.
Hence
thence
wee
learne
first
,
if
wee
lay
out
our
goods
vpon
worldly
things
,
to
buy
vs
houses
,
lands
and
possessions
here
on
earth
,
to
procure
vs
wealth
and
treasures
of
this
life
,
or
which
is
worse
,
to
maintaine
&
increase
our
pleasures
&
delights
:
such
as
wee
seeke
we
shal
finde
,
as
we
sow
we
shal
reape
,
that
is
,
at
the
best
hand
,
such
treasures
&
riches
as
rust
&
moath
will
consume
,
as
thieues
may
breake
in
&
steale
from
vs
:
such
as
time
it selfe
will
take
from
vs
,
or
vs
from
them
.
For
,
all
these
things
how
dearly
soeuer
they
are
bought
,
how
farre
soeuer
they
are
sought
,
how
carefully
soeuer
they
are
kept
,
yet
doo
,
must
,
and
will
turne
to
corruption
.
And
then
what
auaileth
all
the
labour
and
toile
that
wee
haue
taken
,
all
the
costes
&
charges
wee
haue
spent
,
all
the
time
and
trauell
wee
haue
bestowed
,
in
getting
to
vs
such
things
as
will
consume
and
come
to
nothing
,
as
will
be
gone
euen
as
soone
as
they
bee
gotten
,
&
such
as
wee
can
by
no
meanes
cary
hence
withv●
?
what
profiteth
it
a
man
,
if
hee
win
the
whole
world
and
lose
his
owne
soule
?
what
helpeth
it
if
our
barnes
be
full
,
our
storehouses
full
,
our
cellars
full
,
our
coffers
full
,
and
so
full
that
wee
can
scarce
tell
wher●●●
bestow
more
,
if
that
voice
once
sound
in
our
eares
,
Thou
foole
this
Night
shall
they
fetch
thy
soule
awaie
from
thee
,
and
then
whose
shall
all
these
thinges
bee
which
thou
hast
gathered
?
I
denie
not
,
but
that
there
is
a
moderate
care
,
&
a
lawfull
seeking
after
these
things
to
be
permitted
and
vsed
:
but
beware
we
,
that
this
bee
not
either
our
onely
,
or
our
chiefest
care
.
For
the
end
will
surely
then
bee
corruption
,
and
not
corruption
onely
,
but
(
as
some
translate
the
word
in
this
place
)
interitum
,
destruction
,
perdition
too
.
Where
these
things
are
so
sought
,
that
true
treasures
are
wholly
neglected
,
and
on
these
our
wealth
&
substance
is
so
employed
,
that
little
or
nothing
is
bestowed
on
heauenly
things
,
the
returne
,
the
haruest
,
must
needs
bee
thereafter
,
that
is
,
want
of
what
wee
most
need
,
&
losse
of
that
we
should
chiefly
haue
found
.
2.
Then
secondly
on
th'
other
side
,
if
wee
lay
out
our
goods
on
spirituall
vses
,
for
furtherance
of
religion
,
Maintenance
of
the
Ministerie
,
to
haue
the
Gospell
preached
,
&c.
then
,
as
hee
that
soweth
wheat
,
shal
reape
wheat
:
&
he
that
planteth
good
trees
,
shal
haue
good
fruite
:
so
he
that
employeth
his
goods
to
so
good
,
holy
&
heauenly
vses
,
shal
reap
,
&
receiue
,
accordingly
,
increase
of
knowledge
,
furtherance
in
religion
,
&
finally
by
the
good
vse
and
plentifull
benefit
of
those
things
,
which
by
his
worldly
goods
he
hath
so
procured
,
eternall
life
.
Maruaile
not
at
this
.
For
these
things
follow
by
a
necessarie
consequent
one
vpon
another
.
Wee
cannot
be
saued
but
by
faith
,
we
cannot
haue
faith
without
preaching
,
we
can
not
haue
preaching
without
maintenance
for
preachers
:
If
therefore
our
goods
doo
yeeld
vs
the
one
,
we
may
say
,
That
by
our
goods
wee
attaine
the
other
.
Wisedome
is
not
to
be
bought
for
mony
,
nor
(
properly
to
speake
)
to
be
obteined
for
much
gold
.
Iob.
28.
15.
Gold
shal
not
be
giuen
for
it
,
neither
shal
siluer
be
weighed
for
the
price
thereof
.
It
shall
not
be
v●lued
with
the
wedg
of
gold
of
Ophir
,
nor
with
the
precious
Onix
,
&c.
Yet
seeing
God
dooth
al
things
by
meanes
.
2.
Sam.
14
14.
Experience
doth
shew
,
That
mony
and
goods
doo
vsually
procure
learning
,
learning
breedeth
knowledge
,
knowledge
causeth
vnderstanding
and
so
oftentimes
thorough
knowledge
and
learning
procured
by
mony
as
by
meanes
,
wisedome
it
se●fe
is
attained
.
So
,
saluation
.
eternall
life
is
the
gift
of
God
thorough
Iesus
Christ
our
Lord
:
Rom.
6.
23.
and
is
not
to
bee
atteined
of
our selues
,
nor
to
be
obteined
with
mony
,
nor
any
this
worldes
goods
:
yet
seeing
God
do●th
giue
his
gifts
by
meanes
,
seeing
maintenance
may
procure
preaching
,
preaching
knowledge
,
knowledge
faith
,
and
the
end
of
our
faith
is
the
saluation
of
our
soules
,
1.
Pet.
1.
9.
true
it
is
also
,
that
by
the
good
employment
of
our
transitorie
goods
,
wee
may
(
as
our
Apostle
here
vseth
the
Phrase
)
reape
at
length
life
euerlasting
.
It
is
not
that
goods
properly
which
causeth
this
,
but
the
preaching
of
the
word
,
the
publishing
of
the
Gospell
,
which
(
seeing
they
by
whom
it
must
be
preached
and
published
vnto
,
bee
men
and
not
Angels
;
and
must
liue
,
not
like
Chame●eo●●
,
by
the
aire
,
but
as
men
with
ordinarie
maintenance
)
hardly
can
bee
had
without
the
laying
out
of
our
goods
.
And
therefore
as
Cornelius
,
wordes
whereby
hee
and
all
his
house
should
bee
saued
:
knew
full
well
,
that
hee
could
not
haue
Peter
to
speake
those
words
vnto
him
,
vnlesse
hee
would
send
for
Peter
,
receiue
him
,
&
entertaine
him
;
(
which
hee
did
ioyfully
and
liberallie
)
so
in
vaine
it
is
for
vs
to
looke
to
haue
the
Gospell
published
,
the
word
of
God
preached
,
the
way
of
saluation
opened
among
vs
,
vnlesse
wee
will
with
our
goods
entertaine
those
by
whom
it
may
and
should
bee
done
,
not
standing
vpon
the
charge
,
so
wee
may
haue
the
thing
.
Looke
now
which
is
the
best
employment
.
Wee
see
the
fruite
of
the
one
and
of
the
other
.
What
wee
lay
out
vpon
worldly
vses
,
yeelds
vs
at
the
most
,
but
worldly
profit
:
which
of
it selfe
in
time
,
will
turne
to
corruption
;
happely
(
which
is
worse
)
to
destruction
,
to
shame
and
confusion
.
What
wee
laie
out
vpon
religious
vses
,
will
yeeld
vs
at
the
least
,
the
vse
of
religion
,
of
the
Gospell
,
of
heauenly
things
among
vs
;
happely
(
which
is
chiefest
of
all
)
euerlasting
comfort
,
and
eternall
life
.
For
the
word
taught
,
as
seed
sowen
,
is
seldome
without
good
fruite
,
but
taketh
firme
roote
in
some
.
Why
then
,
Seeing
wee
will
not
spare
to
lay
out
much
,
to
get
thereby
only
a
little
worldly
benefit
,
should
we
bee
sparing
and
loth
to
lay
out
but
a
little
,
to
get
vs
great
store
of
spirituall
and
heauenly
goods
?
As
God
hath
allowed
vs
sixe
daies
for
our
owne
labours
,
for
worldly
works
and
busines
,
and
requireth
but
the
seuenth
,
for
his
seruice
,
and
our
spiritual
vses
:
so
is
he
content
that
of
our
goods
,
we
imploy
nine
parts
for
earthly
purposes
,
for
worldly
vses
,
and
looketh
onely
that
the
tenth
part
,
his
owne
portion
,
as
the
crop
and
chiefe
of
our
substance
,
be
employed
to
his
honour
and
our
owne
good
.
If
this
we
refuse
,
and
(
as
if
we
were
all
body
and
no
soule
,
had
hope
onely
of
this
life
,
and
none
of
that
to
come
,
or
cared
altogether
for
this
earth
,
and
d●sp●sed
heauen
)
will
imploy
all
our
goods
wholly
and
solely
vpon
the
world
,
for
earthly
profit
,
shall
we
not
shew
our selues
too
vnmindefull
of
heauen
,
vngratefull
to
God
,
and
〈◊〉
to
our
soules
?
And
shall
not
the
fault
bee
onely
ours
,
if
wee
be
left
without
teaching
,
without
instruction
,
and
consequentlie
without
saluation
?
(
For
where
Prophecie
faileth
,
the
people
perish
.
Prouerb
.
29.
18.
)
seeing
Wee
refuse
to
entertaine
such
as
should
teach
vs
,
and
count
the
cost
and
charge
thereof
(
as
we
tearme
it
)
better
saued
?
It
will
goe
hard
with
vs
at
the
last
day
,
the
day
of
reckoning
,
when
euery
man
must
giue
account
of
the
employment
of
all
his
goods
,
if
we
shall
aunswere
,
that
we
haue
employed
all
vpon
prophane
and
worldly
vses
.
And
if
,
being
to
giue
a
reason
,
why
wee
wanted
the
Gospel
and
liued
without
preaching
,
destitute
of
knowledge
and
vnderstanding
,
wee
bee
inforced
whether
wee
will
or
no
(
for
then
truth
must
be
vttered
,
dissembling
will
take
no
place
,
pretenses
and
vaine
excuses
will
not
serue
,
for
God
will
not
be
mocked
and
deluded
)
we
be
inforced
I
say
,
to
testifie
with
our
owne
mouthes
,
It
was
,
Because
wee
refused
to
imploy
our
goods
to
any
such
vses
.
Let
vs
not
therefore
be
deceiued
,
for
what
a
man
soweth
,
that
,
onely
that
,
shall
he
also
reape
.
And
hitherto
of
the
former
sense
.
2
Let
vs
likewise
consider
of
the
other
sense
of
the
wordes
:
which
respecteth
the
quantitie
,
and
intendeth
,
that
as
a
man
soweth
,
either
sparingly
or
liberally
,
so
shall
he
reap
.
He
that
soweth
sparingly
,
shall
reap
sparingly
;
but
he
that
soweth
plentifully
,
shall
reap
plentifullie
;
signifying
that
benefits
are
not
in
vaine
bestowed
vpon
the
ministers
of
the
Gospel
,
for
they
shall
returne
with
greater
fruit
,
euen
of
worldly
increase
.
For
euen
as
the
husbandman
that
soweth
his
seed
in
the
field
,
doth
at
haruest
receiue
the
same
with
great
increase
:
So
they
that
be
liberall
of
their
goods
vnto
the
preachers
of
the
Gospel
,
and
ministers
of
the
word
,
shall
at
length
receiue
fruite
thereof
,
viz.
Gods
blessing
and
increase
vpon
them
euen
in
temporall
things
:
Whereas
contrariwise
,
they
which
,
thinking
all
to
be
lost
,
and
as
it
were
so
much
cast
away
,
that
the
minister
hath
from
them
,
and
themselues
to
be
impouerished
and
hindred
by
imparti●g
to
them
of
their
goods
,
are
therefore
sparing
and
cruell
vnto
them
,
shal
in
steed
of
plentie
finde
scarsitie
,
and
reape
according
to
their
deserts
and
doings
,
penury
and
want
.
And
to
this
sense
seeme
our
Apostles
words
,
verse
.
9.
best
to
agree
,
where
ioyning
this
particular
doctrine
of
the
ministers
maintenance
with
other
more
generall
,
he
concludeth
them
all
in
this
sort
;
Let
vs
not
be
weary
of
well
doing
:
for
in
due
time
we
shal
reap
,
if
we
faint
not
.
As
it
were
intimating
,
That
whereas
men
are
loth
many
times
to
lay
out
their
goods
on
necessary
and
spirituall
vses
,
for
feare
least
so
themselues
should
want
,
that
indeed
such
laying
out
is
the
very
direct
way
,
to
make
the
same
increase
,
because
it
is
as
the
casting
of
seed
into
the
ground
;
which
,
as
nature
and
experience
daily
teacheth
,
doth
and
will
returne
with
great
profit
,
and
increase
.
This
sense
if
we
follow
(
as
some
expositors
doe
,
and
indeede
it
agreeth
very
well
with
the
Scriptures
otherwhere
)
the
wordes
doe
yeeld
a
twofould
reason
or
cause
why
to
be
liberall
and
not
sparing
this
way
:
and
that
is
in
regard
o●
the
euent
that
will
follow
vpon
it
,
euen
concerning
our
temporall
estate
,
namely
penury
and
want
,
if
we
be
sparing
and
niggardly
:
2.
plenty
and
aboundance
if
we
be
liberall
.
I
wil
speak
somewhat
of
each
euent
se●erally
.
The
metaphor
or
similitude
,
it selfe
,
of
sowing
and
reaping
,
which
the
Apostle
in
this
place
vseth
,
importeth
thus
much
,
that
as
naturally
he
that
soweth
but
little
can
reap
but
little
,
so
he
that
to
this
vse
,
viz.
the
seruice
of
God
,
the
maintenance
of
the
minister
,
bestoweth
but
little
,
shall
thriue
thereafter
.
Hereunto
agreeth
that
which
we
read
.
Mal.
1.
13.
You
haue
offered
that
which
was
torne
and
the
lame
and
the
sicke
:
should
I
accept
this
at
your
hands
●aith
the
Lord
?
But
cursed
be
he
which
hath
in
his
stocke
a
male
,
and
voweth
and
sacrificeth
vnto
the
Lord
a
corrupt
thing
:
for
I
am
a
great
king
,
saith
the
Lord
of
hosts
,
and
my
name
is
terrible
among
the
heathen
.
In
which
words
all
they
are
condemned
,
that
offer
to
God
,
they
care
not
what
:
any
thing
is
good
enough
.
And
the
prophet
tells
them
that
they
procure
themselues
by
so
doing
the
curse
of
God
;
as
also
is
more
plainly
declared
;
Cap.
3.
8.
where
againe
thus
the
Lord
expostu●ateth
with
his
people
:
Will
a
man
spoile
his
Gods
?
Yet
haue
ye
spoyled
mee
.
But
ye
say
Where
in
haue
we
spoyled
thee
?
and
he
answeres
in
tithes
and
offerings
.
And
it
follows
,
Therfore
are
yee
cursed
with
a
curse
,
for
yee
haue
spoyled
me
,
euen
the
whole
nation
.
Verse
.
5.
of
the
same
Chap.
there
is
an
heauy
commination
against
such
as
keepe
backe
the
wages
of
the
hireling
.
I
will
(
saith
God
)
come
neere
to
you
to
iudgement
,
and
I
wil
be
a
shift
witnes
against
those
which
wrongfully
keep
backe
the
hirelings
wages
.
It
is
grounded
vpon
the
law
of
God
.
Leu.
19.
13.
Deu.
24.
14.
15.
The
words
indeede
are
spoken
in
a
more
large
and
generall
sense
then
this
in
question
:
but
seeing
that
Luk.
10
7.
1.
Tim.
5.
18
and
Num.
18.
21.
the
pay
and
maintenance
of
the
minister
is
called
his
hire
and
wages
,
that
generall
including
all
particulars
,
may
well
,
without
any
wronge
to
the
text
,
be
applied
to
this
purpose
.
Now
as
God
threatning
a
curse
may
seeme
to
allude
to
his
owne
law
,
where
pronouncing
cures
,
they
are
such
as
concerne
mens
outward
estates
,
according
to
the
expresse
wordes
thereof
Deut.
28.
16.
totu●
,
Leuit.
26.
and
other
where
in
sundry
places
:
So
what
speciall
curse
and
kinde
of
punishment
in
this
place
,
he
doth
meane
(
in
hope
such
may
credit
others
,
as
happely
will
suspect
my
iudgement
)
let
S.
Hierome
in
f●mine
and
penurie
ye
are
accursed
,
and
me
haue
yee
deceiued
and
defrauded
.
Behold
the
yeare
is
compleat
and
ended
,
and
nothing
is
brought
into
my
treasuries
,
but
all
into
your
owne
storehouses
:
and
therefore
for
the
tenths
and
first
fruites
,
which
had
beene
but
a
small
matter
for
you
to
haue
giuen
me
,
You
haue
lost
all
the
plentie
of
your
●oss●ssions
,
and
the
abundance
of
your
fruites
.
But
that
you
may
know
,
that
this
is
done
by
me
in
mine
anger
,
because
yee
haue
defrauded
me
of
my
part
,
I
exhort
and
admonish
you
,
that
hencefoorth
yee
pay
me
that
which
is
mine
,
&
then
will
I
restore
vnto
you
that
which
is
yours
:
that
is
,
the
other
9
parts
▪
which
,
as
S.
Aug.
obserues
,
Serm.
de
temp.
219.
Quid
auid●
supputas
?
Nouem
tibi
partes
retractae
sunt
,
quia
decima●
dare
●oluisti
.
his
tenth
parte
,
thou
shalt
bee
reuoked
or
brought
to
a
tenth
.
What
hee
meaneth
by
that
speech
sheweth
A●acensis
.
tract
.
〈◊〉
dec
.
where
citing
the
said
sentence
of
S.
Augustine
,
to
leese
ten
times
as
much
another
way
.
Also
in
the
Glosse
vpon
the
decrees
,
Cap.
Maiores
,
16.
q.
17.
S.
August
.
is
cited
,
as
saying
,
that
Therfore
now
a
daies
there
are
so
often
tempestes
and
sterilities
of
Sea
and
Lande
,
dearth
of
victualls
,
mortalities
and
f●mines
,
because
people
doe
not
pay
to
God
their
Tenthes
.
And
in
the
sermon
before
alleadged
hee
saith
directly
;
What
wouldest
thou
doe
,
if
taking
to
himselfe
the
nine
parts
,
God
had
left
thee
but
the
tenth
?
which
surely
is
euen
now
done
,
when
as
the
blessing
of
the
raine
being
withheld
,
thy
hungry
haruest
faileth
,
and
either
the
haile
hath
smitten
,
or
the
frost
hath
scorched
thy
vintage
.
And
let
vs
not
thinke
but
that
this
reacheth
farther
then
to
the
husbandman
;
vnlesse
we
suppose
with
the
heathen
Syrians
,
That
our
God
is
if
the
God
of
the
mountaines
,
of
the
land
,
and
not
of
the
sea
.
Vnto
these
two
Fathers
,
I
will
adioyne
the
words
and
determination
of
two
auncient
Councels
,
and
so
the
iudgement
of
many
Fathers
at
once
.
The
one
is
Concil.
.
Cap.
1●
.
bringeth
in
God
,
speaking
thus
:
Da
mihi
de●imam
,
&c.
Giue
me
my
tenth
.
If
thou
wilt
not
giue
mee
my
tenth
,
I
will
take
away
thy
nine
.
If
thou
wilt
giue
mee
my
tenth
,
I
will
multiplie
thy
nine
.
The
other
is
Synod
.
9.
which
affirmeth
that
No
man
can
can
giue
acceptable
〈◊〉
of
the
rest
,
vnlesse
first
he
separate
the
tenth
vnto
the
Lorde
.
Which
(
saith
that
Councell
)
hee
hath
appointed
or
reserued
for
himselfe
from
the
beginning
;
and
that
many
grudging
to
pay
that
tenth
,
are
therefore
oft
brought
to
a
tenth
parte
.
According
wherevnto
it
hath
beene
long
since
held
for
a
case
of
conscience
among
the
Canonistes
very
cleare
;
that
hee
hath
not
vsed
to
paie
his
tithes
well
,
his
landLord
is
not
bound
in
conscience
to
abate
him
his
rent
;
because
it
is
to
be
presumed
,
That
because
he
paieth
his
tithes
no
better
,
God
doth
punish
him
,
and
will
not
suffer
him
to
prosper
.
And
the
like
sense
and
notice
seemeth
at
this
day
to
rest
,
Gods
part
,
that
they
thinke
they
should
not
prosper
(
as
men
that
haue
robbed
God
himselfe
)
in
the
rest
of
their
goods
.
Which
part
of
godly
feare
beeing
wiped
out
of
the
mindes
of
others
,
makes
them
many
times
to
defile
their
hands
with
this
sinne
without
remorse
:
&
to
vndoe
&
ouerthrow
themselues
without
any
notice
of
the
true
cause
thereof
.
Now
hauing
spoken
thus
much
of
the
disprofit
&
hurte
that
ariseth
in
defrauding
the
minister
of
his
due
,
in
communicating
to
him
our
of
goods
sparingly
,
it
is
easie
to
gather
on
the
other
side
,
that
by
conseq
.
If
for
illiberalitie
and
ill
dealing
,
men
bee
punished
,
that
for
Liberalitie
and
vpright
dealing
in
this
kinde
,
men
are
blessed
of
God
.
For
first
generallie
,
That
God
doth
&
will
blesse
them
that
keep
his
commaundements
&
ordinances
,
is
a
thing
so
out
of
all
question
,
that
it
were
monstrous
impietie
to
doubt
of
it
.
And
this
beeing
a
principall
commaundement
,
appertayning
to
the
first
table
,
Gods
owne
immediate
worship
,
it
must
needs
bee
likewise
,
that
the
greater
blessings
doo
attend
vpon
it
.
For
God
hath
sayd
,
Them
that
honour
mee
,
I
will
honour
:
&
they
that
despise
me
.
shal
be
despised
.
1.
Sam.
2.
30.
Then
for
the
particular
,
we
haue
God
himselfe
the
giuer
of
all
blessings
,
speaking
thus
,
Mal.
3.
10.
Bring
ye
al
the
tithes
into
the
storehouse
,
that
ther
may
bee
meat
in
my
house
.
And
proue
me
now
therewith
saith
the
Lorde
of
hoastes
,
if
I
will
not
open
the
windowes
of
heauen
vnto
you
,
and
poure
you
out
a
blessing
without
measure
.
And
I
will
rebuke
the
deuoure●
for
your
sakes
,
and
hee
shall
not
destroie
the
fruite
of
your
ground
:
neither
shall
the
vine
bee
barren
in
the
field
,
saith
the
Lord
of
〈◊〉
.
To
this
accordeth
Salomon
,
Prouerb
.
3.
9.
where
he
saith
:
Honour
the
Lorde
with
thy
riches
,
and
with
the
first
fruits
of
all
thine
increase
.
So
shall
thy
Barnes
bee
filled
with
abundance
,
and
thy
presses
bu●st
with
new
wine
.
Neither
are
the
words
of
the
imitatour
of
Salomon
,
I
meane
Iesus
the
sonne
of
Syrach
,
in
this
case
vnworthy
to
bee
recited
,
who
Ecclesiasticus
.
35.
6.
hath
thus
:
The
offering
of
the
righteous
maketh
the
altar
fat
,
and
the
smell
therof
is
sweet
before
the
Lorde
.
Giue
the
Lorde
his
honour
with
a
good
and
liberall
eie
,
&
diminish
not
the
first
fruits
of
thine
hands
.
In
all
thy
gifts
shew
aisifull
countenance
;
and
dedicate
thy
tithes
with
gladnes
.
Giue
vnto
the
most
highe
according
as
hee
hath
enriched
thee
;
and
looke
what
thine
hand
is
able
,
giue
with
a
cherefull
eie
:
for
the
Lord
recompenseth
it
,
and
will
giue
7.
times
as
much
.
To
these
,
forsomuch
as
the
Temple
and
ministerie
of
the
Temple
bee
Connexa
,
wee
may
adde
that
of
the
Prophet
Haggai
,
cap.
2.
19.
Consider
I
praie
you
in
your
minds
,
from
this
daie
and
afore
▪
from
the
24.
daie
of
the
9.
moneth
,
euen
from
this
daie
that
the
foundation
of
the
Lords
temple
was
laid
.
Consider
it
I
saie
in
your
minds
:
Is
the
seed
yet
in
the
Barne
,
as
yet
the
vine
and
the
fig-tree
,
&
the
Pomgranate
and
the
oliue
tree
hath
not
brought
foorth
.
From
this
daie
I
will
blesse
you
,
viz.
with
all
kinde
of
plentie
,
&
abundaunce
of
wealth
and
riches
.
But
what
are
these
to
vs
?
These
things
were
spoken
to
the
Iewes
,
Yes
,
Philip.
V.
10.
Now
I
reioice
in
the
Lorde
greatlie
,
that
now
at
the
last
,
yee
are
reuiued
againe
to
care
for
mee
.
Yee
haue
done
well
that
yee
did
communicate
vnto
mine
affliction
.
Not
that
I
desire
a
gift
,
but
I
desire
the
fruite
which
maie
further
your
reckning
.
Now
I
haue
receiued
all
and
haue
plentie
.
I
was
euen
filled
,
after
that
I
had
receiued
of
Epaphroditus
that
which
came
from
you
,
an
odour
that
smelleth
sweet
,
a
Sacrifice
acceptable
and
pleasant
vnto
God
.
And
my
God
shall
fulfill
all
your
necessities
thorough
his
riches
in
Christ
Iesus
,
&c.
See
what
words
of
affection
are
here
.
what
commendation
of
this
dutie
our
Apostle
giueth
.
It
is
a
sacrifice
acceptable
&
pleasant
to
God
:
he
reioiceth
at
it
:
he
desireth
it
not
so
much
for
his
owne
need
,
though
hee
were
in
necessitie
,
as
for
their
riches
:
that
by
it
their
accounte
might
bee
augmented
:
and
for
it
,
God
(
as
hee
assureth
them
)
would
fulfill
all
their
necessities
.
Syrach
saith
,
God
will
recompense
it
7.
fold
.
Salomon
assureth
that
so
thy
barnes
shal
bee
filled
:
and
the
presses
euen
burst
with
abundance
.
And
God
himselfe
saith
:
if
they
would
but
prooue
him
vpon
this
point
,
they
should
see
how
hee
would
open
the
windowes
of
heauen
,
and
poure
downe
blessings
:
that
hee
would
rebuke
the
Deuourer
,
and
make
their
land
to
bee
a
pleasant
land
,
&c.
What
words
might
God
haue
vsed
rather
then
these
,
to
perswade
vs
in
this
point
,
to
stop
their
mouthes
and
answere
all
them
,
that
account
the
mainteance
of
the
minister
to
bee
a
matter
of
charge
,
and
themselues
to
bee
empouerished
thereby
?
Hee
will
haue
vs
to
know
,
that
he
doth
recompense
it
cum
foenore
with
aduantage
;
and
that
it
is
a
surer
way
to
make
a
man
rich
,
then
the
imployment
of
it
in
any
other
course
.
was
blessed
for
Iosephs
sake
:
Obed
Edom
because
of
the
Arke
:
and
the
wydowes
store
by
reason
of
Elias
.
Euen
so
men
are
blessed
,
bettered
,
and
enriched
:
not
beggered
,
when
hee
is
mainteined
as
hee
should
bee
.
God
deales
with
men
in
this
case
▪
as
husbandmen
with
their
grounds
.
The
ground
which
of
it selfe
is
fertile
,
&
yeelds
them
most
store
,
they
toile
and
keep
best
,
they
plant
and
sow
most
,
that
it
may
the
better
yeeld
them
increase
:
And
God
,
those
that
shew
themselues
most
thankefull
vnto
him
,
by
paying
duelie
his
part
,
most
louing
vnto
,
and
carefull
for
their
ministers
,
by
mainteining
them
aright
,
hee
doth
most
blesse
:
maketh
their
stoare
most
increase
,
and
their
labour
best
to
prosper
,
that
so
they
may
bee
more
and
more
able
to
doo
their
dutie
,
and
further
religion
.
1.
The
godly
Iewes
beleeued
thus
:
in
consideration
whereof
they
vsed
of
old
,
to
call
their
Tithes
Diuitiarum
Sepem
,
the
hedge
of
their
riches
;
Rab.
Aq.
in
Pirt-Aboth
.
They
taught
it
(
as
wee
haue
already
seene
)
for
doctrine
currant
and
worthy
beleefe
,
That
The
Lord
dooth
recompence
this
kind
of
Li●eralitie
,
&
(
will
giue
for
it
7.
times
asmuch
,
Ecclesiasticus
,
35.
7.
That
thereby
their
barnes
should
bee
filled
with
abundance
,
and
their
presses
run
ouer
with
new
wine
.
And
vpon
assurance
and
perswasion
thereof
vsed
to
pay
their
tithes
,
and
other
accustomed
duties
,
not
as
our
people
often
doo
,
with
murmuring
and
grudging
,
sparingly
&
fraudulentlie
,
as
if
they
counted
all
lost
that
went
that
waye
:
but
cheerefully
and
gladly
,
liberallie
&
most
iustlie
,
as
if
they
accounted
themselues
to
receiue
not
to
yeeld
a
benefit
:
and
to
bee
beholding
to
the
Leuits
and
priests
that
they
did
vouchsafe
to
accept
at
their
hands
such
oblations
,
&c.
2.
The
deuouter
sorte
of
the
heathen
thought
thus
,
as
withnesseth
Diod.
Sic.
lib.
5.
cap.
2.
Biblith
.
who
saith
,
that
many
of
the
R●manes
vowed
&
payd
their
Tithes
to
Hercules
:
posteaque
fortunatiores
facti
,
&
afterward
became
the
wealthier
:
and
that
the
Custome
of
paying
Tithes
began
of
this
,
That
some
of
the
heathen
Gods
had
told
and
promised
,
that
whoso
would
offer
vnto
them
the
tithes
of
all
their
goods
,
should
haue
a
happie
life
,
&
great
increase
of
wealth
:
which
the
heathen
people
beleeuing
to
bee
true
,
did
obserue
such
payment
.
3.
That
this
was
also
the
faith
and
perswasion
of
the
godly
Christians
in
auncient
times
,
is
very
manifest
by
their
Testimonies
,
&
their
practise
.
For
S.
August
.
saith
expressely
:
Our
forefathers
therfore
abounded
in
all
kinde
of
wealth
and
plentie
,
because
they
duely
payd
to
God
his
tithes
,
and
to
Caesar
his
tribute
.
And
a
little
after
in
the
same
place
,
in
the
person
of
God
,
he
speaketh
thus
:
what
?
wouldest
thou
put
out
thy
goods
to
increase
?
wilt
thow
lay
out
little
,
and
receiue
for
it
more
?
Behold
,
Giue
to
mee
then
saith
the
Lord
:
I
doo
receiue
little
,
and
giue
for
it
more
.
And
otherwhere
.
O
homines
stulti
,
&c.
O
men
vnwise
,
what
hurte
doth
God
commaunde
,
(
in
demaunding
the
tenth
)
that
hee
should
not
deserue
to
bee
hearde
?
Thou
giuest
not
this
gratis
,
If
thou
wilt
giue
him
thy
Tithes
,
thou
shalt
receiue
not
only
aboundance
of
fruites
,
but
also
health
of
body
.
Thy
barnes
(
saith
the
scripture
)
shall
bee
filled
with
corne
,
and
thy
presses
flow
ouer
with
wine
.
And
,
There
shall
not
be
among
them
any
plague
nor
infirmitie
.
The
Councell
of
Tribur
.
(
as
you
heard
before
)
supposeth
God
to
say
thus
vnto
vs
;
Da
mihi
decimam
,
&c.
Giue
mee
the
tenth
:
If
thou
giue
mee
the
tenth
,
I
will
multiply
to
thee
the
nine
parts
:
&
againe
Si
ergo
quaerat
aliquis
,
Cur
deci●●●
dantur
?
Sciat
▪
&
.
If
any
therefore
doe
make
a
question
,
why
tithes
are
to
be
paid
?
Let
him
know
that
therfore
they
are
to
be
giuen
,
that
by
such
deuotion
God
being
pacified
,
may
more
largely
afford
vs
those
thing●
that
be
necessarie
.
&c.
It
may
appeare
also
by
their
practise
,
in
that
they
did
so
generally
euery
where
,
all
Christendome
ouer
,
giue
vp
and
establish
to
the
Church
their
tithes
both
Predial
and
personall
,
2.
continue
their
oblations
,
and
3.
bestowe
vpon
the
Church
sundry
endowments
of
lands
&
possessions
,
&c.
which
how
might
it
be
they
could
possibly
in
so
generall
,
vniforme
,
large
and
liberall
manner
and
measure
euer
haue
been
induced
vnto
,
had
it
not
been
,
that
they
hel
&
belieued
this
as
a
truth
most
certaine
&
vndoubted
,
That
being
liberall
to
God
and
his
ministers
,
they
should
procure
God
to
be
liberall
vnto
them
:
by
dealing
fauourably
and
vprightly
with
the
one
,
they
should
obtaine
fauour
blessing
and
prosperitie
of
the
other
?
Now
as
the
very
heathen
,
the
godly
Iewes
,
and
the
auncient
and
most
religious
Christians
beleeued
this
to
be
true
,
viz.
That
by
paying
to
God
their
tithes
,
and
honoring
him
liberally
with
their
goods
,
and
by
consequence
,
by
maintaining
the
minister
of
God
in
good
and
liberall
sort
,
they
were
not
the
poorer
,
but
the
richer
,
they
did
not
hinder
themselues
,
but
made
themselues
to
prosper
:
So
must
we
beleeue
also
,
vnlesse
we
do
or
will
imagine
,
that
they
all
were
foolishly
deceiued
,
&
did
they
knew
not
what
,
or
(
which
God
forbid
)
thinke
that
God
in
making
such
promises
and
offers
of
blessings
,
and
happines
,
doth
but
feed
&
deceiue
vs
with
vain
words
,
but
draw
vs
on
with
friuolous
allurements
to
hinder
&
vndo
our selues
.
But
Be
not
we
deceiued
.
God
neither
will
be
mockt
with
in
this
matter
at
our
hands
,
nor
doth
he
mocke
&
delude
vs
:
what
he
promiseth
he
will
make
good
.
He
hath
wel
wherwithall
to
doe
it
.
If
we
sowe
plentifully
,
we
shall
reape
plentifully
.
God
(
saith
S.
Aug.
)
is
alwaies
ready
to
do
vs
good
▪
but
he
is
oft
stayed
from
doing
it
,
and
yet
they
will
not
(
of
that
they
haue
)
offer
or
giue
to
him
any
thing
againe
.
Heereof
let
men
conside●
well
.
Seria
res
agitur
.
It
is
a
matter
of
importance
that
is
in
hand
:
&
such
as
concernes
euery
man
very
much
.
Hereby
shall
al
be
tryed
.
I
know
that
men
do
now
adaies
respect
profit
and
gaines
not
a
little
:
and
will
not
deny
,
but
,
that
(
as
the
world
now
goes
)
men
had
need
to
vse
any
good
course
they
may
,
to
saue
and
spare
,
to
get
and
increase
their
goods
.
But
let
men
be
aduised
,
that
in
this
matter
they
run
not
a
wrong
course
,
and
whereby
they
think
to
saue
a
little
,
they
leese
much
:
&
fearing
to
lay
out
any
thing
,
they
gaine
nothing
.
In
no
case
more
then
in
this
,
is
that
fulfilled
which
Salomon
hath
,
Prouerb
.
11.
24.
There
is
that
scattereth
,
and
is
the
more
increased
:
but
he
that
spareth
more
then
is
right
,
sur●ly
commeth
to
pouertie
.
And
ponder
aright
,
whether
of
the
two
they
ought
to
beleeue
;
Humane
and
carnall
imaginations
that
suppose
men
are
hindred
,
or
God
that
saith
they
are
enriched
thereby
:
mens
vaine
fantasie
,
that
say
it
is
a
burthen
,
a
charge
,
a
very
beggering
of
the
place
,
to
maintaine
the
minister
liberally
,
or
Gods
word
that
teacheth
,
it
is
a
benefit
,
the
way
to
riches
,
the
direct
meanes
to
get
aboundance
,
wealth
,
&
prosperitie
:
worldly
&
couetous
motions
which
insinuate
,
that
to
haue
lesse
teaching
,
and
preaching
,
lesse
exercise
of
religion
is
most
for
their
profit
,
and
best
for
the
place
,
or
Christ
himselfe
which
testifieth
and
assureth
vs
,
that
if
we
seeke
the
kingdome
of
God
,
which
is
there
principally
found
,
where
the
preaching
of
the
word
is
most
plentifull
,
all
these
things
,
these
outward
,
transitorie
&
worldly
things
which
serue
for
this
present
life
onely
,
shall
bee
added
▪
and
as
it
were
were
exabundanti
,
throwne
in
vnto
vs
,
and
come
vnlooked
for
.
CHAP.
X.
Comprehendeth
,
The
summe
and
conclusion
of
the
whole
discourse
.
And
declareth
some
motiues
that
haue
put
the
Authour
in
hope
,
that
his
labour
shal
not
be
without
some
good
effect
:
which
God
for
his
Gospels
sake
vouchsafe
.
Amen
.
NOw
haue
I
through
Gods
Asistance
,
broght
to
an
end
the
explication
of
this
parcell
of
scripture
that
teacheth
al
men
the
wil
&
rule
of
God
,
touching
the
ordinarie
maintenance
of
the
ministers
of
his
Church
.
In
handling
whereof
I
haue
somewhat
at
large
(
and
yet
not
so
largely
as
vpon
many
occasions
I
might
)
declared
the
particulars
therof
in
such
sort
and
maner
as
at
the
first
I
purposed
them
,
and
the
scope
whereunto
I
haue
had
respect
,
did
require
:
And
haue
plainly
prooued
by
apparant
reasons
,
the
minister
of
God
to
the
end
he
may
be
enabled
and
not
discouraged
in
his
Ministry
,
ought
to
haue
such
maintainance
,
allotted
&
assured
him
as
is
liberal
&
sufficient
,
and
the
same
certaine
not
voluntarie
:
that
so
he
may
as
well
know
,
what
to
receiue
for
his
maintenance
as
to
doe
and
performe
for
his
office
.
To
this
,
euery
one
that
is
a
hearer
of
the
word
,
must
for
his
part
,
without
respect
what
others
doe
,
according
as
God
hath
enabled
him
yeeld
and
contribute
,
out
of
such
goods
in
general
,
and
out
of
all
such
goods
in
speciall
,
as
God
hath
blest
him
with
with
.
Wherein
no
vaine
pretenses
,
no
idle
excuses
can
take
place
,
for
God
will
not
be
mocked
.
This
being
Gods
rule
and
measure
,
that
what
a
man
soweth
,
that
also
shall
he
reape
.
Touching
the
practise
of
this
doctrine
,
He
that
reades
aduisedly
what
I
haue
written
,
shall
plainly
perceiue
,
That
the
auncient
and
vsuall
practise
of
our
Church
was
agreeable
hereunto
.
For
so
long
as
our
Ministery
enioyed
wholly
her
endowments
,
her
offerings
and
her
tithes
:
in
a
word
so
long
as
there
were
in
the
land
none
other
then
Rectories
so
long
as
each
sort
of
Tithes
Personal
as
well
as
Predial
were
duely
paid
vnto
the
Church
:
so
long
our
ministers
could
not
but
be
condignely
mainteined
.
From
which
looke
how
farre
the
estate
of
our
ministery
at
this
present
is
declined
,
so
farre
doe
we
come
short
of
the
due
and
right
practise
of
this
doctirne
.
The
principall
cause
that
hath
moued
me
to
handle
this
argument
,
hath
beene
the
loue
I
beare
vnto
the
Church
of
God
,
and
feruent
desire
I
haue
to
see
the
Ministerie
thereof
in
our
land
at
length
to
flourish
,
or
at
least
to
be
competentlie
prouided
for
,
&
redeemed
from
that
seruile
condition
,
needines
&
contempt
,
wherein
a
great
part
thereof
doth
dwel
.
The
sight
and
notion
wherof
cannot
but
moue
the
harts
of
all
such
as
sincerely
loue
learning
and
religion
,
to
lament
it
,
&
to
desire
,
and
,
what
in
them
is
,
indeuour
the
redresse
thereof
.
To
bring
this
throughly
to
passe
,
the
right
and
best
way
is
,
That
the
true
,
and
ancient
practize
of
our
Church
in
this
behalfe
,
which
yet
continues
(
God
be
praised
)
in
the
greatest
part
of
our
land
,
and
in
most
parishes
,
might
be
restored
into
all
,
and
firmely
setled
againe
throughout
the
same
.
But
of
that
seeing
there
is
little
hope
,
the
next
way
is
,
That
the
state
of
our
Ministerie
for
maintenance
might
be
reduced
as
neere
vnto
that
best
and
absolute
course
,
as
possibly
and
conueniently
might
be
.
How
this
might
be
effected
,
may
be
perceyued
by
that
I
haue
written
.
Which
I
haue
published
to
the
world
,
in
hope
thereby
to
occasion
such
of
the
lay
sorte
as
are
godly
minded
,
of
their
owne
accord
,
so
farre
as
lies
in
them
,
to
put
the
same
in
practise
▪
those
that
be
of
the
ministerie
,
better
to
consider
of
its
estate
and
miserie
,
&
with
mee
to
open
their
mouthes
in
so
good
and
necessary
a
cause
:
Neither
am
I
altogether
without
hope
that
the
same
may
be
some
motiue
and
inducement
vnto
such
as
be
in
place
of
authoritie
,
to
prouide
for
it
by
holesome
and
effectuall
Lawes
.
The
causes
and
motiues
that
haue
bred
and
confirmed
in
mee
this
hope
and
expectation
are
these
;
1.
For
the
matter
handled
the
whole
treatise
throughout
,
I
haue
deliuered
nothing
but
the
truth
,
nothing
but
what
is
consonant
to
the
word
of
God
▪
to
reason
&
equitie
,
and
to
all
auncient
and
good
practise
.
For
though
I
dare
not
assume
vnto
my selfe
(
let
no
man
so
vnderstand
mee
)
that
euery
sentence
,
euery
reason
and
argument
,
euery
answere
is
such
:
yet
for
the
maine
points
and
more
generall
positions
themselues
,
I
hold
them
to
bee
so
agreeable
to
trueth
,
&
consonant
to
reason
,
that
I
doubt
not
to
affirme
,
That
therein
I
haue
spoken
nothing
but
the
trueth
,
nothing
but
what
is
agreeable
to
reason
and
equitie
:
and
therefore
ought
where
wee
faile
to
be
put
in
practise
,
aswell
as
where
already
we
are
in
the
right
be
continued
.
2.
In
regard
of
the
persons
whom
it
concerneth
,
namely
the
ministers
,
&
those
not
a
few
,
of
our
Church
,
the
ministers
I
say
of
the
Gospel
,
and
Preachers
of
the
word
of
God
.
Their
cause
it
is
that
I
doo
handle
,
their
greeuances
that
I
doo
make
knowne
.
And
it
semeth
vnto
mee
,
That
seeing
there
is
regard
had
of
men
of
all
other
professions
,
&
vpon
due
suggestion
,
conuenient
relief
&
remedies
graunted
&
affoorded
from
time
to
time
for
their
wants
&
distresses
,
there
is
great
reason
&
cause
why
we
should
hope
,
that
they
also
may
obtein
the
like
fauour
&
benefit
,
the
like
or
greater
cause
once
appearing
.
For
,
for
my
part
,
I
can
not
,
nor
will
not
conceiue
so
euill
of
those
thorough
whose
hands
these
things
must
passe
,
and
by
whose
meanes
principallie
this
kinde
of
redresse
must
come
,
that
they
will
be
vpright
&
indifferent
to
all
sorts
of
persons
else
,
&
partiall
&
hard
vnto
the
ministers
of
the
Gospell
only
.
Though
it
be
true
,
that
,
The
Laytie
is
alwaies
offended
with
the
Cleargie
,
&
ready
to
hurt
them
what
they
can
:
yet
my
perswasion
is
,
that
this
shal
be
found
true
,
but
only
in
the
vulgar
sorte
of
them
:
&
that
the
better
&
worthier
sort
,
specially
they
,
who
are
chosen
&
singled
out
from
all
the
rest
,
as
men
of
an
vpright
hearte
&
fearing
God
,
wil
shew
themselues
euery
way
indifferent
to
one
as
wel
as
to
another
:
and
howsoeuer
any
passion
or
affection
may
sway
them
this
or
that
waye
at
home
in
their
priuate
affaires
,
yet
beeing
in
place
where
only
the
Commune
Bonum
of
Ch.
or
countrie
is
to
be
respected
,
they
will
with
the
heathen
man
emploied
for
his
common
wealth
,
Simultates
deponere
,
lay
aside
all
grudges
&
passions
,
&
looke
only
to
that
which
their
place
and
calling
,
equitie
and
pietie
requireth
at
their
hands
.
3.
The
present
time
:
In
which
,
religion
being
now
throughly
setled
,
Heresies
extirped
,
Schismes
suppressed
,
&
all
contentions
about
doctrine
or
discipline
wel
quieted
,
also
knowledge
&
learning
abounding
,
&
the
vse
&
necessitie
of
a
learned
ministerie
more
then
heretofore
appearing
,
that
opportunitie
is
offered
to
prouide
for
the
externall
state
&
good
of
the
Church
and
ministerie
thereof
,
which
in
former
times
was
not
to
bee
had
.
4.
The
present
estate
of
our
ministerie
,
which
differing
farre
from
that
some
30.
or
40.
yeares
agoe
it
was
,
necessarilie
requireth
a
better
regard
to
be
had
thereof
.
For
then
the
ministerie
was
filled
vp
with
Tag
,
rag
,
such
as
the
time
would
yeeld
:
Taylers
,
Weauers
,
Coblers
,
&c.
and
whosoeuer
else
but
would
,
was
made
a
priest
.
Whose
desert
commonly
was
such
,
That
if
they
had
but
x.
pounds
a
yeare
,
lesse
(
if
their
maint
.
should
be
proportioned
to
their
merit
)
was
enough
for
them
.
But
now
(
God
be
thanked
)
our
ministery
either
is
,
or
(
if
due
prouision
for
them
were
allotted
)
presently
might
bee
stoared
with
able
&
learned
men
.
And
were
it
not
lamentable
(
what
if
I
sayd
intollerable
?
)
That
such
men
,
graduates
,
Preachers
,
&c.
should
be
faine
to
serue
,
(
as
oft
they
doo
)
like
those
hedge
priests
,
for
x.
pounds
a
yeare
?
And
that
men
,
hauing
spent
their
friends
wealth
,
their
owne
patrimonie
,
their
golden
time
&
best
daies
,
in
great
and
sundry
studies
,
should
be
inforced
to
accept
of
a
peeld
Benefice
not
worth
aboue
20.
pounds
,
or
30.
pounds
a
yeare
?
Is
this
condigne
reward
for
such
studies
&
expenses
?
&
fit
maintenance
for
such
men
?
Surely
in
mine
eye
,
it
is
an
indignity
so
great
,
That
with
lesse
sin
a
great
deale
might
we
continue
and
keepe
still
those
vnworthie
men
in
the
ministerie
,
then
,
not
prouiding
due
and
competent
maint
.
for
them
,
procure
in
these
:
considering
that
to
contemne
and
abase
them
that
are
worthy
contempt
is
in
it selfe
no
great
fault
;
but
to
make
them
contemptible
that
deserue
honour
,
and
debase
them
that
for
their
learning
&
excellent
gifts
are
worthy
double
honour
and
great
preferment
,
can
be
no
small
offence
.
5.
Whereas
the
reuerend
fathers
of
our
Church
haue
by
their
late
Canons
prouided
,
and
will
no
doubt
to
their
vttermost
,
carefully
respect
the
obseruation
thereof
,
viz.
that
hencefoorth
none
be
admitted
into
the
ministerie
,
but
such
,
as
in
some
tollerable
measure
be
fit
therefore
;
I
see
not
how
they
can
to
the
full
performe
this
,
vntill
all
their
Churches
be
duely
prouided
for
,
of
some
tollerable
&
competent
maintenance
which
in
many
100.
Churches
is
yet
wanting
:
but
must
,
will
they
nill
they
,
now
&
then
lay
their
hands
on
some
vnfit
&
vnlearned
persons
;
least
else
,
such
poore
,
ransacked
and
impayred
Churches
be
left
wholly
destitute
.
Wherfore
,
it
behooues
that
better
prouision
be
made
then
yet
in
many
places
is
:
til
which
be
done
,
the
fault
&
cause
in
mine
opinion
is
rather
to
be
imputed
vnto
those
that
,
rather
then
they
will
duely
prouide
for
Churches
,
will
haue
such
:
then
vnto
those
,
that
such
necessitie
compelling
,
ordeine
such
to
be
in
the
ministerie
.
6.
This
also
doth
not
a
little
encourage
mee
,
for
that
I
doo
not
,
as
affecting
innouation
and
singularitie
broach
any
straunge
,
new
,
difficult
and
vntried
course
,
but
(
against
all
such
as
affect
newfangled
,
confused
and
deformed
platformes
)
doo
,
vrge
only
A
Reducing
(
and
that
but
in
some
measure
)
where
wee
haue
by
corruption
of
times
digressed
,
Vnto
that
course
,
which
alreadie
planted
in
the
land
,
since
Popery
vnder
Popery
,
and
before
Poperie
,
hath
continued
,
in
most
places
is
still
practized
,
and
for
the
particulars
is
such
,
&
of
such
sorte
,
as
I
am
assured
no
reasonable
and
religious
man
,
but
will
easily
graunt
,
that
it
were
to
bee
wished
might
in
all
places
bee
setled
.
7.
The
things
in
particular
that
I
intimate
to
need
redresse
,
are
so
few
,
so
reasonable
,
so
necessary
,
&
so
easie
to
be
effected
and
had
,
that
is
to
say
;
1.
An
endowment
of
all
Churches
;
all
those
Beggerlie
stipends
that
many
where
yet
doo
stand
,
being
wholly
remooued
&
doone
away
.
2.
A
larger
endowment
of
some
Churches
,
which
hitherto
are
very
sparely
,
badly
,
and
vnreasonablie
endowed
.
3.
A
mitigation
of
some
vnreasonable
,
and
ouerhard
Customes
,
prescriptions
and
Compositions
.
4.
A
due
prouision
for
recouerie
of
personall
tithes
,
either
in
kinde
by
Computation
,
or
(
more
likely
to
be
obteined
)
not
in
kinde
,
by
some
reasonable
&
real
composition
.
These
things
are
I
say
so
few
,
so
reasonable
,
so
necessary
,
and
so
easie
to
bee
effected
,
that
verely
I
doo
hope
,
few
or
none
will
oppose
thereagainst
.
8.
Ad
to
these
the
effects
and
vse
of
these
things
,
namely
the
increase
and
condigne
reward
of
learning
,
the
furtherance
of
the
Gospell
,
the
bettering
of
our
ministerie
,
the
planting
of
able
&
worthy
teachers
(
where
now
they
are
most
seldome
found
)
in
the
greatest
congregations
,
and
by
consequence
,
the
peoples
owne
saluation
&
eternall
good
,
&c.
All
which
,
with
other
like
laudable
effects
cannot
but
ensue
of
the
practise
hereof
,
if
it
were
in
all
places
in
some
good
measure
setled
.
There
is
great
desire
pretended
at
this
daie
of
a
learned
ministerie
,
&
not
a
few
doo
see
,
that
the
greatest
&
in
maner
the
only
let
thereto
at
this
present
is
want
of
maintainance
.
If
the
desire
thereof
be
as
great
and
sincere
,
as
the
meanes
to
procuremaint
▪
is
ordinarie
and
easie
to
be
had
,
the
thing
desired
will
with
great
facilitie
and
readines
be
accomplished
.
9.
It
doth
also
appeare
,
that
there
is
great
care
had
,
&
much
desire
expressed
,
to
weed
popery
out
of
the
land
,
&
reduce
the
fautors
therof
into
a
better
course
.
To
which
purpose
former
lawes
haue
lately
bene
much
and
worthily
explained
enlarged
&
corroborated
.
This
can
by
no
one
means
better
●e
effected
,
then
by
encreasing
(
by
means
of
good
maintenance
)
the
number
of
good
&
able
teachers
.
Where
doe
such
commonly
desire
to
nestle
themselues
,
but
in
some
obscure
and
blind
places
where
is
little
or
no
preaching
?
And
what
Ministers
of
our
Church
doe
they
more
fauour
,
then
such
as
bee
ignorant
and
simple
?
which
argues
,
The
more
preachers
,
the
fewer
papists
;
The
better
Ministerie
,
the
lesse
poperie
.
Light
and
darknes
,
preaching
and
papistrie
will
neuer
dwell
together
.
So
that
this
is
one
principall
way
indeed
Sine
vi
et
Sanguine
to
root
out
and
expell
from
among
vs
this
pestilent
religion
.
10.
Moreouer
,
I
doe
see
that
the
performance
heereof
will
tend
much
to
the
credit
of
the
Gospell
,
and
praise
of
vs
that
professe
it
:
as
contrariwise
▪
the
neglect
and
omission
hereof
is
to
the
reproach
of
the
one
and
shame
of
the
other
.
For
how
can
it
be
other
then
a
reproach
and
dishonour
to
our
land
,
that
God
hauing
blest
it
aboue
other
lands
with
varietie
and
plentie
of
all
things
,
yet
no
small
number
of
the
ministers
of
God
therein
should
liue
,
as
if
it
were
some
hungry
&
barren
soile
,
in
neede
&
penurie
of
al
things
?
that
professing
religion
and
pretending
a
zeale
vnto
the
Gospel
,
we
should
yet
hold
in
contempt
&
vile
account
the
Ministers
of
the
Gospel
?
&
should
suffer
them
(
as
hitherto
in
many
places
)
to
liue
by
the
curtesie
of
the
people
,
no
due
maintenence
prouided
for
them
?
And
how
can
it
be
but
a
reproach
&
discredit
to
our
towns
&
Cities
,
to
our
trades-me
&
artificers
(
if
they
could
see
their
owne
shame
)
that
whereas
the
Ministers
that
liue
in
the
countrie
parishes
&
among
husband-men
,
doe
commonly
liue
in
very
good
sort
,
equall
with
the
wealthier
of
the
place
;
such
as
liue
in
townes
and
citties
,
among
trades-men
,
&c.
liue
commonly
in
very
poore
and
needie
estate
,
like
vnto
the
poorer
sort
:
and
that
among
the
former
,
though
the
parish
be
not
aboue
30.
or
40.
housholdes
,
the
Minister
liues
better
then
among
the
later
,
though
the
parish
be
an
100.
yea
200.
housholdes
?
On
the
other
side
,
would
it
not
be
a
great
praise
vnto
vs
,
and
singular
testimonie
of
our
sincere
zeale
vnto
the
Gospell
,
if
the
Ministers
thereof
were
so
well
respected
,
and
so
duely
prouided
for
,
that
in
euery
parish
there
were
such
tollerable
maintenance
at
the
least
,
for
the
Minister
of
the
place
,
prouided
and
setled
,
that
generally
the
whole
land
through
,
aswell
as
in
London
,
it
might
truely
be
said
,
That
(
vnles
it
be
through
their
owne
default
)
There
is
not
one
needie
and
very
poore
Minister
therein
.
These
with
some
other
,
The
God
of
all
grace
,
authour
and
giuer
of
euery
good
gift
,
so
worke
in
all
those
that
professe
the
name
of
Christ
,
and
desire
the
prosperitie
of
his
Gospell
,
by
the
inward
operation
of
his
holy
spirit
,
That
they
may
alwaies
doo
those
things
that
be
well
pleasing
in
his
sight
:
and
yeeld
such
Christian
&
vnfeined
obedience
to
his
holy
word
&
ordinance
,
as
may
be
to
the
edifying
of
his
Church
,
furtherance
of
his
Gospel
,
the
good
example
of
others
,
the
euerlasting
comfort
of
their
owne
soules
,
&
aboue
all
to
the
eternall
praise
and
glory
of
God
,
the
father
of
our
Lord
Iesus
Christ
.
To
whome
with
the
Father
and
the
holy
spirite
bee
all
honour
and
glorie
both
now
and
for
euer
.
Amen
.
FINIS
.