THE
ROYAL
LAW
:
OR
,
THE
RVLE
OF
EQVITIE
:
PRESCRIBED
VS
BY
CHRIST
.
MATH.
7.
VERS.
12.
HOW
necessarie
Lawes
are
among
men
,
as
daily
experience
doth
declare
:
so
the
practise
of
God
the
Creatour
doth
make
manifest
,
who
creating
man
,
wrote
in
his
heart
an
eternal
Law
,
the
curse
of
the
law
,
He
came
not
to
destroy
the
law
,
but
to
fulfill
it
,
being
indeede
the
end
of
the
Law
,
but
as
S.
Aug.
long
agoe
obserued
,
Finis
perficiens
non
interficiens
:
consummating
not
consuming
.
And
for
our
better
furtherance
both
in
the
vnderstanding
and
obseruing
thereof
,
at
one
time
abridged
the
whole
Law
and
the
Prophets
,
into
these
two
precepts
,
1.
Diliges
Dominum
,
&c.
Thou
shalt
loue
the
Lord
thy
God
,
with
all
thy
heart
,
with
all
thy
soule
,
with
all
thy
minde
,
and
with
all
thy
strength
:
and
2.
Diliges
Proximum
,
&c.
Thou
shalt
loue
thy
neighbour
as
thy selfe
:
and
at
another
time
summed
vp
both
the
law
and
the
Prophets
,
so
farre
as
concerneth
mans
duty
to
man
,
into
this
Compendium
,
Quaecunqueigitar
,
&c.
Whatsoeuer
ye
will
that
men
do
to
you
,
euen
so
do
ye
vnto
them
.
Al
which
shew
that
men
can
no
more
liue
without
lawes
,
then
a
blinde
man
walke
without
a
guide
.
It
cannot
therfore
(
I
suppose
)
be
a
labour
vnfit
,
or
a
worke
vnnecessary
,
to
spend
some
time
on
this
argument
,
and
by
meditating
a
little
on
this
principall
and
notable
Ground
of
humane
lawes
,
that
Royal
Law
propounded
vnto
vs
,
and
enacted
for
vs
by
Christ
himselfe
,
Wherein
that
I
may
conteine
my selfe
within
conuenient
compasse
,
-
The
1.
Author
.
of
this
Law
.
-
The
2.
Forme
.
of
this
Law
.
-
The
3.
Sence
of
this
Law
.
-
The
4.
Vse
of
this
Law
.
To
the
which
in
fine
,
I
will
adioyne
some
speciall
Application
thereof
,
according
to
the
state
and
time
wherein
we
doe
liue
.
The
consideration
wherof
,
will
,
if
I
be
not
deceiued
,
present
some
,
and
intimate
many
more
profitable
and
worthy
obseruations
vnto
our
eyes
and
minde
.
[
j
](A21109-e2380-b)
j
The
Author
is
Christ
.
Which
argues
1.
This
law
to
be
perfect
and
good
.
Math.
16.16
.
Ioh.
1.14
.
and
17.
In
all
lawes
The
Author
thereof
,
who
made
it
,
as
the
efficient
cause
,
is
worthy
to
be
considered
.
For
vpon
the
worthinesse
or
vnworthinesse
,
the
great
or
small
estimation
of
him
,
doth
the
force
and
vigor
,
the
state
and
nature
of
the
law
much
depend
.
To
which
point
,
if
we
doe
but
a
little
cast
our
eye
,
forsomuch
as
the
maker
of
this
law
is
Christ
our
Lord
,
he
that
is
the
Sonne
of
God
,
and
wisedome
of
the
Father
:
he
by
whom
and
for
whom
all
things
were
made
,
all
things
are
made
subiect
(
for
vnto
him
is
giuen
all
power
both
in
heauen
and
in
earth
)
we
shall
easely
perceiue
this
law
to
be
most
equall
and
iust
,
most
holy
and
good
,
most
fit
and
necessarie
.
For
who
should
enact
what
is
iust
and
equall
,
if
not
Iustice
it selfe
?
decree
what
is
holy
and
good
,
if
not
Goodnesse
it selfe
?
or
prescribe
what
is
fit
and
necessarie
,
if
not
Wisedome
it selfe
?
In
lawes
made
by
men
,
wee
may
euer
suspect
their
soundnesse
,
and
therefore
as
men
that
are
to
buy
wares
,
will
view
them
well
before
they
bargaine
for
feare
of
deceipt
;
or
that
are
to
receiue
money
,
will
trie
it
well
least
else
they
take
crackt
for
currant
,
and
base
for
good
coyne
:
it
is
not
amisse
,
that
wee
examine
and
prooue
them
well
by
this
and
other
rules
of
perfection
,
before
wee
approoue
and
practise
them
;
assured
,
that
it
is
said
in
this
case
no
lesse
then
in
any
other
,
This
sheweth
vs
likewise
the
large
extent
that
this
law
hath
,
out
of
Date
and
vse
.
If
we
carefully
obserue
:
and
to
threaten
vs
iudgement
and
wrath
,
trouble
and
euill
,
If
we
carelesly
transgresse
this
law
.
There
is
indeede
no
promise
nor
penalty
hereunto
in
expresse
words
annexed
,
but
inasmuch
as
it
proceedeth
from
him
in
whose
hand
is
life
and
death
,
that
keepe
,
nor
them
vnpunished
that
breake
it
.
And
yet
when
as
he
doth
after
adde
,
that
This
is
the
Law
,
and
the
Prophets
,
he
doth
sufficiently
thereby
intimate
vnto
vs
,
that
it
also
hath
dependant
vpon
it
,
those
promises
and
threats
,
those
benefits
and
plagues
,
those
blessings
and
curses
,
Law
and
the
Prophets
doe
either
generally
or
particularly
denounce
vnto
those
that
obserue
or
breake
,
If
he
obserue
it
,
there
will
a
particular
blessing
:
If
he
obserue
it
not
,
a
particular
iudgement
correspondent
to
the
action
,
good
or
euill
,
attend
him
for
it
.
[
ij
](A21109-e2790-b)
ij
The
forme
wherein
Breuitie
and
Perspicuitie
.
Touching
the
forme
of
it
,
we
may
therein
obserue
the
Breuitie
and
yet
Perspicuitie
thereof
:
points
though
alwaies
fit
,
yet
seldome
found
together
.
Somuch
the
more
commendable
in
this
place
,
as
they
satisfie
the
scope
intended
,
which
is
to
inlighten
the
minde
,
and
vnloade
the
memorie
.
For
in
these
few
words
,
so
good
prouision
is
made
for
both
,
that
neither
is
ouercharged
:
because
there
is
lightly
no
memorie
so
weake
,
but
may
easely
carry
it
,
nor
any
capacitie
so
shallow
,
but
may
quickely
conceiue
it
.
And
therefore
if
in
the
artificiall
operations
of
skilfull
men
,
the
forme
of
any
notable
peece
of
work
reduced
into
a
very
fine
and
curious
frame
,
as
the
engines
of
a
great
clocke
into
a
small
watch
,
the
description
of
the
whole
world
into
a
little
globe
,
and
of
a
large
countrey
into
a
narrow
map
,
doe
for
the
curiousnesse
and
rarenesse
thereof
,
delight
the
minde
,
and
please
the
eie
of
the
iudicious
beholder
,
how
much
more
this
short
Compendium
of
the
law
and
the
prophets
,
which
hath
in
it
length
so
little
,
and
plainenesse
so
much
,
as
possibly
the
minde
of
man
could
not
haue
desired
more
,
nor
the
wit
of
man
haue
deuised
the
like
.
Wherein
the
wisdome
,
the
goodnesse
,
the
care
and
prouidence
of
Christ
for
man
doe
notably
shine
and
shew
forth
themselues
,
while
as
he
hath
thereby
so
prouided
euery
man
as
it
were
of
a
little
booke
that
wil
neither
lade
his
body
,
D.
Bois
.
Dom.
Trin.
18.
p.
130.
nor
cloy
his
memory
,
nor
comber
his
minde
,
and
yet
alwaies
be
in
readinesse
,
rather
in
his
head
then
in
his
hand
,
in
his
breast
,
then
his
bosome
,
to
instruct
&
aduise
him
,
in
euery
action
and
duty
toward
his
neighbour
,
what
and
how
hee
ought
to
doe
:
that
all
pretence
of
ignorance
and
excuse
of
charge
and
incombrance
is
taken
away
from
all
sorts
of
persons
.
The
poore
cannot
complaine
,
That
hee
hath
not
wherewith
to
buy
him
a
booke
that
he
might
read
and
learne
:
nor
the
ignorant
that
he
cannot
vnderstand
:
nor
the
busie
Labourer
that
he
cannot
attend
:
nor
the
delicate
Idler
that
he
cannot
endure
,
to
study
the
law
and
the
Prophets
.
For
hauing
this
Bible
about
him
,
he
wanteth
not
wherewith
to
informe
him
:
and
being
neuer
without
this
,
(
for
it
is
written
in
euery
mans
heart
)
he
hath
enough
,
if
he
doe
amisse
,
to
accuse
and
condemne
him
.
These
points
for
the
present
briefly
,
[
iij
](A21109-e2940-b)
iij
The
Sence
twofold
.
viz.
&
but
briefely
touched
,
least
I
should
hold
the
Reader
ouerlong
from
matter
of
greater
moment
,
I
hasten
to
the
third
point
,
viz.
the
sense
and
meaning
of
the
words
:
So
doe
.
The
matter
or
doing
heere
mentioned
,
is
,
according
to
the
operations
of
man
,
-
our
thoughts
.
-
our
words
.
-
our
deeds
.
threefold
,
that
is
;
-
of
the
1.
Mind
.
-
of
the
2.
Mouth
.
-
of
the
3.
Members
.
For
it
comprehendeth
1.
our
thought
and
opinion
of
others
:
2.
our
speeches
and
reports
to
,
or
of
others
:
and
3.
our
outward
deeds
and
dealing
toward
others
.
This
is
apparent
by
the
precedent
obseruation
,
the
Authour
of
this
Law
;
verie
God
,
necessarily
argues
,
the
law
to
bee
like
himselfe
,
spirituall
,
extending
as
well
to
the
inward
as
to
the
outward
man
,
and
speaking
no
lesse
to
the
soule
then
to
the
bodie
:
Calu.
Instit.
l.
2
cap.
8.
sect.
6.
this
being
the
true
and
principall
difference
betwixt
Lawes
diuine
and
humane
,
That
each
sort
is
correspondent
to
the
nature
and
condition
of
the
Authour
thereof
.
By
which
note
alone
,
wee
must
acknowledge
them
,
as
to
exceed
,
so
to
excell
the
one
the
other
,
no
lesse
then
doth
the
soule
the
body
,
heauen
the
earth
,
and
the
euerliuing
God
a
mortall
man
.
This
also
appeareth
by
the
obseruation
subsequent
,
I
meane
the
vse
of
this
Law
,
which
(
as
heereafter
more
at
large
happely
we
shall
see
)
concerneth
all
the
s
econd
Table
of
Gods
Law
,
our
whole
dutie
to
man
,
taught
at
large
by
the
Law
and
the
Prophets
,
all
the
precepts
whereof
extend
aswell
to
our
thoughts
as
to
our
words
and
deeds
.
When
as
therefore
our
Sauiour
saith
,
Doe
to
them
,
we
must
take
it
al
one
as
if
he
had
said
,
deale
with
them
;
think
and
imagine
of
them
:
speake
to
or
of
them
,
and
in
outward
works
render
vnto
them
so
as
,
&c.
So
that
heere
we
haue
a
rule
,
a
lesson
for
our
whole
man
body
and
soule
,
inward
mind
and
outward
members
:
by
which
wee
are
to
be
guided
and
ordered
as
well
touching
our
internall
affections
,
as
our
externall
actions
toward
our
neighbour
from
time
to
time
.
This
obserued
,
Ferus
in
loc.
fol.
119.
as
he
seeth
it
is
a
matter
of
much
difficultie
and
labour
to
conteine
the
eies
,
the
hands
,
the
feete
,
and
other
outward
parts
within
their
due
bounds
:
so
must
hee
needs
say
,
that
it
is
harder
yet
,
to
order
well
that
vnrulie
euill
,
world
of
wickednesse
the
tongue
:
but
hardest
of
all
to
mortifie
the
affections
,
to
bridle
the
will
,
and
guide
well
the
mind
&
whole
inward
man
,
that
they
swarue
not
from
that
integritie
and
soundnesse
which
this
law
of
God
,
and
rule
of
righteousnes
or
equitie
diuine
doth
require
.
Let
no
man
therefore
,
like
the
young
man
in
the
Gospel
,
bold
of
his
strength
,
brag
in
haste
,
Haecomnia
,
&c.
Ludolph
.
de
vit.
Chr.
par.
I.
c.
39.
That
if
there
were
no
other
Law
extant
but
this
,
it
alone
were
abundantly
enough
to
conuince
euery
man
to
be
a
sinner
,
as
who
swarueth
and
cannot
but
often
swarue
from
that
integritie
of
bodie
and
mind
,
that
perfection
of
life
and
manners
,
which
this
most
vpright
Leuell
and
absolute
Rule
of
morall
Iustice
and
Equitie
requireth
at
his
hands
.
So
that
he
hath
need
to
pray
with
the
Prophet
,
Peccauimus
,
&c.
We
haue
sinned
,
O
Lord
,
we
haue
sinned
and
committed
iniquity
:
we
haue
grieuouslie
offended
and
transgressed
(
this
)
thy
Law
,
&c.
For
as
the
Apostle
saith
,
From
the
matter
I
come
to
the
manner
of
doing
,
1.
The
sense
is
not
,
That
we
should
doe
to
others
what
we
will
,
Whatsoeuer
you
lust
to
doe
to
others
,
so
doe
to
them
.
This
neither
Gods
Law
nor
mans
Law
doth
allow
.
For
though
euery
man
should
be
a
Law
vnto
himselfe
,
hauing
the
Law
of
God
from
the
beginning
written
in
his
heart
,
and
thereby
his
thoughts
accusing
or
excusing
him
,
vnto
any
good
,
and
prone
only
to
euill
,
doth
not
,
wil
not
,
there
is
now
no
hope
,
nay
no
possibility
,
that
man
following
his
will
,
should
alwaies
do
well
,
and
follow
the
thing
that
is
good
and
right
.
Our
will
is
now
like
a
blind
man
groaping
his
way
,
and
therefore
must
be
guided
:
or
rather
like
an
vntamed
horse
,
that
knowes
no
pace
,
and
can
keepe
no
path
,
and
therefore
it
must
with
the
bit
of
Religion
be
curbed
,
with
the
reines
of
reason
be
ruled
,
and
with
the
hand
of
discretion
be
held
aright
.
Indeed
the
Numrods
and
Neroes
of
the
earth
readily
runne
this
race
,
Sic
volo
,
sic
iubeo
,
stet
pro
ratione
voluntas
:
So
I
will
,
so
I
commaund
,
Let
will
in
roome
of
reason
stand
,
is
their
common
course
.
But
cursed
be
their
course
,
for
it
is
cruell
,
and
their
way
,
for
it
is
wicked
.
And
among
men
but
of
inferior
place
,
so
licentious
is
the
age
and
time
wherein
we
doe
liue
,
a
man
may
sometimes
heare
verie
peremptorie
tearmes
,
as
,
May
I
not
vse
mine
owne
childe
,
mine
owne
Seruant
,
as
pleaseth
me
?
It
is
mine
owne
Money
that
I
spend
,
mine
owne
goods
that
I
waste
,
and
what
hath
any
to
doe
therewith
?
&c.
But
surely
such
sayings
sound
ill
in
the
mouth
of
a
Christian
,
who
should
know
,
That
there
is
but
one
absolute
Lord
,
The
Lord
of
the
Vineyard
,
for
all
is
his
,
what
hee
will
:
and
not
bee
ignorant
that
euerie
one
of
vs
is
but
a
Steward
at
most
to
this
Lord
,
a
Labourer
in
that
Vineyard
,
and
accordingly
hath
an
order
assigned
him
,
a
course
set
,
how
and
whereafter
hee
ought
to
dispose
himselfe
in
euerie
thing
,
and
shall
haue
his
counting
day
reserued
him
,
wherein
hee
must
reddere
rationem
,
yeelde
a
reckoning
,
and
receiue
thereafter
his
penie
or
his
paine
,
and
heare
either
to
his
Commendation
,
Euge
serue
bone
&
fidelis
:
Condemnation
,
Serue
nequam
&
ignaue
:
Thou
vngracious
and
ignauious
seruant
,
&c.
In
summe
for
both
:
As
the
Sea
is
conteined
within
its
bounds
,
beyond
the
which
it
may
not
passe
;
for
he
that
made
it
,
hath
said
vnto
it
,
Hitherto
thou
shalt
come
,
and
shalt
not
exceed
:
so
haue
we
our
bounds
set
,
and
our
Sea-marke
pitcht
,
and
those
are
,
not
our
will
,
but
his
word
,
not
our
lust
but
his
Law
,
not
our
intention
but
his
direction
,
who
hath
said
aswell
concerning
our
neighbour
as
himselfe
,
Ye
shall
not
doe
euerie
man
what
seemeth
good
in
his
owne
eyes
,
but
what
I
commaund
you
,
that
shall
you
doe
.
[
2
](A21109-e3990-b)
2
Not
as
others
do
to
vs
.
The
sence
is
not
,
we
should
doe
to
others
as
they
doe
to
vs
.
Our
Sauiour
doth
not
say
,
As
others
do
to
you
,
so
doe
to
them
likewise
.
Not
so
neither
.
If
this
were
a
current
course
,
then
many
times
we
should
do
euill
to
others
in
stead
of
good
.
If
this
were
the
rule
,
I
suppose
it
would
bee
obserued
more
then
now
it
is
.
For
euen
now
though
it
be
not
the
rule
,
yet
as
if
it
were
the
rule
of
Equitie
,
and
the
right
course
,
many
doe
excuse
and
seeke
to
iustifie
themselues
thereby
.
Why
?
What
haue
I
done
?
I
haue
vsed
him
,
but
as
he
did
me
.
Such
bread
as
hee
brake
to
me
,
haue
I
broken
to
him
againe
,
&c.
as
who
would
say
,
In
doing
but
so
,
they
had
done
but
well
.
Hence
it
comes
,
that
many
are
so
readie
,
if
they
be
striken
to
strike
againe
:
if
they
be
euill
spoken
off
,
or
euill
spoken
to
,
to
speake
euill
againe
:
if
they
be
hurt
,
to
hurt
againe
:
if
defrauded
,
to
defraud
againe
:
and
that
it
is
growne
by
common
practise
to
a
common
prouerbe
,
Fallere
fallentem
non
est
fraus
,
&c.
But
thus
it
ought
not
to
be
.
For
this
wee
haue
no
warrant
at
all
.
Gods
Law
condemnes
it
.
Recompense
to
no
man
(
saith
the
Apostle
)
malum
pro
maelo
:
If
any
man
take
away
thy
coate
,
what
then
?
take
thou
away
his
for
it
?
let
him
haue
thy
cloak
also
.
And
,
If
any
giue
thee
a
blow
on
the
cheeke
,
what
?
Giue
him
twaine
?
No
,
but
rather
,
Turne
to
him
the
other
also
:
that
is
,
Bee
ready
,
be
content
rather
to
receiue
more
wrong
,
then
by
requitall
to
doe
any
.
But
what
speake
I
of
Gods
Law
in
this
case
?
Mans
law
also
condemneth
this
course
.
For
what
Nation
is
there
whose
Lawes
ordinarilie
hold
it
not
vnlawfull
for
priuate
persons
retaliare
,
to
repay
(
in
euill
)
like
for
like
.
And
not
onely
so
,
but
by
the
very
light
of
nature
the
Philosophers
heathen-wise
somtimes
saw
it
was
our
dutie
,
not
onelie
not
to
doe
euill
for
euill
,
but
that
we
ought
likewise
to
doe
good
for
euill
.
Insomuch
that
Xenophon
when
one
railed
at
him
,
ill
word
againe
,
but
Thou
(
saith
he
)
hast
learned
to
raile
and
speake
euill
,
and
I
(
my
conscience
cleering
me
)
to
contemne
railings
,
and
I
speake
nothing
but
good
.
Learne
we
then
,
learne
we
I
say
this
lesson
from
hence
,
That
it
is
naught
,
vngodly
,
vnnaturall
,
and
not
warrantable
to
doe
to
others
alwaies
as
they
doe
to
vs
:
and
therefore
know
we
,
it
is
no
good
excuse
,
no
iust
ground
why
to
doe
euill
to
any
.
But
know
we
this
;
Whatsoeuer
others
doe
to
vs
,
yet
we
must
beware
,
that
we
doe
nothing
to
them
but
good
.
Their
doing
will
not
excuse
vs
.
When
euery
cause
shall
come
to
iudgement
before
him
;
[
3
](A21109-e4280-b)
3
Not
as
other
men
doe
to
them
.
Our
Sauiour
doth
not
say
,
As
other
men
doe
to
others
,
so
doe
you
to
them
likewise
.
Example
though
it
be
a
common
,
yet
it
is
not
alwaies
a
currant
rule
;
Viuitur
legib.
non
exemplis
:
We
ought
to
liue
by
Precept
,
not
by
president
.
Aug.
ep.
89.
ad
Casulan
.
Laert.
Diog.
de
vi
.
&
mor.
Philosoph.
Senec.
in
Prouerb
.
Truth
it
is
,
men
are
much
addicted
this
way
,
so
that
hardly
will
many
bee
perswaded
,
that
can
be
ill
done
of
any
,
which
is
ordinarily
done
of
many
:
or
they
walke
amisse
,
which
follow
the
mightie
.
Tutumest
peccare
autoribus
illis
:
There
can
be
no
danger
in
going
ill
,
if
such
goe
beforevs
still
.
But
the
Scriptures
are
plaine
and
peremptorie
to
the
contrarie
.
The
gate
is
wide
,
and
broad
is
the
way
that
leadeth
to
destruction
,
and
many
goe
in
there
at
:
therefore
wee
must
not
follow
the
most
.
Doe
any
of
the
Rulers
beleeue
on
him
(
Christ
?
)
Therefore
followe
not
the
greatest
:
Leo
Pap.
ser.
de
Ieium
.
Nic.
I.
act
.
Mich.
Imparat
.
then
feast
with
Diues
and
all
his
brethren
.
Numerus
pusillus
non
obest
,
vbi
abundant
Pietas
,
nec
multiplex
prodest
,
vbi
abundat
Impietas
.
The
smalnesse
of
a
number
(
that
fauour
a
cause
)
nothing
hurteth
,
where
Pietie
doth
abound
(
saith
one
:
)
nor
doth
the
greatnesse
of
the
number
any
thing
helpe
,
when
as
Impietie
beares
the
sway
.
His
reason
is
,
Non
multitudo
,
sed
causa
damnationem
vel
iustificationem
adducit
:
It
is
not
the
number
,
but
the
cause
it selfe
,
that
doth
either
iustifie
or
condemne
.
Wherefore
to
conclude
our
point
,
howsoeuer
others
deale
with
other
men
,
yet
must
we
not
make
that
a
President
for
vs
,
vnlesse
we
beassured
they
haue
so
dealt
with
them
,
as
of
right
they
should
.
And
then
is
not
so
much
their
example
,
as
that
whence
they
tooke
their
example
,
our
direction
.
According
whereunto
,
he
said
well
and
worthiethe
obseruation
,
that
said
thus
:
Neither
doth
our
Sauiour
say
,
Whatsoeuer
others
would
,
or
say
they
would
,
you
should
doe
to
them
,
so
doe
to
them
.
This
also
is
not
the
right
sence
nor
rule
.
For
though
euery
man
should
best
know
what
is
good
for
himselfe
,
yet
since
as
women
troubled
with
the
disease
Pica
doe
often
long
for
things
scant
wholesome
or
naturall
,
Galen
.
lib.
4.
de
morb.
cap.
10.
Valesc
.
de
Tar.
in
Philon.
lib.
4.
cap.
8.
and
regard
little
meates
good
and
nourishable
:
so
men
and
women
both
surprized
with
passions
of
feare
,
loue
,
&c.
with
the
affections
of
couetousnesse
,
licenciousnesse
,
&c.
may
either
will
and
desire
,
or
at
least
,
being
asked
or
vrged
,
say
they
doe
will
&
desire
that
which
indeed
either
they
doe
not
,
or
should
not
.
Their
will
or
their
words
,
may
not
therefore
be
our
warrant
.
By
examples
I
shall
haply
bee
more
plaine
.
Reg.
iur
.
an
t
.
Aug.
cont.
mend
.
ad
Consent
.
c.
7.
No
force
,
no
harme
,
in
such
cases
holds
not
.
Such
voluntarie
consent
,
can
neither
rectifie
nor
iustifie
the
Action
,
when
there
is
nothing
but
viciousnesse
and
corruption
in
the
intention
.
[
5
](A21109-e4810-b)
5
Not
as
we
haue
beene
accustomed
.
Nor
doth
our
Sauiour
say
,
As
you
haue
beene
accustomed
to
doe
to
others
,
so
doe
to
them
still
.
Euen
as
you
and
your
forefathers
haue
hitherto
vsed
them
,
so
continue
.
Vse
them
no
worse
then
heretofore
you
haue
done
,
and
then
though
you
vse
them
no
better
,
it
is
no
matter
.
Not
so
neither
.
This
also
is
no
safe
nor
sound
course
,
many
things
may
bee
customable
,
which
yet
are
not
commendable
:
and
vsed
to
bee
done
,
which
often
were
fitter
and
better
vndone
.
Such
practise
is
rather
Heathenlike
then
Christian-like
,
and
drawes
neerer
the
doctrine
of
the
Pharisies
of
old
,
and
of
Antichrist
of
new
,
then
either
of
Christ
himselfe
once
,
or
good
Christians
since
.
For
what
is
it
else
that
the
Pharisies
did
so
much
stand
vpon
vnder
name
of
the
traditions
of
their
Elders
?
and
what
did
they
censure
our
Sauiour
and
his
Disciples
so
hardly
for
,
but
their
customes
?
And
what
was
it
that
our
Sauiour
did
again
so
deepely
taxe
them
for
,
when
he
saith
,
Full
well
yee
haue
cast
away
the
commandements
of
God
,
to
obserue
your
owne
traditions
,
but
the
obseruation
of
their
superfluous
or
superstitious
customes
?
The
pretence
whereof
may
carry
a
shew
with
men
,
but
with
God
is
of
no
force
:
and
may
preuaile
In
soro
communi
in
the
temporall
court
,
but
in
soro
conscientiae
in
the
(
truly
)
spirituall
Court
,
the
Court
of
Conscience
,
can
not
stand
.
The
Fathers
of
the
Church
that
had
many
a
fight
with
the
heathenish
customes
and
foolish
fashions
vsed
in
and
before
their
daies
,
bee
most
plaine
and
pregnant
in
this
point
.
Aug.
De
vnic
.
●apt
.
lib.
2.
Veritate
manifestata
,
cedat
consuetudo
veritati
:
After
the
truth
is
manifested
,
(
saith
S.
Aug.
)
let
custome
giue
place
to
truth
:
and
a
little
after
:
Nemo
sit
,
qui
ausit
Consuetudinem
praeferre
veritati
:
Let
none
presume
to
preferre
custome
to
verity
.
Cypr.
cont.
Aquar
.
So
S.
Cyprian
,
Omnis
consuetudo
quantumuis
antiqua
cedat
veritati
:
Let
any
custome
,
how
ancient
soeuer
it
be
,
giue
place
to
verity
.
His
reason
is
,
Consuetudo
sine
veritate
,
vetustas
erroris
:
Custome
without
truth
,
is
but
an
old
errour
:
Quae
quò
magis
obtinuit
,
tanto
magis
grauat
:
which
the
longer
it
hath
held
,
the
more
it
doth
hurt
.
The
Lawyers
likewise
both
ciuill
and
common
,
Iustin.
Cod.
li.
8.
tit.
55.
lib.
2.
Const.
ff.
de
leg
.
&
Senatus
l.
be
also
of
the
same
Iudgement
.
Consuetudo
non
valet
quae
rationem
vincit
:
That
custome
is
of
no
worth
,
which
is
against
reason
.
Consuetudo
absque
ratione
non
habet
vim
.
Custome
without
reason
is
without
force
.
Greg.
decr.
lib.
1.
tit
.
Consuet
.
cap.
10.
&
11.
&
lib.
3.
tit
.
de
vi
.
honest
.
cler.
c.
12.
&c.
The
Gregorian
Decretals
tell
vs
thus
:
Consuetudo
non
derogat
iuri
naturali
seu
divino
:
Custome
doth
not
preuaile
against
the
law
of
nature
or
Gods
law
.
For
,
Christus
dixit
,
Ego
sum
veritas
,
non
consuetudo
:
Christ
said
,
I
am
the
truth
,
not
,
I
am
the
custome
.
Further
yet
,
Mandamus
quatenus
huiusmodi
consuetudinem
,
vel
potius
corrupte
iam
curetis
extirpare
:
We
command
(
saith
he
,
speaking
of
some
vnreasonable
custome
,
)
that
yee
endeauour
to
roote
out
such
a
custome
,
or
corruption
rather
.
And
againe
,
Tenore
Praesentium
declaramus
vos
non
teneri
ad
huiusmodi
consuetudines
obseruandas
:
By
the
tenour
of
these
presents
,
we
declare
that
you
are
not
bound
to
obserue
such
manner
(
vnreasonable
)
customes
.
And
it
is
,
Bb.
Iewel
,
Reply
.
p.
21.
Pet.
Mart.
loc.
commu.
class
.
1.
cap.
10.
§.
7.
R.
Gualt
.
in
Math.
hom.
64.
A.
Will
.
in
Synop
.
contr.
2.
q.
3.
and
many
o●hers
.
as
an
ordinarie
,
so
one
of
the
best
defences
wee
haue
against
the
Papists
at
this
day
,
for
the
breach
,
the
cutting
off
,
and
casting
away
of
many
of
their
old
customes
and
fashions
,
which
haue
nothing
but
time
and
vse
to
shield
or
shadow
them
withall
.
We
tell
them
wee
are
not
bound
to
beleeue
or
hold
,
to
obserue
or
doe
any
thing
,
how
long
soeuer
it
hath
beene
accustomed
and
vsed
,
vnlesse
it
may
withall
appeare
vnto
vs
to
bee
agreeable
to
right
reason
,
and
consonant
,
not
contrariant
,
to
the
word
of
God
,
against
the
which
(
say
we
,
)
No
custome
can
be
currant
.
And
in
truth
without
this
limitation
and
regard
,
if
men
will
bee
carried
away
with
the
name
of
custome
onely
,
and
thinke
it
must
needs
be
all
currant
which
is
customarie
,
and
that
they
neede
inquire
no
further
in
any
thing
,
but
,
what
is
the
custome
?
what
hath
beene
vsed
heretofore
?
many
a
mischiefe
may
be
practised
,
and
much
iniurie
and
euill
be
committed
.
Take
for
it
an
example
or
two
.
to
marry
the
yonger
before
the
elder
:
but
vnder
that
pretence
,
he
falsifies
his
promise
,
abuseth
his
daughters
,
and
deceiues
his
friend
.
The
Iewes
had
a
custome
,
the
Deputie
must
at
the
Passeouer
set
at
libertie
vnto
them
one
prisoner
,
whomsoeuer
they
would
require
,
how
notable
a
malefactour
soeuer
he
were
:
but
vnder
colour
thereof
,
they
,
Pilate
and
the
lewes
let
goe
Barabbas
a
seditious
fellow
,
a
thiefe
and
a
murtherer
;
See
P.
Mart.
loc.
com
.
class
.
1.
cap.
10.
Graft
.
chron.
par.
7.
pag.
81.
&
82.
and
crucified
Christ
,
the
Lord
of
glorie
,
in
whom
was
no
sinne
,
neither
was
there
guile
found
in
his
mouth
.
It
were
euen
a
shame
,
but
to
name
some
of
those
bestiall
and
sauage
practises
,
which
vnder
the
name
of
Customes
either
now
be
,
or
haue
heretofore
beene
vsed
in
sundry
regions
and
nations
,
yet
seemed
to
them
no
sinne
.
And
in
our
owne
countrey
at
this
day
,
it
is
a
custome
too
common
with
some
,
specially
at
one
time
of
the
yeare
aboue
the
rest
,
to
robbe
vpon
the
plaines
:
likewise
,
to
couzen
and
deceiue
in
shops
:
to
lie
,
yea
to
sweare
falsly
for
an
aduantage
in
bargaining
.
But
by
these
and
other
like
,
which
vsed
be
,
in
any
indifferent
eye
,
none
other
then
vsuall
sinnes
and
accustomed
abhominations
,
wee
may
sufficiently
see
,
That
to
doe
as
we
haue
beene
accustomed
,
is
no
certaine
rule
.
Wee
must
haue
better
warrant
then
that
.
And
that
therefore
we
ought
better
to
examine
euery
custome
,
and
consider
more
of
that
we
vse
to
doe
,
whether
it
be
lawfull
and
good
,
consonant
to
reason
,
and
conformable
to
the
word
of
God
,
or
not
.
Otherwise
,
the
longer
we
run
on
in
it
,
the
further
we
runne
out
of
the
way
,
and
the
more
we
practise
it
,
the
more
we
sinne
.
Fem.
Mon.
in
the
cond.
Babing
in
Gen.
c.
19.
Aug.
Ench.
ad
Lauren.
cap.
80.
Obiect
.
Continuance
,
Custome
in
euill
doth
not
extenuate
but
aggrauate
the
sinne
.
Tollit
sensum
,
(
non
reatum
)
it
takes
away
the
sence
and
feeiing
thereof
,
and
makes
it
seeme
as
nothing
to
them
that
vse
it
(
as
one
well
obserues
)
but
it
doth
not
,
it
cannot
alter
the
nature
of
sinne
.
Some
haply
will
alledge
(
for
this
is
a
hold
which
many
blinded
with
couetousnesse
and
other
sinister
affects
,
are
loath
to
forgoe
,
)
That
all
that
I
haue
said
is
true
in
things
diuine
,
that
concerne
the
religion
and
worship
of
God
,
and
respect
the
obseruation
of
the
first
table
,
but
in
things
humane
,
for
the
second
table
,
concerning
our
duty
vnto
man
,
not
so
.
Let
such
consider
well
,
Decret.
lib.
1.
tit
.
4.
De
consu
.
cap.
vlt.
Quae
verbo
Dei
,
velnaturae
,
vel
iuri
communi
,
vel
rationi
repugnat
:
which
is
repugnant
either
to
the
word
of
God
,
or
to
the
law
of
nature
,
or
common
equity
,
or
to
sound
reason
.
3.
The
examples
aboue
produced
,
doe
necessarily
inferreit
,
vnlesse
any
will
say
,
Such
customes
to
haue
beene
tollerable
.
[
6
](A21109-e5870-b)
6
Not
as
the
lawes
of
the
land
bid
or
permit
you
.
Neither
doth
our
Sauiour
say
,
Doe
to
them
as
the
law
of
the
land
wherein
you
liue
,
doth
allow
:
As
the
lawes
of
your
countrey
will
beare
,
so
I
bid
you
deale
:
whatsoeuer
they
permit
,
that
practise
one
to
another
.
This
is
not
alwaies
a
safe
nor
a
sound
coarse
.
Great
Reuerence
and
regard
,
I
grant
,
ought
to
be
giuen
to
the
lawes
of
nations
and
ciuill
ordinances
of
superiour
powers
,
the
Powers
that
be
are
ordained
of
God
,
and
therefore
we
must
euen
for
the
Lords
sake
submit
our selues
vnto
them
.
But
yet
,
as
I
thinke
all
Diuines
wil
grant
,
We
must
not
relie
on
ordinances
humane
as
on
diuine
:
nor
thinke
whatsoeuer
is
by
mans
law
ordained
,
may
euer
safely
be
performed
:
whatsoeuer
is
thereby
tollerated
,
may
boldly
,
and
with
good
conscience
be
practised
:
as
if
so
long
as
we
haue
the
law
of
man
on
our
side
,
wee
cannot
possibly
doe
amisse
.
Doth
this
seeme
strange
to
any
?
No
case
more
cleare
?
no
position
more
plaine
.
For
not
only
the
Diuine
will
say
,
we
must
obey
God
rather
then
men
:
but
also
the
very
heathen
,
the
morall
man
can
see
,
That
Summumius
,
Tul.
Offic.
l.
1.
p.
17.
Cat.
de
mor.
lib.
3.
is
summa
iniuria
:
Extreame
law
is
(
many
times
)
extreame
iniurie
:
and
doth
confesse
,
that
Ipse
etiam
leges
cupiunt
vt
iure
regantur
:
The
very
lawes
themselues
,
doe
often
neede
to
bee
guided
or
moderated
and
qualified
by
the
rule
of
reason
and
equitie
:
and
experience
doth
euince
,
that
partly
by
corruption
of
times
wherein
they
are
made
,
and
partly
by
the
currant
of
time
,
by
which
they
passe
,
they
sometimes
are
,
and
sometimes
doe
become
not
iust
and
good
,
not
fit
nor
equall
.
by
a
shew
,
so
this
by
a
few
,
may
sufficiently
be
made
apparant
and
plaine
.
that
way
to
take
ten
of
the
hundred
;
yet
who
knowes
not
that
our
Diuines
do
commonly
hold
and
teach
,
Such
putting
of
mony
to
vse
,
to
be
iure
diuino
by
Gods
law
vtterly
forbidden
and
vnlawfull
?
Our
lawes
doe
allow
men
(
in
poenam
Damni
)
to
take
the
forfeiture
of
bands
for
debts
vnpaid
;
but
whether
a
man
may
with
a
good
conscience
and
without
sin
and
offence
to
God
alwaies
take
the
benefit
of
the
law
that
way
,
I
thinke
may
well
be
doubted
.
Though
Land-lords
at
this
day
in
racking
of
rents
and
raising
of
fines
,
and
some
other
their
dealings
toward
their
pooretenants
:
though
buyers
and
sellers
in
venting
their
wares
and
making
their
bargaines
,
doe
haply
doe
no
more
then
by
the
law
in
its
strictnesse
they
may
iustifie
,
yet
their
doings
many
times
,
if
they
be
well
considered
,
will
be
found
,
the
one
sort
to
be
neerer
the
nature
of
oppression
then
of
right
,
and
liklyer
the
fruits
of
great
crueltie
then
of
good
conscience
:
and
the
other
to
sauour
more
of
deepe
deceit
,
then
iust
dealing
,
and
prooue
rather
plaine
couzenage
then
honest
carriage
.
And
,
to
adde
vnto
these
one
or
two
of
another
nature
,
by
his
leaues
but
by
his
fruits
,
it
is
a
course
(
in
my
iudgement
)
most
sinfull
&
vile
,
as
by
which
Sacriledge
and
Symonie
(
if
they
be
rightly
defined
)
are
openly
and
vsually
committed
,
or
rather
made
to
bee
no
sinne
:
and
wee
(
if
this
impious
course
be
continued
)
must
from
henceforth
looke
for
no
other
dealing
(
ordinarily
)
at
their
hands
,
but
to
buy
our
spirituall
liuings
,
(
Deposita
Pietatis
,
Doctrinae
praemia
,
laborantium
stipendia
,
sanctorum
munera
,
&c.
)
of
them
,
before
wee
haue
them
,
as
other
men
(
Lay-men
)
doe
buy
their
temporall
reuersions
,
leases
and
copy-holds
.
For
what
men
may
be
allowed
to
sell
,
they
will
not
lightly
giue
:
and
he
that
hath
first
bought
for
his
mony
,
will
hardly
beleeue
,
but
that
vendereiure
queat
,
he
may
sell
by
Authoritie
.
For
obteining
Ecclesiasticall
preferments
,
the
world
cries
out
,
Lindw
.
provinc
.
lib.
5.
tit
.
de
accus
.
cap.
Nulli
.
and
almost
euery
body
talkes
of
the
shifts
and
subtilties
,
wherewith
,
one
thing
beeing
done
,
and
another
intended
,
men
couer
their
couetousnesse
,
cloake
their
Symonie
,
and
elude
the
lawes
,
our
weake
lawes
,
now
in
force
.
But
may
we
beleeue
,
that
so
long
as
men
can
blinde
the
world
or
auoid
the
law
of
man
,
all
is
well
?
the
conscience
cleare
?
God
pleased
?
and
such
assure
themselues
they
haue
not
sinned
,
in
this
,
nor
sold
their
soules
with
their
sales
vnto
the
diuell
for
filthy
gaine
?
And
,
by
our
lawes
a
great
number
of
the
best
of
our
spirituall
liuings
are
taken
from
the
Church
,
and
many
spoiles
and
wrongs
vnto
the
Church
,
vnder
the
name
of
Customes
,
compositions
,
prescriptions
,
and
other
like
titles
,
all
countenanced
by
law
,
are
vpheld
and
borne
out
;
which
yet
,
as
I
[
*
](A21109-e6580-b)
*
In
my
two-fold
Tribute
.
and
others
[
*
](A21109-e6590-b)
*
As
Master
Carlt.
in
his
treat
.
of
Tithes
.
D.
Ridl
.
in
his
view
of
lawes
.
Mr.
Butl.
in
Fem.
Monar
.
D.
Gard.
in
Scourge
of
Sacriledge
.
Mr.
Sklaters
Min.
portion
.
Mr.
Roberts
in
The
reuenues
of
the
Gospel
,
&c.
more
learned
then
I
,
haue
in
our
writings
formerly
published
prooued
and
shewed
,
and
(
in
a
manner
)
all
the
godly
learned
of
the
land
doe
hold
,
ought
not
to
be
done
,
but
are
sacrilegious
,
vngodly
,
iniurious
,
and
vnconscionable
courses
:
for
the
not
reforming
whereof
by
law
,
God
no
doubt
is
highly
displeased
.
So
that
besides
reason
,
very
experience
referred
to
due
examination
,
doth
necessarily
inferre
and
informe
vs
,
That
it
is
not
alwaies
pium
&
tutum
:
good
and
safe
to
walke
by
the
way
of
humane
lawes
.
Men
bee
but
men
,
and
may
misse
.
Neither
their
multitude
,
nor
their
magnitude
:
neither
their
place
,
nor
their
purpose
:
their
wealth
,
nor
their
wit
;
no
,
nor
their
pietie
or
their
policie
,
can
secure
vs
,
that
they
haue
not
erred
.
Wherefore
we
must
know
,
that
as
in
things
Diuine
and
Ecclesiastical
,
our
obedience
to
the
Lawes
,
and
ordinances
of
men
,
ought
to
be
but
quátenus
,
so
farre
forth
as
the
commaund
is
not
against
God
and
a
good
conscience
:
so
in
things
humane
and
temporall
,
our
practise
and
conformitie
must
be
with
such
limitation
as
exceeds
not
the
rule
of
Equity
,
crusheth
not
the
veine
of
true
Iustice
,
and
crosseth
not
the
right
forme
of
sincere
carriage
heere
prescribed
vs
by
him
that
could
not
erre
.
A
Christian
sustaineth
a
double
person
,
that
is
,
of
a
Moral
man
and
of
a
Diuine
.
And
therefore
he
must
so
satisfie
the
one
,
that
hee
may
also
condignely
represent
the
other
:
which
can
onely
then
be
,
when
he
doth
so
conforme
himselfe
vnto
,
and
follow
the
directions
of
men
,
that
his
conformity
thereto
be
alwaies
subordinate
and
agreeable
vnto
the
precepts
of
God
.
It
is
sufficient
for
a
friend
,
that
he
be
a
friend
Vsque
ad
aras
;
and
as
much
as
can
be
required
of
a
Christian
,
that
he
obey
man
in
Domino
,
in
all
things
to
keepe
a
good
conscience
both
toward
God
and
toward
men
.
We
doe
liue
(
God
be
praised
)
vnder
so
happy
a
gouernment
,
that
wee
may
boldly
compare
with
any
els
,
for
multitude
and
goodnesse
of
Lawes
;
but
yet
it
would
bee
(
I
suppose
)
a
hard
taske
for
any
to
vndertake
to
proue
them
all
,
euery
one
in
particular
,
so
currant
and
absolute
,
that
none
of
them
need
,
nor
can
be
amended
:
and
it
is
more
I
thinke
then
is
expected
at
any
mans
hand
,
to
receiue
them
all
,
and
to
practise
them
euery
one
without
any
caution
or
scruple
at
al
,
none
otherwise
then
a
man
may
or
must
the
very
lawes
of
God
.
But
in
asmuch
as
the
Lawes
of
Nations
and
seuerall
Countries
and
Dominions
are
not
all
alike
,
but
do
fall
farre
wide
each
of
others
perfection
,
and
the
best
of
them
,
of
that
which
Gods
Law
doth
require
;
the
rule
we
seeke
extending
to
all
as
well
as
some
,
I
may
safely
conclude
,
The
Lawes
of
men
,
in
euery
seuerall
countrey
for
it selfe
,
Neither
are
,
nor
can
be
any
setled
or
certaine
Rule
,
for
those
that
bee
or
liue
therein
,
in
this
behalfe
.
And
thus
for
the
Negatiue
,
we
may
partly
see
,
(
for
since
via
erroris
multiplex
:
the
way
of
error
hath
many
by-waies
and
turnings
therein
,
happely
I
haue
not
remembred
all
,
)
What
is
not
the
right
sense
.
Let
vs
now
for
the
Affirmatiue
consider
what
is
or
may
bee
the
right
sense
and
true
meaning
of
these
words
.
This
being
the
true
sense
of
the
words
,
thereby
it
appeareth
:
That
euery
man
is
to
measure
by
himselfe
,
what
is
good
for
another
:
and
to
iudge
by
his
owne
heart
and
desire
,
what
he
ought
to
doe
to
another
.
Wherein
this
Caution
onely
needeth
to
be
obserued
,
good
things
ye
would
that
men
should
do
to
you
,
the
same
doe
ye
to
them
likewise
:
or
else
leauing
out
the
word
Bona
,
which
they
knew
to
bee
in
none
of
the
Originals
,
they
did
other-whiles
in
their
explications
vse
a
distinction
vpon
the
word
vultis
(
ye
will
)
as
ambiguous
.
Thus
Saint
Aug.
Id.
n.
quod
dictum
est
.
S.
Aug.
de
serm.
Domini
in
monte
.
lib.
2.
c.
34.
Quaecunque
vultis
,
non
visitate
ac
passim
,
sed
proprie
dictum
accipi
oportet
:
Voluntas
namque
non
est
nisi
in
bonis
.
Nam
in
malis
flagitiosisque
factis
Cupiditas
propriè
dicitur
,
.
Iansen
.
Com.
in
Concord
.
Euang.
cap.
43.
non
voluntas
,
&c.
That
is
,
For
that
clause
,
whatsoeuer
you
would
,
must
bee
taken
not
as
vsuallie
,
and
in
most
places
it
is
;
but
properly
.
For
Will
is
not
but
in
good
things
:
but
in
wicked
and
flagitious
facts
properly
Lust
is
said
to
bee
,
not
will
.
Not
that
the
Scriptures
doe
alwaies
precisely
so
speake
,
but
where
it
is
needfull
,
they
doe
so
keepe
the
word
in
its
strict
sense
,
that
they
suffer
not
any
other
but
it
to
bee
vnderstood
,
&c.
By
which
exposition
he
will
haue
vs
to
vnderstand
,
that
our
Sauiours
words
must
be
vnderstood
,
not
largely
of
any
kinde
of
will
,
good
or
bad
,
right
or
wrong
,
but
strictly
of
such
a
will
as
is
iust
and
good
,
such
as
properlie
and
sincerely
our
will
ought
to
bee
.
Many
desire
euill
vnto
themselues
,
Examples
.
Perkins
in
loc.
p.
460.
Fer.
in
loc.
fol.
119.
Hun.
in
loc.
pag.
219.
&
others
.
as
,
Children
that
they
may
haue
their
willes
,
to
take
pleasure
,
and
not
to
bee
held
to
good
education
:
and
idle
persons
,
for
they
would
not
be
set
to
worke
.
It
followes
not
therefore
,
either
that
they
should
haue
their
will
now
,
or
that
they
in
time
to
come
,
ought
to
doe
to
others
according
to
that
disordered
and
corrupt
will
of
theirs
.
Againe
,
the
malefactour
that
is
punished
for
his
euill
deeds
,
his
robbing
or
stealing
,
his
murther
or
treason
,
his
violence
and
wrong
,
his
filthy
life
and
lewd
courses
,
his
foule
tongue
and
slanderous
speeches
,
and
in
a
word
,
for
any
euill
that
hee
hath
commi●●●d
,
would
that
hee
might
escape
:
but
must
the
Iudge
and
Officer
therefore
spare
him
,
because
it
is
likely
,
if
the
Iudge
were
in
the
Malefactours
case
,
his
will
would
then
bee
,
as
that
mans
is
?
God
forbid
.
More
:
A
father
would
haue
his
child
honour
him
,
a
Prince
his
subiect
to
obey
him
,
and
may
iustly
say
,
If
I
be
a
Father
,
where
is
mine
honour
?
If
I
bee
a
Lord
,
or
a
Maister
,
where
is
my
feare
?
if
a
Prince
,
my
Obedience
?
But
it
were
absurd
to
vnderstand
,
or
inferre
therefore
,
that
the
Prince
must
obey
his
Subiect
,
the
Maister
doe
seruice
to
his
Seruant
,
or
the
Father
honour
his
Childe
,
because
the
words
be
,
He
must
doe
,
as
he
would
be
done
vnto
.
For
,
Christ
in
whom
was
no
sinne
,
questionlesse
is
no
Patrone
for
sinne
,
nor
maintainer
of
vnlawfull
or
disordered
desires
or
deedes
:
And
therefore
his
rule
must
be
vnderstood
to
hold
onely
in
things
iust
and
lawfull
,
vertuous
and
necessarie
;
and
be
limited
to
such
deeds
or
desires
onely
,
as
are
honest
and
good
,
right
and
orderly
;
proportionable
vnto
,
and
befitting
the
person
and
calling
of
him
whom
they
concerne
;
and
lastly
,
rectified
and
reformed
either
by
grace
and
the
word
of
God
,
or
at
least
Natures
true
instinct
and
a
good
conscience
.
All
this
is
confirmed
by
our
Sauiours
owne
words
other
where
;
Compendium
,
Diliges
proximum
sicut
teipsum
:
Thou
shalt
loue
thy
neighbour
as
thy selfe
.
Which
being
but
the
same
in
effect
that
the
words
now
in
hand
are
,
(
as
the
Apostle
shewes
,
loueth
and
cherisheth
it
:
so
this
,
howsoeuer
some
men
may
will
euill
to
themselues
,
permitteth
vs
not
to
doe
euill
to
others
,
because
properly
and
naturally
euery
man
desireth
those
things
only
to
be
done
vnto
him
,
which
are
profitable
and
good
,
iust
and
right
.
And
thus
taken
with
his
due
limitations
,
this
rule
is
a
direction
so
equall
and
iust
,
so
perfect
and
absolute
,
as
none
more
indifferent
and
right
,
Chrysost.
hom.
in
Math.
7.
Ludolph
.
de
vi
.
Chr.
par.
1.
c.
39.
more
fit
and
reasonable
can
possibly
bee
found
.
For
if
euery
man
could
and
would
truely
and
sincerely
consider
what
he
would
bee
content
,
the
case
altered
,
that
another
should
do
to
him
,
and
then
do
the
same
and
nothing
but
the
same
vnto
another
,
he
should
neuer
do
amisse
.
The
very
lacke
,
and
the
onely
want
of
which
consideration
and
course
in
mens
proceedings
and
dealings
one
with
another
,
is
one
maine
and
ordinary
cause
of
so
much
violence
and
wrong
,
deceit
and
fraud
,
slander
and
reproach
:
and
in
a
word
,
of
all
the
vniust
and
iniurious
dealing
,
the
vnhonest
and
intemperate
courses
that
be
in
the
world
,
while
men
can
consider
and
conceiue
rightly
enough
,
what
they
would
haue
other
men
to
doe
to
themselues
,
but
not
versa
vice
what
they
ought
to
do
to
others
.
And
to
this
purpose
it
hath
so
well
liked
all
indifferent
and
honest
minds
,
Zepper
.
de
leg
.
l.
1.
c.
5.
that
many
notable
and
worthy
Law-makers
and
Gouernours
aswell
humane
as
diuine
,
Hun.
in
loc.
pag.
219.
&
others
.
heathen
as
Christian
,
haue
held
it
The
ground
of
their
Lawes
,
and
propounded
it
to
themselues
as
their
principall
rule
,
after
which
they
framed
no
small
part
of
their
lawes
and
legall
proceedings
.
Among
whom
worthy
speciall
remembrance
is
Alexand.
Seuerus
the
Romane
Emperour
,
Aelius
Lamprid.
relating
the
manner
how
that
Caesar
was
wont
to
deale
with
offenders
,
Ael
.
Lampridius
.
writeth
thus
:
If
any
man
had
turned
out
of
his
way
into
another
mans
possession
to
take
spoile
or
prey
there-hence
,
according
to
the
qualitie
of
the
fact
,
he
was
either
beaten
in
his
own
sight
with
cudgels
,
or
scourged
with
rods
,
or
put
to
death
:
or
,
if
happely
the
dignity
of
the
person
ouerswayed
these
penalties
,
he
was
sharply
rebuked
,
the
Emperor
himselfe
saying
vnto
him
,
Visne
hoc
in
agro
tuo
fieri
,
quod
in
alieno
feceris
?
Wouldst
thou
be
content
another
man
should
haue
made
such
spoile
&
wast
in
thy
ground
,
or
in
thy
vineyard
,
as
thou
hast
done
in
this
mans
?
&c.
And
hee
did
often
vtter
that
notable
sentence
,
which
he
had
learned
of
some
Christians
,
to
be
one
of
their
lawes
:
and
when
he
corrected
any
,
he
commanded
it
to
be
proclaimed
by
a
Cryer
,
Quod
tibi
fieri
non
vis
,
alteri
ne
feceris
:
what
thou
wouldst
not
haue
to
be
done
to
thy selfe
,
that
do
not
to
another
.
Which
sentence
(
saith
he
)
he
so
much
delighted
in
,
that
both
in
his
pallace
at
home
,
and
in
publike
places
abroad
,
as
of
iudgement
and
other
like
,
he
ordained
it
should
be
written
vp
or
painted
,
for
all
men
to
reade
and
doe
thereafter
.
And
(
as
other
haue
it
)
he
being
no
Christian
,
for
it
alone
much
fauoured
the
Christians
,
affirming
often
,
that
those
men
could
not
be
bad
,
that
had
among
them
lawes
so
good
.
Of
the
hardnesse
and
difficultie
to
performe
this
precept
no
man
hath
need
greatly
to
complaine
,
seeing
no
more
is
required
at
his
hands
to
be
done
to
another
,
then
he
desireth
&
iudgeth
fit
another
should
render
vnto
him
,
the
performance
whereof
can
bee
no
harder
for
the
one
,
then
it
is
for
the
other
.
Rather
it
will
behooue
euery
man
,
as
of
a
precept
most
plaine
and
pregnant
,
most
iust
and
necessary
,
to
be
take
himselfe
with
all
sedulity
and
readinesse
of
mind
to
the
performance
and
obseruation
thereof
.
It
is
a
part
of
our
humane
corruption
and
home-bred
(
or
rather
inbred
)
imbecillity
,
while
we
should
bee
studying
how
to
do
that
which
is
commaunded
,
and
fulfill
that
is
taught
vs
,
to
bee
thinking
on
excuses
for
our
negligence
,
and
defence
of
our
transgressions
.
But
the
issue
thereof
will
be
,
onely
to
take
from
vs
all
iust
excuse
of
our
disobedience
,
and
to
conuince
vs
to
haue
had
more
knowledge
then
loue
of
well
doing
:
and
greater
ability
then
purpose
,
strength
then
desire
to
keep
what
is
prescribed
vs
.
The
Vse
of
this
Law
(
our
fourth
principall
point
)
is
manifold
and
exceeding
great
:
-
1.
Law
of
God
.
-
2.
Lawes
of
men
.
In
regard
of
the
law
of
God
,
of
the
Law
and
the
Prophets
,
so
it
serueth
well
as
a
remedy
and
an
helpe
against
the
largenesse
and
the
hardnesse
of
them
both
.
For
whereas
the
Law
and
the
Prophets
conteine
many
volumes
of
writings
,
too
much
to
bee
of
euerie
ordinarie
head
comprehended
and
kept
in
mind
and
memory
,
Perkins
in
loc.
p.
460.
the
summe
and
substance
of
them
both
,
Ground
of
lawes
,
and
foundation
of
equitie
.
This
vse
is
plainly
deliuered
vs
by
our
Sauior
himselfe
in
the
words
annexed
,
our
dutie
vnto
man
,
is
but
as
it
were
so
many
seuerall
and
particular
explications
,
members
,
branches
and
clauses
of
this
one
principall
precept
and
originall
statute
,
Doe
to
others
,
as
by
others
thou
wouldest
bee
done
vnto
.
And
therefore
hee
that
knoweth
this
,
knoweth
all
:
and
hee
that
doth
this
,
doth
all
that
in
and
by
them
to
that
purpose
,
is
more
at
large
taught
and
commaunded
.
the
law
and
the
Prophets
;
(
for
so
bee
the
words
)
and
this
be
(
as
I
haue
said
,
and
happely
soone
will
be
granted
)
so
plaine
and
easie
to
be
vnderstood
,
what
needeth
then
(
may
some
say
)
so
much
teaching
and
preaching
?
Perk.
in
loc.
p.
474.
A
great
many
Sermons
might
be
saued
,
and
lesse
Seruice
a
good
deale
well
enough
suffice
.
This
charge
and
cost
to
maintaine
Ministers
and
Teachers
,
Schollers
and
learning
,
&c.
is
it
not
superfluous
?
As
Iudas
said
,
when
hee
minded
his
purse
,
howsoeuer
hee
pretended
the
poore
,
so
may
not
we
,
Doe
as
thou
wouldst
be
done
vnto
:
And
this
,
I
trow
,
one
man
may
tell
and
teach
another
quickly
.
Who
cannot
learne
this
without
any
great
labour
?
and
therfore
their
pains
and
their
place
too
may
be
spared
.
Farther
,
what
need
so
many
lawes
and
statutes
?
so
many
proclamations
and
edicts
?
so
many
Canons
and
Constitutions
to
be
enacted
,
made
&
published
?
Kings
and
Princes
,
Gouernors
and
Rulers
of
Kingdomes
and
Countries
,
of
Common-wealths
,
and
cities
,
haue
taken
more
labour
(
belike
)
then
they
needed
,
and
troubled
themselues
very
much
without
any
great
cause
,
in
making
so
many
lawes
and
ordinances
,
in
enacting
so
many
statutes
,
and
publishing
so
many
orders
and
decrees
,
when
it
might
haue
sufficed
to
haue
proclaimed
nothing
but
this
,
Quaecunque
vultis
,
&c.
But
take
heede
,
descendeth
not
from
aboue
,
but
God
,
Perk.
in
loc.
pag.
468.
and
others
.
For
,
first
of
all
,
That
which
is
conteined
in
this
law
,
is
but
so
much
only
as
concernes
our
disposition
and
conuersation
vnto
man
,
that
is
,
the
obseruation
of
the
second
table
of
Gods
law
,
which
is
but
the
one
halfe
and
that
the
lesser
and
inferiour
halfe
of
the
whole
.
For
we
owe
besides
this
,
as
I
thinke
euery
body
knowes
,
a
dutie
also
vnto
God
,
which
consisteth
in
the
profession
and
practise
of
true
religion
,
according
to
the
tenour
of
the
first
table
of
Gods
law
,
of
all
which
this
rule
hath
not
a
word
.
Be
it
then
,
that
for
our
duty
toward
men
,
this
law
,
this
abridgement
of
the
second
table
might
suffice
,
yet
for
our
duty
to
God
,
we
must
haue
a
further
direction
,
and
other
helpes
.
And
therefore
,
if
not
in
this
,
yet
in
that
regard
at
least
the
labour
and
diligence
of
the
Ministers
of
the
Church
is
most
necessarie
,
and
the
vse
of
knowledge
and
learning
exceeding
expedient
.
2.
If
this
alone
were
instruction
sufficient
for
our
dutie
vnto
man
,
then
did
God
the
Father
very
much
forget
himselfe
(
with
reuerence
of
his
Diuine
Maiestie
be
it
spoken
)
in
that
he
did
command
and
send
forth
his
Priests
and
Prophets
from
time
to
time
to
set
forth
to
the
people
,
in
their
many
and
large
speeches
and
exhortations
,
not
only
such
things
as
concerned
Gods
worship
alone
,
but
also
and
withall
,
those
and
so
many
of
those
that
concerned
our
dutie
vnto
man
.
Neither
did
the
Sonne
of
God
well
,
that
he
would
giue
this
in
charge
to
his
Apostles
,
his
Ministers
and
Preachers
of
the
Gospel
,
to
call
the
people
to
amendment
and
newnesse
of
life
:
to
exhort
them
to
all
and
singular
particular
duties
:
&
to
insist
no
lesse
on
these
kind
of
doctrines
then
on
those
which
pertaine
to
religion
only
.
holy
Ghost
,
by
whose
inspiration
all
scripture
was
written
,
in
causing
the
Law
and
Prophets
,
and
a
great
part
of
the
new
Testament
too
,
to
be
pend
and
published
in
so
many
and
so
large
volumes
,
as
out
of
which
might
haue
beene
left
all
whatsoeuer
concerneth
this
point
.
And
it
is
their
fault
likewise
,
that
so
many
kings
and
princes
,
so
many
gouernours
and
rulers
among
the
people
,
haue
beene
so
laborious
in
penning
and
publishing
good
and
holesome
lawes
aswell
for
our
conuersation
as
for
our
religion
.
For
had
they
not
had
both
precept
and
president
from
them
,
no
doubt
they
would
haue
beene
more
sparing
and
lesse
diligent
that
way
.
If
these
things
may
not
be
imagined
without
despite
to
God
,
and
blasphemie
against
the
most
high
,
as
indeed
they
cannot
,
then
are
all
those
obiections
and
cauils
both
vile
and
vaine
.
3.
Let
vs
consider
well
,
first
the
natiue
dulnesse
of
mans
heart
,
and
the
blindnesse
of
his
vnderstanding
,
specially
in
spirituall
and
good
things
:
and
then
the
peruersenesse
of
his
will
,
the
backwardnesse
or
rather
vntowardnesse
of
his
nature
,
vnto
either
godlines
or
goodnesse
:
so
shall
we
see
,
That
not
only
this
Law
alone
is
not
sufficient
,
vnlesse
it
be
to
his
condemnation
,
and
to
take
away
all
excuse
from
him
,
but
likewise
that
all
those
helpes
,
which
God
knowing
our
wickednes
&
weakenes
both
,
hath
added
thereto
,
out
of
the
Law
&
Prophets
,
in
the
vse
of
his
word
&
Ministerie
,
and
in
the
care
and
indeauour
of
the
higher
powers
by
humane
lawes
and
policie
,
are
all
little
enough
.
For
though
it
be
true
in
generall
,
That
for
our
dutie
one
to
another
,
This
is
the
summe
of
all
that
can
be
said
,
yet
when
we
come
to
particulars
,
how
few
be
there
that
can
or
at
least
that
wil
conceiue
when
they
doe
,
or
doe
not
accordingly
?
No
man
almost
will
yeeld
that
hee
doth
amisse
,
vnlesse
hee
can
bee
conuinced
thereof
by
some
expresse
commandement
or
law
.
Nay
,
when
as
men
are
so
craftie
in
wickednesse
,
and
so
ingenious
and
cunning
in
euill
,
that
they
can
and
doe
deuise
daily
new
shifts
and
subtilties
,
whereby
they
doe
wrest
the
law
of
God
,
delude
the
apparant
sence
and
meaning
,
and
auoide
and
frustrate
the
intent
and
penaltie
of
many
an
humane
law
;
what
boldnesse
,
what
rashnesse
,
would
they
not
aduenture
vpon
,
if
there
were
no
particulars
at
all
,
nothing
but
this
generall
Compendium
to
bee
their
guide
?
I
report
mee
herein
to
euerie
mans
knowledge
,
and
most
mens
practise
.
Who
is
he
,
that
can
not
tell
you
at
his
fingers
end
,
how
another
man
should
vse
him
,
and
what
he
should
in
this
and
that
case
doe
to
and
for
him
:
but
change
the
person
,
and
say
to
him
,
as
Christ
to
the
Lawyer
,
Vade
&
tu
,
Then
for
the
other
point
,
I
meane
our
peruersenes
and
vnaptnes
vnto
good
,
who
sees
not
,
who
knowes
not
,
That
neither
the
instructions
&
directions
,
the
exhortations
and
admonitions
,
the
reprehensions
and
comminations
of
the
Prophets
,
Preachers
and
Ministers
of
God
,
some
while
with
the
sweete
promises
of
Gods
mercies
and
blessings
perswading
and
alluring
:
some
while
with
the
sharpe
threats
of
Gods
iudgements
and
cursings
terrifying
and
enforcing
:
nor
yet
the
ecclesiasticall
censures
of
the
Church
by
suspension
,
excommunication
,
aggrauation
,
depriuation
and
other
like
on
the
one
side
;
or
the
temporall
punishments
by
the
purse
and
paines
,
by
prisonment
and
banishment
,
by
tortures
and
torments
,
yea
,
or
death
it selfe
most
sharpe
and
shamefull
on
the
other
side
,
can
so
bridle
and
conteine
men
within
the
lists
and
bounds
of
their
duties
,
but
that
still
,
as
daily
wee
see
and
heare
,
some
or
other
doe
and
will
breake
out
of
order
:
what
then
were
to
be
hoped
or
expected
,
if
those
helpes
and
spurres
to
vertue
and
goodnesse
,
and
those
staies
and
stops
from
vice
and
wickednesse
were
away
?
That
therefore
which
these
say
,
This
one
sentence
were
enough
for
all
;
Doe
as
thou
wouldest
be
done
to
,
is
easier
vttered
then
prooued
,
and
sooner
said
then
performed
.
It
were
enough
,
if
euery
man
did
,
or
could
,
or
would
vnderstand
and
apply
it
well
.
It
were
enough
,
if
we
were
al
as
prone
and
apt
to
good
,
as
we
are
to
euill
.
But
beeing
,
as
we
are
,
so
blind
and
bad
,
both
this
short
remembrance
,
and
those
many
and
long
additions
and
helpes
are
(
for
their
successe
and
operation
)
all
too
little
and
too
few
.
Wherefore
it
is
our
duty
indeede
seriously
to
consider
,
and
ingenuously
to
acknowledge
Gods
great
mercy
and
prouidence
toward
vs
,
in
affoording
vs
so
many
furtherances
and
meanes
for
our
good
,
and
carefully
and
thankfully
to
make
vse
of
them
all
accordingly
:
especially
and
by
name
,
of
those
two
principall
brethren
the
Magistracie
and
the
Ministerie
,
which
the
one
with
the
word
,
the
other
with
the
sword
,
the
one
spiritually
,
the
other
corporally
,
doe
so
much
further
and
auaile
to
the
publique
and
priuate
good
of
all
,
that
the
two
eyes
,
and
the
two
hands
of
the
body
naturall
and
organicall
,
cannot
bee
thereto
more
beneficiall
and
necessarie
,
then
are
those
two
to
the
state
and
staie
of
the
body
politicall
and
mysticall
,
and
of
the
life
ciuill
and
spirituall
.
[
2
](A21109-e8660-b)
2
Of
the
lawes
of
men
.
And
thus
much
of
the
first
vse
of
this
law
,
which
concerneth
the
law
of
God
.
The
other
vse
concerning
the
lawes
of
men
,
is
not
indeede
,
as
the
former
,
expressed
by
our
Sauiour
,
Zepper
.
de
leg
.
lib.
1.
cap.
5.
&
13.
l.
5.
cap.
14.
but
in
asmuch
as
all
humane
lawes
either
haue
or
ought
to
haue
the
law
of
God
their
foundation
,
and
are
,
or
ought
to
be
deriued
,
as
riuers
from
the
fountaine
,
from
this
Originall
,
it
doth
necessarily
follow
,
that
the
vse
of
this
law
no
lesse
extendeth
vnto
these
of
men
,
then
vnto
those
of
God
.
This
vse
is
also
twofold
,
of
Christ
,
is
a
president
or
patterne
,
by
&
according
to
which
the
lawes
of
men
ought
to
be
formed
&
made
.
In
the
which
if
men
will
consider
what
I
haue
before
partly
obserued
,
that
is
,
for
the
manner
,
the
Breuitie
and
Per
spicuitie
therof
,
for
the
matter
,
the
Necessitie
and
Equitie
thereof
;
they
may
easely
learne
,
That
,
according
to
this
patterne
,
their
lawes
ought
to
be
,
briefe
and
plaine
;
necessarie
and
equall
:
for
such
is
this
,
as
we
haue
already
seene
.
1.
They
ought
to
bee
contriued
succinctly
and
briefly
.
Commentator
.
Legem
,
Seneca
.
epist.
95
breuem
esse
oportet
,
quo
facilius
ab
imperitis
teneatur
:
vel
,
ut
emissa
divinitùs
vox
esse
:
Iubere
,
non
disput
are
debet
:
A
Law
(
saith
Seneca
,
)
must
be
briefe
,
that
it
may
the
more
easily
be
conceiued
and
remembred
of
the
vnskilful
:
or
,
as
a
word
from
heauen
vttered
:
It
ought
to
command
,
not
to
discourse
,
or
dispute
.
the
law
,
or
in
the
language
wherewith
the
words
of
the
Law
are
expressed
.
to
them
,
and
the
other
such
as
is
plaine
and
easie
to
be
vnderstood
of
them
,
for
whome
the
lawes
are
made
.
If
a
trumpet
giue
an
vncertaine
sound
,
who
will
make
himselfe
readie
to
the
battaile
?
they
doe
liue
for
whom
they
are
made
.
The
due
regard
whereof
cannot
but
require
many
repeales
and
alterations
,
many
qualifications
and
exceptions
,
to
be
made
from
time
to
time
.
Legum
etenim
humanarum
tanta
varietas
,
Zepper
.
de
leg
.
lib.
1.
cap.
10.
&
lib.
5.
c.
8.
imperfectio
,
&
instabilitas
est
,
ut
singulapoenèiam
non
secula
amplius
,
sed
lustra
ferè
,
novas
leges
,
restrictiones
,
ampliationes
,
modificationes
novas
,
&c.
ferant
&
importent
.
For
(
saith
one
)
So
great
is
the
variety
,
imperfection
and
vnstabilitie
of
humane
lawes
(
and
affaires
)
that
not
only
euery
age
,
but
also
euery
other
yeare
in
manner
,
they
admit
and
require
new
lawes
,
restrictions
,
and
extensions
,
new
qualifications
,
&
c.
to
be
had
and
made
.
the
persons
,
indifferent
to
all
,
not
easing
some
and
grieuing
others
,
nor
respecting
these
and
neglecting
those
,
as
if
they
were
aliis
mater
,
aliis
noverca
:
to
some
a
mother
,
to
other
some
a
step-mother
:
as
of
the
penaltie
,
which
must
be
such
,
as
may
by
the
sharpenes
&
seuerity
thereof
suffice
to
conteine
those
within
their
bounds
whom
precept
alone
cannot
preuaile
withall
,
and
not
by
the
lacke
or
leuity
thereof
,
as
if
they
were
counsels
rather
then
lawes
,
open
gaps
and
leaue
way
at
will
,
to
those
that
will
violate
and
breake
them
.
Cicero
ad
Brut.
ep.
2.
Salutaris
seuerit
as
quam
dictat
communis
ratio
,
&
ordo
publicus
postulat
,
inanem
speciem
clementiae
vincit
:
For
,
Holesome
Seueritie
which
common
reason
appointeth
and
publike
order
requireth
,
easily
putteth
downe
the
vaine
shew
of
Clemencie
,
as
saith
that
worthy
Polititian
Tullie
.
Secondly
,
[
2
](A21109-e9420-b)
2
For
precept
.
as
it
is
a
precept
,
the
vse
thereof
concerneth
,
1.
the
executing
,
2.
the
vsage
,
3.
the
want
,
4.
the
ignorance
,
[
1
](A21109-e9470-b)
1
The
executing
.
In
executing
lawes
already
extant
,
this
Rule
of
Equitie
doth
require
,
That
such
fidelitie
and
sincerity
be
vsed
,
that
the
lawes
may
haue
their
due
course
and
effect
:
which
is
,
to
maintaine
vertue
and
suppresse
vice
,
Zepper
.
de
leg
.
lib.
3.
cap.
7.
pag.
200.
defend
the
good
and
correct
the
euill
:
that
the
common
good
be
sought
and
preferred
:
that
partialitie
and
respect
of
persons
be
auoided
:
that
the
Law
be
not
wrested
,
nor
true
Iudgement
peruerted
:
that
Iustice
be
not
denied
or
delaied
,
that
none
with
vnnecessary
suites
or
vnreasonable
expenses
be
vexed
and
consumed
,
due
to
others
as
they
would
bee
done
vnto
;
and
they
well
deserue
to
bee
numbred
among
those
,
which
as
the
Prophet
saith
,
Convertunt
iudicium
in
absinthium
,
&
iustitiam
in
terra
relinquunt
:
[
2
](A21109-e9580-b)
2
The
Vsage
.
For
the
vsage
of
Lawes
by
such
as
take
the
benefite
thereof
,
it
is
too
truly
obserued
,
and
too
often
seene
,
that
diuerse
that
doe
goe
to
law
,
doe
egregiously
abuse
it
,
Zepper
.
de
leg
.
lib.
5.
cap.
11.
in
that
albeit
they
know
in
their
own
consciences
that
they
haue
a
bad
cause
,
yet
will
needs
proceede
;
or
not
respecting
,
whether
their
cause
be
good
or
bad
,
will
not
bee
quiet
:
and
this
,
either
vpon
a
vaine
desire
and
diuellish
delight
they
haue
to
be
quarrelling
;
vpon
which
noxious
humour
they
do
feede
themselues
&
liue
none
otherwise
then
doth
the
Salamander
by
the
fire
,
as
who
be
no
longer
well
at
ease
in
themselues
,
then
while
they
be
at
trouble
&
variance
which
others
:
or
for
that
in
the
aboundance
of
their
malice
and
hatred
toward
them
,
(
for
they
can
not
goe
to
law
but
with
a
spitefull
minde
and
malicious
spirit
)
they
desire
to
plague
the
aduerse
parties
,
to
vexe
them
extreamly
,
to
make
them
spend
their
mony
,
and
,
if
they
can
do
it
,
to
vndo
them
:
or
for
that
trusting
in
their
owne
subtilties
&
craftie
heads
,
they
take
a
glorie
,
that
they
are
able
by
some
or
other
indirect
and
cunning
courses
,
to
make
an
ill
cause
(
seeme
)
good
:
to
blinde
the
iudge
,
&
cast
a
mist
before
wise
mens
eyes
,
that
they
may
not
(
easily
)
see
what
is
truth
&
right
:
or
finally
for
that
counting
themselues
wronged
and
discredited
,
if
any
cause
good
or
bad
go
against
them
,
they
resolue
neuer
to
giue
ouer
,
while
possibly
they
can
finde
any
delaies
,
any
shifts
or
deuices
whatsoeuer
,
till
they
haue
so
worne
&
wearied
out
their
aduersaries
,
that
at
length
,
they
must
be
enforced
to
forsake
&
giue
ouer
their
good
cause
and
iust
title
.
But
detesting
such
wicked
,
vnconscionable
and
prophane
courses
,
too
common
in
these
our
euil
daies
,
we
must
know
,
That
then
only
(
in
this
respect
)
we
doe
as
we
would
be
done
vnto
,
is
good
and
holy
,
if
a
man
vse
it
lawfully
)
not
as
fooles
and
children
do
their
daggers
,
which
are
out
at
euery
flie
,
but
as
wisemen
doe
their
armour
,
that
is
,
as
our
last
refuge
,
when
all
other
and
easier
helpes
doe
faile
:
If
we
make
it
not
a
rigorous
Iudge
to
reuenge
our
wrongs
in
the
highest
degree
&
sharpest
measure
,
but
an
indifferent
Arbitratour
,
with
all
lenity
and
moderation
to
decide
a
cause
,
or
resolue
a
question
twixt
vs
and
our
neighbour
.
Lastly
,
if
we
reckon
him
we
contend
and
goe
to
law
withall
,
not
our
enimie
but
our
friend
,
considering
as
we
should
,
it
is
the
cause
and
not
the
party
,
the
matter
not
the
man
,
wee
must
prosecute
and
haue
to
doe
withall
:
and
accordingly
therefore
doe
so
deale
with
him
and
follow
the
suite
,
that
it
may
appeare
,
we
seeke
not
his
trouble
but
our
owne
ease
;
his
losse
but
our
right
;
nor
haue
any
minde
or
delight
to
vexe
or
hurt
him
,
but
to
quiet
and
benefit
both
him
and
vs
,
him
as
well
as
ourselues
.
[
3
](A21109-e9700-b)
3
The
want
.
For
the
want
of
Lawes
.
If
there
fall
out
,
as
oft
there
may
and
doth
,
any
new
case
,
in
which
there
is
yet
no
nationall
,
Perk.
in
loc.
pa.
460.
no
positiue
law
enacted
;
till
this
be
done
,
for
supply
thereof
,
wee
must
haue
recourse
to
this
Ground
of
lawes
,
and
in
that
case
,
so
doe
,
and
so
deale
,
as
it
doth
informe
vs
:
Assured
,
we
cannot
doe
amisse
,
so
long
as
wee
doe
not
decline
from
this
.
A
man
may
not
thinke
in
such
an
Accident
:
There
is
no
law
for
it
,
no
statute
,
no
Act
of
Parliament
,
therefore
I
will
doe
,
or
I
may
doe
,
what
I
list
.
No
:
If
there
be
no
statute
or
law
for
it
made
by
man
,
yet
here
is
a
Lawe
,
which
will
tell
thee
,
if
thou
wilt
heare
it
,
what
thou
oughtest
to
doe
:
and
will
conuince
and
condemne
thee
for
a
man
vniust
and
wicked
,
if
thou
heare
it
not
.
[
4
](A21109-e9790-b)
4
The
ignorance
.
Against
the
ignorance
of
Lawes
.
Suppose
a
positiue
Law
or
Constitution
is
extant
in
this
or
that
case
,
but
it
is
eyther
so
large
that
thou
canst
not
comprehend
it
:
or
so
intricate
and
obscure
that
thou
canst
not
vnderstand
it
:
or
so
farre
out
of
mind
that
thou
canst
not
remember
it
:
in
such
a
case
,
haue
thou
recourse
to
this
law
and
generall
rule
,
and
it
alone
shall
suffice
.
This
will
suggest
vnto
thee
the
same
in
effect
,
which
that
positiue
law
thou
seekest
for
,
or
vnderstandest
not
,
if
it
be
iust
&
good
,
would
direct
&
informe
thee
more
at
large
.
A
ready
way
to
saue
a
great
deale
of
that
cost
and
waste
,
which
is
vainly
and
needlesly
many
times
(
what
if
I
said
wickedly
also
?
)
bestowed
on
Counsellours
and
other
Lawyers
,
who
rise
apace
by
the
fals
of
litigious
men
,
that
either
ignorant
of
law
,
or
negligent
of
right
,
chuse
rather
to
be
acquainted
with
the
subtilties
of
men
,
then
the
sinceritie
of
God
;
and
care
litle
what
equity
&
a
good
conscience
doth
require
,
so
as
they
may
finde
out
some
quaint
quirk
,
or
nice
euasion
in
Law
for
that
they
desire
.
[
5
](A21109-e9820-b)
5
The
defect
of
humane
Lawes
.
Sometimes
there
is
in
some
Law
or
Statute
a
defect
in
words
,
matter
or
other
like
.
Let
it
seeme
much
or
strange
to
none
,
that
I
lay
such
an
imputation
on
the
lawes
of
men
.
Zepper
.
de
leg
.
l.
1.
c.
5.
&
l.
5.
c.
10.
For
as
in
other
humane
writings
,
so
in
lawes
too
,
doubtlesse
by
reason
eyther
of
the
weake
apprehension
,
contrarie
opinion
,
corrupt
affection
,
or
other
humane
infirmitie
of
those
that
make
lawes
,
Who
are
al
but
men
,
some
fault
and
errour
,
some
want
and
imperfection
may
sometimes
bee
found
,
which
time
and
truth
hauing
better
examined
,
do
discouer
to
the
same
or
other
mens
eies
.
Somtimes
also
,
the
very
alteration
of
times
,
and
therwith
the
state
of
things
not
foreseene
at
first
,
nor
happely
to
be
foreseene
by
humane
reach
,
may
breede
a
defect
where
before
was
none
.
To
help
this
,
the
best
remedy
for
the
present
,
is
,
to
haue
recourse
to
this
Law
of
Lawes
,
which
apted
to
time
and
place
,
to
occasion
present
and
vrgent
,
will
informe
vs
to
supply
in
our selues
,
what
is
defectiue
in
our
lawes
,
and
to
carrie
our
actions
aright
,
when
the
lawes
doe
carrie
them
awry
.
These
things
(
though
but
briefly
)
obserued
,
concerning
the
vse
of
this
principall
precept
,
I
may
by
good
consequence
conclude
,
That
in
truth
it
is
not
so
much
the
multitude
of
lawes
and
varietie
of
precepts
humane
that
are
necessarily
required
vnto
vertuous
courses
,
and
to
light
vs
the
way
to
well
doing
,
as
,
(
hauing
euer
in
our
minds
,
and
before
our
eies
this
sum
of
all
,
for
an
infallible
rule
in
all
our
doings
)
the
care
and
indeuour
to
practise
well
thereafter
,
and
to
conforme
thereto
,
both
our
liues
&
our
lawes
:
which
will
and
can
then
onely
be
vpright
and
good
,
truely
iust
and
honest
,
when
as
they
and
it
do
wel
agree
and
suite
together
.
It
is
recorded
of
a
certain
Philosopher
,
Aristot.
apud
Laert.
l.
7.
c.
14.
&
Aristipp
.
apud
.
cund
.
l.
2.
c.
8.
that
asked
on
a
time
,
What
he
had
gotten
by
that
kind
of
studie
?
(
Philosophie
:
)
he
answered
,
Inprimis
summum
hoc
,
Quòd
quae
alii
non
nisi
legibus
coacti
faciunt
,
sponte
faciam
:
This
principall
and
speciall
good
;
That
those
things
which
others
do
by
compulsion
of
their
lawes
,
I
can
doe
of
mine
owne
accord
,
without
any
lawes
.
What
he
as
a
louer
of
learning
with
some
good
reason
did
ascribe
to
his
humane
studies
,
that
with
reason
farre
better
,
(
this
one
heauenly
sentence
,
as
a
gemme
most
pretious
the
stones
in
the
streets
,
surpassing
all
naturall
and
Morall
precepts
of
men
)
wee
may
attribute
to
this
diuine
Oracle
and
absolute
law
of
our
heauenly
Law-giuer
,
the
Sonne
of
God
,
as
which
without
all
doubt
,
is
of
that
weight
and
worth
,
that
if
it
onely
were
euer
had
in
mind
:
if
it
onely
about
al
our
actions
,
were
duly
meditated
vpon
,
and
sincerely
put
in
practise
,
it
would
better
guide
vs
,
Nowel
.
in
Decalog
.
pag.
37.
and
more
preuaile
with
vs
vnto
true
Iustice
and
weldoing
betwixt
man
and
man
,
then
without
it
,
all
the
lawes
,
decrees
and
constitutions
of
men
can
doe
:
which
for
the
most
part
do
litle
auaile
,
wheresoeuer
of
this
one
Law
and
principall
ordinance
diuine
,
there
is
among
men
no
due
regard
.
Hauing
thus
considered
the
vses
to
bee
made
of
this
law
,
[
v
](A21109-e10100-b)
v
Some
Application
,
viz.
if
I
should
now
descend
by
way
of
Application
to
a
seuerall
examination
of
all
particulars
,
to
see
how
conformable
and
sutable
thereunto
the
actions
and
dealings
of
men
of
all
sorts
are
carried
,
I
might
sooner
finde
where
to
beginne
,
then
where
to
make
an
end
,
and
rather
satiate
then
satisfie
the
industrious
and
godly
Reader
:
yet
as
well
to
satisfie
somwhat
my
promise
in
the
beginning
,
as
also
to
open
at
least
a
way
to
this
worke
,
that
euery
man
may
take
occasion
in
his
owne
practise
and
state
of
life
thereof
to
consider
,
I
will
adde
something
also
in
this
kinde
,
answerable
to
that
already
said
.
[
1
](A21109-e10140-b)
1
In
generall
touching
our
lawes
needing
some
reformation
.
For
President
,
touching
the
making
or
amending
of
(
Our
)
Lawes
,
I
will
of
my selfe
,
(
that
so
I
may
conteine
my selfe
within
mine
owne
bounds
)
say
little
or
nothing
,
but
onely
referre
the
honest
and
godly
minded
Reader
to
these
considerations
following
.
First
to
the
words
of
his
most
iudicious
heart
and
head
,
in
whose
hand
it
is
,
aboue
any
one
else
,
to
helpe
it
too
,
and
who
will
,
I
trust
,
in
time
see
that
somewhat
done
,
which
heretofore
so
earnestly
hee
hath
wished
might
be
done
.
I
could
wish
(
saith
he
)
some
three
things
specially
to
be
purged
and
cleered
in
the
common
law
.
First
,
I
could
wish
,
it
were
written
in
our
owne
vulgar
language
:
for
now
it
is
an
old
,
mixt
,
and
corrupt
language
,
only
vnderstood
by
Lawyers
,
whereas
euerie
subiect
ought
to
vnderstand
the
law
vnder
which
he
liues
.
For
since
it
is
our
plea
against
the
Papists
,
that
the
language
in
Gods
seruice
,
ought
not
to
be
in
an
vnknowen
tongue
,
according
to
the
rule
in
the
law
of
Moses
.
That
the
law
should
be
written
in
the
fringes
of
the
Priests
garment
,
and
should
be
publiquely
read
in
the
eares
of
all
the
people
:
so
me
thinkes
ought
our
law
to
bee
made
as
plaine
as
can
be
to
the
people
,
for
that
the
excuse
of
ignorance
may
be
taken
from
them
,
for
not
conforming
themselues
thereunto
.
Next
,
Whereas
our
common
law
hath
not
a
setled
Text
in
al
Cases
,
being
chieflie
grounded
either
vpon
old
customes
,
or
else
vpon
the
reports
and
cases
of
Iudges
,
which
wee
call
Responsa
Prudentum
,
I
would
wish
that
some
more
certaintie
were
set
downe
in
this
case
by
Parliame●●
.
For
since
the
verie
Reports
themselues
are
not
alwaies
so
binding
,
but
that
diuerse
times
Iudges
doe
disclaime
them
,
and
recede
from
the
Iudgement
of
their
Predecessors
,
it
were
good
,
That
vpon
a
mature
deliberation
;
the
exposition
of
the
law
,
were
set
downe
by
Act
of
Parliament
,
and
such
Reportes
therein
confirmed
,
as
were
thought
fit
to
serue
for
law
in
all
times
hereafter
:
and
so
the
people
should
not
depend
vpon
the
bare
opinion
of
Iudges
,
and
vncertaine
Reports
.
And
lastly
,
There
bee
in
the
common
law
diuerse
contrarie
Reports
and
Presidents
:
and
this
Corruption
doth
likewise
concerne
the
statutes
and
Acts
of
Parliament
,
in
respect
there
are
diuerse
Crosse
and
Cuffing
statutes
;
and
some
so
penned
,
as
they
may
be
taken
in
diuers
,
yea
,
contrarie
senses
.
And
therefore
I
would
wish
both
these
statutes
and
Reports
,
aswell
in
the
Parliament
as
common
Law
,
to
be
once
maturely
reviewed
,
and
reconciled
.
And
that
not
only
all
Contrarieties
should
be
scraped
out
of
the
bookes
:
but
also
that
euen
such
penal
statutes
as
were
made
but
for
the
vse
of
the
time
,
(
from
breach
whereof
no
man
can
bee
free
)
which
doe
not
agree
with
the
condition
of
this
our
time
,
might
likewise
bee
left
out
of
our
bookes
.
And
this
Reformation
might
,
(
mee
thinkes
)
be
made
a
worthie
worke
,
and
well
deserues
a
Parliament
to
bee
set
of
purpose
for
it
.
Secondly
,
to
the
Iudgement
of
former
Parliaments
,
which
so
oft
,
as
a
matter
very
serious
and
needfull
,
viz.
An.
25.
&
27.
&
35.
Hen.
8.
and
An.
3.
Edu
.
6.
enacted
,
That
the
King
should
haue
Authoritie
to
assigne
a
certaine
number
of
his
subiects
as
well
spiritual
as
temporall
,
learned
in
the
lawes
of
this
Realme
,
to
examine
certaine
lawes
,
then
and
yet
in
force
,
to
the
end
that
such
of
them
,
as
the
King
and
the
said
persons
,
or
the
more
part
of
them
,
should
adiudge
worthy
and
conuenient
to
be
vsed
and
obeyed
,
might
be
executed
&
continued
,
&
the
rest
to
be
abrogated
.
Babing
.
in
Gen.
c.
47.
Thirdly
,
to
the
continuall
spoile
,
wast
and
impeachment
of
the
Churches
in
our
land
,
which
(
as
is
too
apparent
to
the
eye
of
all
that
will
see
)
daily
increaseth
and
spreadeth
it selfe
like
a
wilde
canker
in
the
flesh
,
that
it
is
likely
in
a
little
time
,
if
due
&
speedy
remedie
be
not
prouided
,
so
to
consume
and
ruinate
them
all
,
that
little
more
(
as
in
many
places
already
(
alas
)
doth
appeare
)
then
the
bare
name
shall
be
left
remaining
.
Postnati
.
pag.
47.
And
lastly
,
to
the
very
nature
of
all
humane
lawes
,
which
properly
haue
(
as
all
things
vnder
sunne
)
ortum
,
statum
&
occasum
:
Zepp
.
de
leg
.
l.
1.
c.
10.
their
rising
,
standing
and
falling
:
wherein
it
is
more
then
probable
,
that
the
very
alteration
of
times
,
and
of
the
manners
of
people
with
time
,
cannot
but
now
&
then
call
for
a
change
.
For
(
to
vse
not
mine
owne
,
but
the
very
words
of
S.
Aug.
as
he
is
cited
also
to
like
purpose
by
that
worthie
Diuine
the
learned
Zepper
,
Aug.
epist.
5.
ad
Marcellin
.
)
That
is
not
alwaies
true
,
which
some
do
say
,
Zepper
.
de
leg
.
l.
1.
c.
11.
Semelrecte
factum
,
nullatenus
esse
mutandum
:
A
thing
once
well
done
,
is
by
no
meanes
to
be
altered
or
changed
,
because
the
case
of
the
time
being
altered
,
true
(
or
sound
)
reason
doth
so
necessarily
require
,
that
which
before
was
well
,
to
be
altered
and
now
made
otherwise
,
that
whereas
they
say
,
It
is
not
well
done
,
if
it
be
changed
contrariwise
,
the
variety
it selfe
(
of
the
time
)
cries
out
,
It
is
not
well
,
vnlesse
it
be
changed
.
So
that
both
wil
only
then
be
right
,
if
with
and
according
to
the
varietie
of
the
time
,
they
bee
made
variable
,
or
to
differ
each
from
other
.
Hitherto
S.
Aug.
These
considerations
weighed
,
it
seemeth
to
mee
,
(
if
it
may
be
free
and
lawful
in
a
good
&
honest
cause
,
and
in
a
Christian
and
religious
common
wealth
,
to
speake
the
truth
,
)
That
such
as
haue
place
&
power
in
condendis
legibus
for
forming
of
lawes
,
do
not
do
as
they
would
be
done
vnto
,
nor
obserue
that
equitie
,
which
they
ought
principally
and
precisely
to
maintaine
,
if
some
thing
be
not
by
them
done
in
this
behalfe
,
but
all
things
left
,
as
if
nothing
were
amisse
,
without
any
reformation
or
redresse
.
Secondly
touching
precept
,
ought
to
be
tried
by
this
touch
,
Do
as
thou
wouldest
be
done
vnto
:
Ministers
of
our
Church
alone
,
and
shew
by
some
Instances
how
wel
or
rather
how
ill
,
this
rule
,
by
our
people
,
toward
them
,
is
obserued
.
They
are
the
men
,
which
for
the
exceeding
necessitie
of
their
labours
,
and
the
singular
,
yea
,
vnspeakable
good
that
comes
vnto
vs
thereby
:
which
for
the
worthines
of
their
calling
&
excellency
of
their
vocation
,
should
aboue
many
other
,
be
had
in
singular
regard
,
and
accounted
worthy
double
honour
.
Christ
protesteth
,
he
taketh
it
as
done
to
himselfe
.
They
be
his
owne
words
,
Qui
vos
audit
,
me
audit
:
He
that
heareth
you
,
heareth
me
:
and
,
Quivos
spernit
,
mespernit
:
He
that
despiseth
you
,
despiseth
me
.
They
are
the
men
whom
whosoeuer
deales
not
vprightly
&
iustly
withall
,
it
is
no
maruel
,
if
he
do
not
deale
iustly
and
well
,
conscionably
and
vprightly
with
any
others
.
Now
how
are
they
dealt
with
?
[
j
](A21109-e10970-b)
j
What
small
and
vnsufficient
prouision
is
left
and
allotted
them
.
First
of
all
,
What
prouision
is
there
made
for
their
maintenance
?
And
what
due
courses
taken
that
they
may
bee
according
to
their
places
and
calling
,
their
Learning
and
labours
condignely
prouided
for
?
Is
it
not
too
too
euident
,
that
the
whole
land
thorough
,
neere
one
halfe
(
in
number
or
worth
)
of
their
liuings
,
are
seazed
into
lay-mens
hands
?
and
the
remainder
for
allowance
left
them
,
is
so
meane
and
beggerly
,
that
in
many
places
it
is
not
one
halfe
,
nor
a
quarter
enough
for
their
sustenance
?
It
is
true
indeed
that
Ministers
haue
some
goodly
and
sufficient
liuings
left
them
.
But
,
1.
They
are
but
a
few
in
respect
of
those
of
like
or
more
valew
that
are
taken
from
them
:
and
in
respect
of
the
remainder
of
poore
and
vnsufficient
liuings
.
2.
They
are
(
all
)
but
such
as
were
left
them
by
the
Papists
,
to
whom
,
though
their
enemies
in
religion
,
they
are
beholding
for
prouision
,
as
which
came
to
them
better
(
though
much
rent
and
mangled
)
out
of
their
fingers
,
then
it
is
either
confirmed
or
continued
to
them
by
our
hands
:
and
who
,
in
this
point
&
practise
(
if
we
will
giue
them
their
due
)
haue
shewed
themselues
more
sound
and
constant
,
more
righteous
and
religious
,
more
reasonable
and
conscionable
then
some
of
vs
(
Protestants
)
that
in
profession
&
knowledge
go
so
far
before
them
.
For
(
if
my
obseruation
faile
me
not
)
there
is
scant
a
lay-man
found
among
vs
,
in
all
this
time
of
the
Gospell
,
that
hath
(
I
say
not
,
religiously
added
&
giuen
,
he
indeed
were
rara
avis
in
terris
,
nor
I
say
not
wholly
,
but
)
conscionably
at
least
restored
to
the
Church
any
one
,
or
any
part
of
one
of
those
liuings
,
which
I
wil
not
now
say
sacrilegiously
,
but
vnconscionably
sure
were
taken
,
&
more
vnconscionably
are
so
held
&
deteined
from
church-men
:
and
,
so
do
men
seeme
rather
sorry
that
they
caught
no
more
,
then
ashamed
that
they
haue
gotten
so
much
from
the
church
,
that
likely
it
is
,
if
they
(
the
Papists
)
had
left
vs
those
Liuings
three
times
worse
then
they
did
,
all
had
been
one
;
Our
ministers
must
haue
had
but
that
which
had
beene
left
,
were
it
much
or
little
,
enough
or
not
.
Now
being
thus
dealt
with
,
doe
men
herein
deale
with
them
,
as
they
would
bee
dealt
with
themselues
?
Which
of
them
would
thinke
,
if
hee
were
a
Minister
,
and
had
but
such
an
allowance
:
or
,
had
so
much
of
that
which
properlie
,
and
in
all
right
is
his
,
taken
and
kept
from
him
,
that
yet
he
were
condiguely
,
conueniently
and
minister
like
prouided
for
?
Is
it
likely
,
I
say
,
that
they
which
are
not
content
with
their
owne
lands
and
inheritances
,
though
the
same
surmount
hundreds
,
yea
thousands
per
an
.
vnlesse
they
can
hide
and
huddle
in
among
it
as
Achan
his
prey
,
two
or
three
Church-mens
liuings
to
boote
,
the
Ministers
place
,
with
those
spare
leauings
,
and
beggarly
scraps
,
that
little
peece
of
a
liuing
,
which
yet
many
times
they
can
scant
(
freely
)
affoord
them
?
I
doe
not
now
make
question
,
whether
Tithes
be
a
matter
of
diuine
right
?
and
as
properly
annexed
and
belonging
to
the
ministery
of
the
Gospell
,
as
once
to
the
Priesthood
of
Leui
?
nor
doe
I
now
enquire
,
whether
things
once
consecrated
to
God
;
and
deuoted
to
sacred
vses
,
(
as
were
both
tyths
and
gleeb
,
and
that
with
bitter
and
fearefull
execration
against
any
,
and
all
those
that
should
by
laying
his
prophane
hands
on
them
,
infringe
the
gift
,
alienate
the
right
,
and
conuert
the
thing
againe
to
common
vse
,
)
may
yet
be
deuoured
with
open
mouth
,
and
taken
away
for
euer
from
God
and
his
Church
?
For
these
points
I
referre
him
that
eyther
doth
doubt
,
or
would
reade
,
to
what
I
and
others
haue
alreadie
written
otherwhere
.
But
I
doe
now
aske
:
in
conscience
and
common
equitie
the
Minister
of
the
word
ought
condignelie
and
competent
lie
to
be
prouided
for
,
since
,
though
the
word
of
God
did
(
as
some
dreame
,
and
many
would
faine
perswade
themselues
)
prouide
him
of
nothing
in
particular
,
nor
teach
that
he
can
demand
any
thing
by
name
,
yet
the
rule
of
reason
,
the
ground
of
equity
,
and
the
law
of
nature
doth
teach
vs
,
The
labourer
,
euery
Labourer
,
much
more
so
worthy
and
needfull
,
so
profitable
and
painefull
a
labourer
,
is
worthy
of
his
hire
,
such
a
hire
as
is
fit
for
such
a
labourer
that
is
,
(
to
speake
in
their
owne
termes
)
to
haue
(
at
least
)
a
competent
liuing
▪
I
doe
aske
likewise
,
Whether
that
be
competent
,
which
in
many
places
is
left
or
allowed
him
for
his
liuing
?
None
I
thinke
so
prophane
and
voide
of
religion
,
which
will
not
Verba●tenus
in
words
at
least
,
acknowledge
the
former
:
nor
any
so
deuoid
of
reason
and
common
experience
,
that
wil
auouch
the
latter
.
Now
,
be
it
that
that
which
once
was
,
and
in
right
still
should
bee
the
Ministers
liuing
,
and
would
,
if
it
might
bee
had
,
bee
competent
too
,
be
surprised
into
other
mens
hands
,
must
he
therefore
haue
no
liuing
at
all
?
Must
he
serue
and
sterue
?
pray
and
pine
?
preach
and
perish
,
because
that
once
was
his
,
is
taken
from
him
?
Or
rather
,
ought
not
in
all
reason
and
conscience
,
in
all
iustice
and
equity
,
if
not
the
whole
,
at
least
yet
so
much
therof
be
restored
to
him
,
as
is
fit
,
and
according
to
their
ow●●
phrase
,
competent
for
him
?
When
such
Alienations
were
made
,
was
it
not
euer
intended
and
thought
necessarie
and
fit
,
That
the
Church
should
be
left
so
conuenably
endowed
or
prouided
for
,
Octobon
.
cap.
Quoniam
de
Appropriat
.
ecclesiarum
.
that
he
that
had
curam
animarum
charge
of
soules
there
,
might
be
able
,
1.
to
do
diuine
Seruice
,
2.
to
informe
the
people
,
and
3.
to
keepe
hospitalitie
?
And
is
it
not
great
reason
the
intent
and
mind
of
the
Law
,
being
so
reasonable
and
necessary
,
Edu
▪
6.
cap.
14.
and
in
the
common
formes
of
the
Ordinations
of
vicaridges
.
should
rather
be
vrged
and
obserued
,
then
the
Letter
and
Word
of
the
Law
,
being
so
farre
from
reason
and
equitie
?
And
if
the
first
Vsurpers
did
this
in
some
measure
answerable
to
the
time
and
Cleargie
which
then
was
,
ought
not
their
successours
(
be
inforced
to
)
doe
it
likewise
answerable
to
the
time
and
Cleargy
that
now
is
,
that
so
we
in
these
daies
may
haue
no
more
cause
to
complaine
of
such
vsurpations
and
spoiles
then
had
our
ancestours
in
their
times
?
Or
if
any
where
there
were
euer
any
thing
heretofore
,
any
thing
I
say
,
either
tythes
or
offerings
,
stypend
or
stay
assigned
him
,
and
such
times
there
haue
beene
,
and
such
cases
there
may
fall
out
euenin
our
time
,
are
not
his
hearers
bound
to
maintaine
him
?
and
they
among
whom
he
soweth
spirituall
things
,
to
allow
him
to
reape
their
carnall
,
in
at
least
a
competent
measure
?
Oh
that
England
which
professeth
the
Gospel
,
to
flow
in
milke
and
honie
,
should
as
if
it
were
some
empty
and
barren
soyle
,
deuoyd
of
sustenance
for
Man
and
Beast
,
hold
the
Messengers
of
her
God
,
D.
Bois
Dom.
Sexag
.
p.
260.
the
Embassadours
of
her
Celestiall
King
,
aboue
any
other
nation
,
in
so
base
regard
,
and
meane
account
,
as
to
suffer
them
which
are
worthy
by
the
Lords
owne
testimony
double
honour
,
〈◊〉
Lect.
33.
p.
462.
as
Clean
the●●●
the
Mill
,
to
putt
heir
hands
to
many
a
seruile
labour
and
base
employment
.
Oh
England
mine
heart
bleedeth
,
and
mine
eye
weepeth
to
see
the
blindnesse
of
thine
eyes
,
and
obserue
the
hardnesse
of
thine
heart
in
this
respect
.
Alas
,
to
there
no
Balme
in
GIlead
,
,
is
there
no
Phisition
there
,
that
the
health
of
the
Daughter
of
my
people
might
be
recouered
?
Could
there
a
day
bee
found
,
and
a
way
bee
made
,
euen
when
thou
wast
reforming
Religion
,
to
deformethe
Church
?
and
when
thou
shouldest
haue
restored
the
spoyles
thereof
,
to
make
of
her
a
greater
prey
?
And
can
there
since
that
,
in
all
this
long
and
leisure
time
of
peace
and
freedome
of
Religion
,
be
found
no
way
,
no
meanes
be
deuised
to
right
her
againe
?
and
to
restore
(
at
least
in
some
measure
)
those
things
which
by
sundry
false
pretences
and
many
forged
cauillations
were
vniustly
and
sacrilegiouslie
,
to
the
great
hindrance
of
learning
,
impouerishment
of
our
Ministerie
,
and
infamie
of
the
Gospel
,
Math.
Westm.
stor
.
hist.
an
.
1261.
Ioan.
Sarisb
.
de
na.
curial
.
l.
7.
c.
17.
and
vs
the
Professours
thereof
,
taken
from
her
?
Call
to
mind
the
daies
of
olde
,
and
aske
(
I
pray
thee
)
the
yeeres
that
are
past
,
if
there
were
not
once
a
time
when
not
onely
these
that
now
are
pulled
from
the
Church
,
but
also
all
those
that
yet
it
hath
,
were
not
in
her
hands
?
Yet
behold
the
piety
of
our
fore-elders
;
the
zeale
and
deuotion
of
holy
men
of
ancient
time
,
did
in
time
,
and
in
short
time
too
after
the
Christian
faith
receiued
,
render
vnto
and
conferre
vpon
her
all
those
,
and
that
in
more
ample
and
seemely
forme
then
now
shee
enioyeth
any
of
them
.
Why
may
wee
not
then
hope
,
that
if
the
like
zeale
vnto
the
truth
,
like
deuotion
to
the
Church
,
and
like
loue
vnto
the
Gospel
and
Preachers
thereof
could
once
inflame
thine
heart
and
possesse
thy
mynd
,
that
it
would
be
as
easie
at
least
for
our
Church
to
recouer
that
it
hath
lost
,
as
once
to
get
the
whole
;
and
thy
people
of
this
age
to
be
as
prouident
and
studious
of
the
good
of
our
Church
,
and
Ministers
thereof
,
as
those
former
were
of
theirs
?
[
ij
](A21109-e12130-b)
ij
How
cruelly
and
vnconscionably
Patrons
doe
oftimes
handle
them
.
Think
we
vpon
the
bestowing
of
those
few
good
Liuings
,
and
pieces
of
Liuings
which
are
yet
left
vs
,
and
what
an
heape
of
euils
doth
there
present
it selfe
vnto
vs
?
For
whereas
reason
would
,
and
Religion
doth
require
,
that
for
our
better
incouragement
to
Learning
,
for
the
better
reward
and
recompence
of
our
time
,
expenses
and
studies
past
,
and
to
the
better
enabling
of
vs
in
our
places
,
as
well
to
that
holy
and
excellent
worke
,
whereby
mens
soules
are
saued
,
the
worke
of
the
Ministerie
,
as
also
that
,
whereby
the
bodies
of
many
poore
Christians
are
refreshed
,
the
vertue
of
Hospitality
,
both
so
peculiar
and
annexed
to
his
calling
,
he
do
the
one
,
he
is
not
worthy
the
dignitie
,
and
vnlesse
he
be
giuen
and
ready
to
the
other
,
he
is
not
worthy
the
degree
of
a
Minister
;
our
Liuings
should
be
bestowed
vpon
vs
,
Babing
.
in
Gen.
cap.
41.
D.
Bois
Dom.
Palm
.
p.
143.
&
Dom.
Trin.
10.
pag.
227.
Io.
Down
.
of
Brib
.
cap.
1.
§
5.
&
cap.
5.
totum
.
fully
,
franklie
and
freelie
:
doth
not
all
the
world
know
,
and
to
the
great
infamy
and
discredit
of
our
Church
tel
and
talke
,
how
dearely
some
of
vs
are
oft
inforced
to
pay
?
how
deepelie
many
of
vs
are
constrayned
to
ingage
our selues
and
our
friends
for
such
things
,
before
wee
can
attaine
them
?
Yea
,
is
not
this
sin
come
now
to
that
height
,
that
Gentlemen
doe
(
and
often
shame
not
to
glorie
that
they
doe
)
make
as
great
profite
(
though
vnderhand
)
of
their
Church-liuings
,
as
of
any
other
lands
they
haue
?
More
,
that
now
vnder
name
and
colour
of
next
advousons
the
present
Presentation
is
so
ordinarily
and
openly
sold
and
bought
,
as
if
Simonse
were
no
sinne
,
and
Sacriledge
a
vice
in
name
but
not
indeede
?
By
meanes
whereof
many
times
,
and
of
the
voluntarie
(
though
cloaked
)
periurie
wee
cast
,
and
they
thrust
vs
into
,
we
enter
into
them
like
slaues
,
we
liue
in
them
like
beggers
,
and
wee
leaue
them
like
bankrupts
.
Doe
such
Patrones
,
such
I
say
,
for
I
condemne
not
all
,
though
happely
they
bee
but
a
few
that
are
not
faulty
,
patrons
in
name
,
latrons
in
deed
,
deale
with
vs
as
they
would
be
dealt
with
?
Would
they
,
thinke
you
,
think
themselues
well
intreated
and
handled
with
equity
,
if
hauing
spent
all
their
time
and
youth
in
labour
and
learning
,
and
wasted
of
their
owne
and
their
friends
goods
no
small
quantitie
in
hope
of
Preferment
at
last
,
they
should
either
haue
none
at
all
bestowed
vpon
them
,
or
if
any
,
such
only
as
they
must
paie
for
as
largely
,
and
buy
as
dearely
,
as
if
they
had
deserued
nothing
?
And
so
see
their
labours
,
all
their
labours
and
their
studies
,
their
deserts
and
expenses
so
little
respected
,
that
for
mony
and
rewards
,
for
gold
and
gaine
(
for
Aurea
sunt
verè
nunc
secula
:
Ouid.
de
art.
am.
lib.
2.
These
now
bee
golden
times
indeed
,
&c.
)
any
vnlettered
Asse
or
lewd
Loiterer
shall
bee
preferred
before
them
?
What
can
pierce
the
very
soule
,
and
euen
kill
the
heart
of
an
ingenious
Scholler
,
and
ingenuous
nature
,
if
not
this
?
Doe
such
discharge
the
trust
of
old
,
partly
by
the
first
founders
of
their
church
,
partly
by
the
Parishioners
reposed
in
them
,
with
that
fidelitie
and
sinceritie
,
which
becometh
,
I
say
not
godly
&
Christian
,
but
euen
vertuous
and
honest
men
?
Which
of
them
,
to
their
owne
most
profit
and
benefit
,
and
diuert
them
from
those
good
and
pious
vses
whereto
they
were
assigned
,
can
they
say
,
or
with
any
shew
of
equitie
and
a
good
conscience
,
but
pretend
,
that
they
doe
but
as
they
would
willinglie
desire
to
be
done
vnto
?
Among
particulars
,
it
is
chieflie
required
of
a
Patron
that
he
prouide
the
Church
of
the
worthiest
and
ablest
Incumbent
he
can
procure
.
But
doth
he
doe
this
dutie
,
and
satisfie
the
charge
hee
hath
vndertaken
,
that
seekes
not
who
is
best
worthy
to
receiue
such
a
Liuing
,
but
most
able
to
giue
for
a
Liuing
?
And
cares
not
how
good
,
how
golden
hee
is
that
seekes
it
?
I
would
aske
such
a
man
,
(
the
comparison
is
grosse
,
but
it
is
good
enough
)
vpon
his
conscience
(
if
hee
haue
any
)
if
hee
should
deliuer
his
owne
Seruant
a
summe
of
Money
,
and
bid
him
with
it
buy
him
the
best
meat
for
his
Table
,
or
the
best
Horse
for
his
Stable
,
which
he
can
get
for
so
much
Money
,
whether
he
would
thinke
himselfe
well
vsed
,
and
his
Seruant
an
honest
fellow
,
if
he
should
buy
,
and
bring
him
the
worst
and
least
worth
of
that
kind
that
hee
can
finde
,
and
put
vp
into
his
owne
Purse
,
or
play
away
the
rest
of
the
money
?
I
neede
not
apply
it
,
it
is
plaine
enough
,
and
that
such
is
their
common
practise
no
man
can
denie
.
Indeed
of
late
these
kind
of
Church-robbers
begin
to
bee
a
little
wiser
in
their
kind
.
For
now
they
haue
learned
forsooth
,
not
as
heretofore
,
to
take
one
of
their
owne
seruing
men
,
or
some
Taylor
,
Cobler
,
or
other
like
,
that
could
reade
a
litle
English
,
but
to
seek
out
some
reasonable
Scholler
,
a
Preacher
,
a
Graduate
at
least
,
which
being
in
want
,
(
for
now
Learning
goes
a
begging
as
once
Liuings
did
)
will
be
content
to
take
what
he
can
get
for
the
present
,
and
counts
the
entrance
into
any
Liuing
,
how
bad
soeuer
,
a
staie
for
the
time
,
and
a
step
to
a
better
.
But
as
it
pittieth
me
to
see
such
men
,
men
I
say
,
for
learning
and
schollershippe
worthy
better
place
,
faine
for
verie
neede
,
(
as
they
that
account
halfe
a
loafe
better
then
no
bread
)
to
vndergoe
such
extremities
,
and
staine
their
consciences
and
their
calling
in
such
a
sort
:
so
I
cannot
but
condemne
such
Latrones
the
more
,
which
for
to
cloake
their
sinne
,
and
hide
their
abhomination
,
feare
not
,
shame
not
,
to
draw
Schollers
so
good
,
vnto
conditions
so
vile
and
base
,
as
are
too
bad
to
be
offered
to
the
oddest
and
meanest
the
Countrey
yeelds
.
chalke
from
cheese
,
that
they
haue
gotten
a
Leuite
to
their
Priest
;
but
such
glorie
is
to
their
greater
confusion
and
condemnation
.
Men
of
iudgement
doe
know
,
that
with
lesse
sinne
,
they
might
,
as
Ieroboam
,
haue
set
vp
some
of
the
lowest
of
the
people
,
to
fill
the
roome
,
and
serue
their
owne
turnes
withall
.
When
wee
are
admitted
or
instituted
to
any
preferment
ecclesiasticall
,
Lindw
.
Prou.
lib.
2.
tit
.
De
Praesumpt
.
cap.
Praesenti
statuto
diffinimus
.
Const.
and
Can.
eccles.
cap.
40.
and
as
in
formes
of
Instit.
to
Benesi
.
doth
appeare
.
wee
must
take
a
corporall
oath
De
Simonia
per
nos
in
hac
parte
,
vel
aliam
interpositampersonam
,
directè
vel
indirectè
non
commissa
,
nec
in
posterum
aliqualiter
committenda
.
Now
when
they
know
the
bargaine
,
and
haue
not
let
goe
the
Liuing
,
till
they
haue
,
seeking
and
waiting
who
will
giue
most
,
gotten
one
that
hath
,
or
will
satisfie
their
greedie
desire
,
faine
would
I
know
,
what
conscience
,
what
equity
,
yea
or
what
pietie
is
there
in
such
men
to
see
vs
,
what
in
them
lyeth
,
runne
into
such
wilfull
periurie
?
I
grant
it
is
our
great
fault
and
grieuous
sinne
,
we
helpe
him
vp
:
if
we
see
our
neighbours
,
yea
,
our
enemies
beast
goe
astray
,
that
we
bring
it
home
againe
:
if
not
,
it
shall
be
sinne
vnto
vs
.
God
care
for
oxen
?
much
more
then
for
our
brother
,
our
friend
.
If
thou
shouldest
see
a
man
wilfully
goe
about
to
cast
him selfe
away
,
to
thy
vttermost
,
let
and
hinder
him
?
If
not
,
shall
not
his
bloud
be
required
at
thy
hands
?
How
then
canst
thou
be
innocent
,
if
thou
shalt
see
thy
brother
desperately
ready
by
periurie
to
destroy
his
owne
soule
,
and
shalt
not
only
not
reclaime
and
perswade
him
from
it
,
but
all
thou
canst
,
shalt
further
and
prouoke
him
thereunto
?
And
doest
thou
herein
,
but
as
thou
wouldest
be
done
vnto
?
Lastly
,
when
they
haue
by
some
such
impious
course
gotten
into
their
hands
the
greatest
part
(
or
the
worth
thereof
)
of
that
which
they
should
freely
and
wholly
giue
;
and
haue
brought
the
poore
and
wretched
Incumbent
to
(
a
portion
of
the
plague
of
Elies
house
)
a
piece
of
siluer
and
a
morsell
of
bread
,
to
begge
then
giue
reliefe
,
I
aske
,
Haue
they
done
to
him
,
but
as
they
would
be
done
vnto
?
Would
any
of
them
be
content
with
a
halfe
,
or
a
quarter
(
sometimes
not
somuch
)
of
his
liuing
,
and
patrimony
?
and
account
that
he
is
honestly
vsed
,
and
that
no
wrong
,
no
iniurie
is
done
to
him
,
so
long
as
he
hath
some
pittance
and
little
part
thereof
left
him
?
therefore
at
least
to
feare
to
commit
any
more
such
heynous
sins
and
abhominations
amongst
vs
.
It
was
thought
,
likely
it
is
,
at
the
enacting
of
them
,
that
the
lawes
alreadie
extant
were
strong
enough
to
bridle
such
insolencies
and
cut
off
all
such
mischiefes
;
but
since
dangerous
experience
(
for
them
notwithstanding
,
our
Churches
daily
goe
to
wracke
and
ruine
:
diligent
view
were
taken
(
a
thing
much
wished
,
and
exceeding
needfull
to
bee
done
)
of
all
such
sacrilegious
and
symoniacall
spoiles
,
alienations
,
vsurpations
,
compacts
and
conueiances
,
which
since
the
making
of
those
statutes
,
haue
beene
made
and
committed
,
and
are
yet
in
esse
and
beeing
,
vnpunished
and
vnreformed
among
vs
,
)
hath
made
the
contrary
too
,
too
apparant
,
it
cannot
but
be
necessarie
,
that
(
as
in
other
,
and
inferiour
cases
many
)
farther
prouision
bee
made
against
those
euasions
and
eruptions
,
which
this
kinde
of
couetousnesse
and
impiety
hath
found
out
and
put
in
vre
.
iij.
When
wee
haue
Viis
&
modis
by
one
hard
shift
or
other
,
his
Burgeship
,
gotten
a
(
peece
of
a
)
poore
liuing
;
whereas
of
those
Dues
that
are
yet
left
vnto
the
Church
,
[
iij
](A21109-e13340-b)
iij
That
their
Parishmorsby
customes
,
prescriptions
,
&c.
do
very
much
wrong
and
defraud
them
no
small
part
is
,
vnder
the
name
of
Customes
,
Prescriptions
,
and
other
like
sacrilegious
deuices
,
deteined
and
wrested
from
vs
:
Let
men
but
examine
their
owne
consciences
aright
,
whether
they
would
be
content
,
if
the
case
were
theirs
,
so
to
be
dealt
withall
?
What
man
is
there
that
doth
not
looke
to
haue
the
libertie
,
to
take
the
benefit
of
the
time
,
and
to
make
of
his
goods
and
commodities
as
other
men
of
theirs
?
What
other
man
would
thinke
himselfe
vsed
like
a
subiect
,
I
had
almost
said
like
a
Christian
,
if
he
alone
should
be
inforced
,
to
take
for
his
goods
,
but
as
they
were
worth
for
an
hundred
or
200.
yeares
agoe
?
to
take
but
such
wages
for
his
labour
,
such
paie
for
his
seruice
,
as
was
allotted
in
like
cases
sixe
or
seauen
score
yeares
agoe
?
Such
dealing
is
offered
vs
daily
by
many
parishionors
we
haue
:
and
yet
which
of
them
hath
the
grace
or
the
conscience
to
thinke
,
Doe
I
doe
,
as
I
would
be
done
vnto
?
They
thinke
they
haue
gaily
salued
this
sore
,
when
they
haue
said
;
The
Law
is
so
:
or
,
This
is
the
Custome
:
as
who
would
say
,
Lawes
or
customes
of
men
could
make
iniquitie
to
be
equity
,
and
sinne
no
sinne
:
euill
to
be
good
,
and
good
euill
.
If
it
be
lawfull
and
iust
in
one
,
or
in
some
particulars
,
so
is
it
,
so
may
it
be
also
by
Consequ
.
in
all
:
nor
can
that
bee
sinne
,
whatsoeuer
it
be
,
extreame
needinesse
,
verie
beggerie
or
whatsoeuer
else
,
that
may
or
shall
thereof
insue
.
If
it
bee
a
course
conscionably
good
,
and
fit
for
vs
,
thus
to
be
tyed
to
one
rate
still
,
why
is
it
not
also
good
for
themselues
?
Is
that
good
for
vs
,
which
is
ill
for
them
?
If
wee
must
sell
them
(
or
let
them
haue
)
our
goods
at
(
the
old
)
a
low
rate
,
why
doe
not
they
also
fell
to
vs
of
their
goods
,
at
least
what
we
,
for
our
necessaries
,
neede
to
buy
,
at
the
like
rate
,
as
they
haue
ours
?
can
Wee
alone
endure
to
buy
at
one
price
,
An.
25.
Ed.
3.
12.
Ric.
2.
13.
Hen.
6.
An.
6.
Hen.
8.7
.
&
23.
&
24.
An.
5.
Eliz.
c.
4.
1.
Iac.
c.
6.
&
cap.
25.
3.
Iac.
c.
11.
7.
Iac.
c.
14.
&
16.
and
sell
at
another
?
Tyme
was
,
that
by
law
too
,
other
men
were
tyed
to
sell
their
goods
and
wares
at
the
accustomed
and
former
prices
:
to
take
no
more
wages
for
their
worke
and
seruice
,
then
as
the
statute
did
appoine
,
and
had
beene
accustomed
?
why
were
not
these
lawes
continued
against
others
,
aswell
as
against
vs
?
was
there
reason
?
was
it
equitie
?
Was
it
necessarie
vpon
alteration
of
the
times
,
notwithstanding
any
Custome
to
the
contrary
,
to
repeale
such
statutes
,
alter
such
lawes
,
and
breake
or
let
goe
such
customes
for
other
men
,
and
is
there
not
the
like
for
vs
?
O
vnhappie
men
that
wee
are
!
that
all
other
sorts
of
subiects
,
all
other
members
of
this
common
wealth
,
seruants
,
labourers
,
bouchers
,
shoomakers
,
artificers
,
vinteners
,
husbandmen
,
&
who
not
?
can
bee
prouided
for
,
and
respected
somewhat
according
to
the
tymes
;
and
only
wee
,
wee
I
say
,
that
are
their
Pastours
and
teachers
,
that
are
Ministers
and
seruants
of
the
high
God
and
Sauiour
of
vs
all
,
can
not
once
be
lookt
vpon
,
or
in
any
measure
,
considered
and
eased
?
Nor
(
so
hardly
are
we
ouerborne
)
must
wee
(
if
some
mens
obseruation
faile
them
not
)
looke
for
any
ease
or
amendment
of
these
vnconscionable
and
iniurious
dealings
,
but
account
it
well
with
vs
,
if
nothing
harder
or
worse
bee
done
against
vs
.
On
a
time
,
a
man
strangling
a
lyon
.
Thou
seest
,
quoth
the
man
,
that
men
are
stronger
then
lyons
.
But
,
said
the
Lyon
,
If
Lyons
could
paint
as
men
do
,
thou
shouldest
see
more
men
strangled
by
lyons
,
then
lyons
by
men
.
Apply
it
well
,
and
this
is
a
true
tale
still
.
The
reason
or
cause
is
apparant
.
thorough
the
alteration
of
times
,
farre
more
preiudiciall
to
the
Church
then
heretofore
they
were
.
While
prices
of
things
continued
at
any
indifferent
rate
,
the
ods
twixt
them
and
the
tithe
it selfe
,
for
which
they
were
paid
,
was
not
much
:
but
now
,
the
one
by
many
degrees
(
ten
or
twelue-fold
sometimes
)
so
farre
exceeding
the
other
,
we
are
not
able
to
beare
the
inequality
and
detriment
thereof
any
longer
.
The
truth
whereof
in
this
little
Table
,
may
easily
be
seene
.
Inprimis
for
grounds
,
per
an
.
the
tithe
is
worth
3.
or
4.
lib.
at
least
.
Item
for
a
-
goose
,
-
pigge
,
-
lambe
,
-
clafe
,
-
colte
,
-
vnder
seauen
a
-
qu.
-
ob
.
-
ob
.
-
ob
,
-
i.d.
-
worth
at
least
-
j.d.
-
ij
.
d
.
-
iij.
d
.
-
viij
.
d
-
ij.s.
-
garden
,
—
but
-
orchard
-
acre
of
medow
.
-
cowes
milke
.
-
j.d.
-
ij
.
d
.
-
iij.
d
.
-
ij
.
d
.
-
worth
at
least
-
iiij
.
d
-
xx
.
d
-
ij.s.
-
ij.s.
Summa
,
but
x.
d.ob.qu
.
insteed
of
ix
.
s.ij.d.
All
which
rates
at
first
,
no
doubt
,
were
equal
at
least
to
the
worth
of
the
thing
rated
,
as
to
him
that
is
any
thing
versed
in
the
stories
of
our
land
,
and
acquainted
with
the
course
of
Tithing
in
ancient
times
,
may
easily
appeare
.
A
tast
whereof
(
passing
by
the
more
ancient
yeares
,
And
that
the
succeeding
yeares
,
from
age
to
age
,
euen
till
the
end
of
K.
Hen.
8.
his
reigne
,
little
differed
from
those
,
not
only
the
generall
report
of
many
aged
men
,
yet
,
or
but
lately
liuing
,
may
assure
vs
,
but
also
,
besides
the
historie
of
those
times
,
the
sundry
statutes
from
time
to
time
enacted
,
is
vsually
sold
for
lesse
prices
,
they
must
so
continue
.
By
which
little
glance
ouer
the
course
of
times
,
euen
from
the
Conquest
till
our
age
,
for
some
hundreds
of
yeares
together
it
appeareth
euidently
that
the
prices
of
things
continued
at
so
low
a
rate
,
that
(
as
I
haue
said
)
the
tithe
thereof
could
not
exceede
those
customarie
valewes
,
which
now
appeare
so
vnequall
.
2.
When
any
custome
maketh
more
for
the
church
then
for
the
parishionor
,
then
we
can
not
hold
it
.
It
is
then
forsooth
,
Penium
in
Vatinium
right
,
not
a
custome
,
but
a
Case
or
some
thing
else
without
conscience
.
As
if
it
were
not
as
good
and
as
great
reason
,
that
a
custome
should
stand
,
when
it
makes
for
vs
,
as
when
it
makes
against
vs
.
3.
Heretofore
we
had
the
fauour
in
law
,
now
and
then
to
interrupt
an
euill
custome
,
so
that
there
was
some
hope
that
in
time
diuers
of
them
might
haue
beene
broken
,
and
we
haue
recouered
our
ancient
right
:
but
now
by
a
new
kinde
of
doctrine
,
&
strange
sense
of
the
law
,
the
force
of
them
is
so
confirmed
against
vs
,
that
not
onely
there
is
no
possibility
of
breaking
of
any
that
now
stand
,
but
also
there
is
feare
,
that
some
of
those
(
I
speake
but
what
I
know
)
which
formerly
were
dead
and
extinct
,
may
be
reuiued
againe
.
4.
And
generally
such
way
or
rather
so
many
waies
are
put
in
vre
for
the
ingendring
&
multiplying
of
this
viperous
brood
,
that
likely
it
is
,
that
in
time
,
and
that
in
short
time
too
,
all
our
tithes
wil
be
turned
,
as
already
no
smal
part
are
,
into
Customes
,
Prescriptions
,
&c.
All
which
considered
,
Let
no
man
blame
vs
,
that
wee
so
much
disclame
them
,
nor
dislike
that
wee
so
farre
condemne
them
:
but
rather
,
Let
euery
one
that
wisheth
well
vnto
the
church
,
that
hath
a
loue
vnto
the
cleargie
,
and
desireth
the
prosperity
and
furtherance
of
the
Gospell
amongst
vs
,
ioyne
his
hand
with
ours
in
this
so
holy
aad
necessarie
a
worke
,
and
helpe
what
hee
may
,
to
pull
vp
by
the
rootes
these
noxious
weedes
and
pestiferous
plants
,
with
our
heauenly
Father
neuer
planted
,
assured
,
so
long
as
they
stand
,
the
church
can
not
but
fal
,
and
the
more
they
do
increase
and
grow
,
the
more
will
both
learning
and
religion
fade
and
decay
.
We
craue
herein
no
other
fauour
nor
benefit
,
then
such
as
in
like
cases
others
haue
obtained
at
full
;
and
then
can
by
no
iust
reason
and
sufficient
cause
bee
denied
vs
:
and
therefore
doe
hope
,
we
shall
at
length
,
though
with
much
importunitie
,
obtaine
.
The
yeilding
whereof
,
and
so
the
restoring
vs
all
our
tithes
in
Kind
,
would
yeild
vs
these
great
,
needfull
and
present
commodities
.
2.
The
Condition
of
all
places
would
bee
alike
,
whereas
now
a
man
knowes
not
,
what
his
liuing
is
,
how
great
soeuer
the
parish
be
,
till
he
know
,
what
customes
and
prescriptions
,
&c.
are
there
:
which
commonly
,
the
greater
the
parish
is
,
the
worse
,
and
the
more
they
are
.
3.
We
should
be
the
better
able
to
keepe
Hospitalitie
and
releeue
the
poore
.
4.
Wee
should
bee
well
able
to
paie
to
the
Kings
Maiestie
his
Tenthes
and
Subsidies
,
which
now
to
many
of
vs
,
is
a
burthen
heauie
to
bee
borne
.
5.
Wee
should
with
the
better
ease
bee
able
to
forbeare
(
that
whereof
there
is
great
neede
but
little
hope
)
the
Restoring
(
I
meane
)
of
Impropriations
,
while
as
the
rest
paide
vs
in
kinde
,
if
the
Composition
for
the
Vycaridge
bee
any
thing
indifferent
,
would
of
it selfe
,
for
the
most
part
,
be
a
tollerable
maintenance
.
6.
Suytes
for
Tithes
,
would
be
both
fewer
and
easier
.
For
neyther
would
they
be
so
lyable
to
the
common
law
:
nor
could
they
be
so
clogged
with
odious
and
sencelesse
prohibitions
,
as
now
they
are
.
These
motiues
beeing
so
reasonable
,
these
onely
viz:
our
Tithes
in
kinde
,
to
restore
vnto
vs
at
full
.
[
iiij
](A21109-e14770-b)
iiij
That
in
recouering
of
their
Rights
,
the
difficulties
they
endure
,
are
verie
many
and
extreame
.
Fourthly
and
lastly
,
many
times
we
are
by
couetous
and
contentious
persons
denied
our
dues
,
and
in
forced
,
if
we
will
haue
ought
,
to
recouer
it
by
force
of
Law
.
But
then
good
Lord
,
what
a
Labyrinth
of
labours
,
what
an
heape
of
mischiefes
and
perills
by
vexations
and
troubles
,
by
combinations
and
plots
,
by
expense
and
charge
,
by
losse
of
time
and
study
,
distraction
of
minde
and
distast
of
men
,
doe
we
cast
our selues
into
?
that
better
were
it
many
times
for
vs
to
haue
lost
more
then
we
sought
to
recouer
,
then
to
haue
attempted
it
:
and
too
late
doe
we
repent
our
infortunate
course
.
Wherein
we
aboue
all
the
members
of
this
common
wealth
,
aboue
all
the
Inhabitants
of
this
land
,
may
iustly
bewaile
our
miserie
,
and
hard
condition
,
for
that
whereas
for
our
office
and
callings
sake
verie
fit
and
necessarie
it
were
,
that
our
things
might
,
so
plainely
and
peaceably
be
setled
vnto
vs
,
that
we
might
not
need
to
goe
to
law
for
them
at
all
;
or
if
,
through
the
peruersenesse
of
men
,
that
sometime
be
requisite
,
that
we
might
be
dispatched
with
such
fauour
and
ease
both
to
our
bodies
and
our
purses
,
as
might
not
either
weary
out
the
one
,
or
wast
out
the
other
,
nor
distract
vs
from
the
performance
of
our
duties
.
Now
alas
,
so
are
we
vexed
with
long
and
tedious
suites
;
so
are
we
crossed
with
Prohibitions
and
Consultations
,
so
are
we
remooued
from
one
court
to
another
;
so
are
we
driuen
from
one
law
to
another
;
so
are
we
consumed
and
exhausted
with
trauell
and
expenses
,
as
if
either
men
delighted
aboue
other
to
vexe
vs
:
or
cared
little
what
wrong
and
despite
is
done
vs
:
or
were
agreed
by
such
extremities
so
to
handle
and
encomber
vs
,
as
either
they
would
wring
from
vs
,
or
we
should
be
weary
of
altogether
:
this
being
the
ordinary
euent
of
our
trials
,
let
the
case
and
cause
be
neuer
so
plaine
and
iust
,
that
we
must
returne
by
loosers
lane
,
or
beggers
bush
.
Happie
therefore
were
we
in
dieb
.
illis
,
when
our
causes
(
in
manner
all
)
were
tried
within
our
owne
Consistories
,
and
we
needed
seldome
to
goe
farther
for
triall
of
our
right
by
day
,
then
we
could
returne
home
againe
at
night
:
when
ordinarily
the
charge
of
a
suite
was
fewer
shillings
then
now
it
is
pounds
,
and
the
time
not
aboue
so
many
moneths
as
now
yeares
:
when
Prohibitions
were
as
rare
as
now
they
are
common
,
and
the
statutes
on
which
they
are
grounded
,
had
either
their
names
not
knowne
,
or
their
sense
otherwise
deliuered
.
We
deny
not
,
but
that
some
Prohibitions
,
(
P.
de
iure
.
)
be
necessarie
as
a
pale
or
partition
wall
betwixt
the
2.
Iurisdictions
,
ecclesiasticall
and
temporall
,
to
keepe
,
as
banks
each
riuer
within
its
owne
channell
;
each
cause
within
its
owne
court
:
and
we
easily
grant
that
there
is
and
must
be
a
twofold
Iurisdiction
.
But
till
the
one
bee
so
confined
and
limited
,
that
it
intrude
not
nor
vsurpe
vpon
the
other
:
and
(
which
is
the
thing
we
specially
complaine
of
)
vntill
the
meanes
of
Limitation
,
bee
onely
such
,
or
at
least
onely
so
vsed
,
as
may
performe
their
proper
and
right
vse
and
originall
intention
,
and
bee
not
made
(
as
Prohibitions
de
facto
commonly
fall
out
to
be
)
as
sluces
that
conuey
all
water
to
one
Mill
,
meanes
to
bring
all
causes
into
one
Court
,
wee
can
hope
of
no
tollerable
condition
,
nor
acknowledge
that
men
doe
to
vs
as
they
would
be
done
vnto
.
So
that
(
to
conclude
)
better
were
it
for
vs
,
rebus
sic
stantibus
,
that
our
causes
for
Tythes
were
translated
wholly
from
the
one
into
the
other
iurisdiction
.
For
then
should
we
not
be
enforced
,
as
now
full
oft
without
any
iust
cause
,
Cic.
pro
Murena
.
Iasonlike
to
runne
hither
and
thither
to
trie
and
take
them
vp
peece-meale
:
and
so
at
least
our
vexation
would
somewhat
bee
diminished
:
our
vndoing
would
the
longer
be
deferred
.
These
Christian
Reader
,
that
rule
of
Equitie
,
which
should
guide
and
order
all
mens
actions
,
is
little
obserued
toward
vs
:
that
few
they
be
,
that
doe
to
vs
,
as
they
would
(
if
the
case
were
theirs
)
looke
to
be
done
vnto
:
and
the
most
part
are
toward
vs
aboue
others
,
most
carelesse
of
rendring
vnto
vs
that
double
honour
,
that
condigne
regard
and
reward
,
which
the
Lawes
of
God
and
Nature
,
the
rule
of
Equitie
and
true
Iustice
requireth
at
their
hands
.
Oh
that
England
,
my
deare
Countrey
,
that
all
this
while
thy
name
hath
beene
dishonoured
with
this
corruption
.
Returne
,
returne
therefore
yet
at
the
last
,
thy
first
workes
.
You
lay
impropriatours
,
bethink
yourselues
,
before
it
be
too
late
,
Damas.
Decret.
3.
what
it
is
▪
and
whose
it
is
that
you
keepe
from
the
Church
.
Think
with
what
equitie
and
conscience
you
can
be
partakers
with
the
altar
,
and
not
attend
at
the
altar
?
and
reape
so
great
an
haruest
of
carnall
things
,
not
sowing
any
spirituall
?
Think
what
warrant
you
haue
from
God
,
that
he
is
pleased
to
forgoe
his
hallowed
things
?
sacred
right
?
and
what
assurance
,
that
yee
shall
escape
his
Iudgement
,
and
not
incurre
the
danger
of
his
curse
,
Capit.
carul
.
lib.
6.
cap.
285.
Acts
5.1
.
for
laying
your
prophane
hands
vpon
his
holy
things
?
his
so
many
,
and
so
great
things
?
so
long
ere
you
were
borne
,
giuen
vp
,
deuoted
and
consecrated
to
his
vse
and
seruice
?
▪
Thinke
well
whether
it
be
a
truth
in
Diuinitie
,
that
without
Restitution
of
any
goods
vnlawfully
gotten
or
kept
,
Aug.
ad
Macedon
.
epist.
54
Latim
.
on
the
L.
Pr.
ser.
5.
&
6.
there
is
no
Remission
?
and
(
therefore
)
if
you
will
haue
any
hope
of
pardon
,
any
peace
of
conscience
,
any
rest
with
God
,
whether
you
are
not
bound
to
a
Restitution
,
to
some
tollerable
restitution
at
the
least
,
of
that
,
which
you
thus
deteine
?
And
consider
in
your
hearts
,
whether
you
do
deale
indifferently
,
with
equitie
and
a
good
conscience
,
in
that
you
see
and
suffer
,
both
Pastour
and
flocke
,
Priest
and
People
,
to
lie
and
liue
in
want
and
need
,
the
one
of
temporall
,
the
other
of
spirituall
things
,
you
,
the
while
deuouring
that
which
should
,
and
would
supply
and
fullfil
them
both
?
and
which
properlie
and
originally
was
by
God
and
man
to
that
verie
end
and
purpose
allotted
and
allowed
?
At
whose
hands
wil
the
liues
&
of
those
men
,
and
the
blood
of
those
soules
be
required
?
Helpers
,
Maintainers
,
Preseruers
and
Defenders
of
your
churches
,
and
the
Rights
thereof
.
Leaue
off
,
leaue
off
in
time
,
that
buying
and
selling
,
that
chopping
and
changing
of
Benefices
,
which
is
now
so
common
among
you
.
Giue
vp
,
render
backe
and
restore
againe
those
tythes
and
portions
of
tythes
and
Gleebe
,
which
as
sweet
and
sat
morsels
,
many
of
you
haue
so
greedily
swallowed
,
and
most
vniustly
and
sacrilegiouslie
extorted
from
the
Church
.
Thinke
it
not
too
much
to
serue
God
with
your
own
goods
,
you
must
,
or
can
haue
a
priuiledge
aboue
the
rest
to
be
free
from
tithing
,
or
exempted
from
maintaining
the
Minister
.
but
once
to
rob
any
man
by
the
high
waies
side
,
so
much
more
(
for
of
the
two
this
is
the
greater
sinne
)
be
ashamed
to
rob
the
Minister
of
the
Church
from
yeere
to
yeere
,
will
spare
,
and
hee
can
get
.
His
consent
in
this
case
is
nothing
,
both
because
it
is
coacted
,
and
not
meerely
voluntarie
,
and
because
the
right
Originallie
is
in
God
,
not
in
him
.
Think
not
that
Money
,
that
goods
so
vniustly
,
so
wickedly
,
so
sacrilegiouslie
gotten
,
waters
are
sweete
:
but
how
long
?
and
hid
bread
is
pleasant
:
but
to
whom
?
When
you
haue
stript
the
poore
Minister
of
all
that
hee
hath
,
and
haue
brought
him
to
that
miserie
that
the
Iaile
is
readie
to
eate
him
;
and
to
that
low
estate
that
he
cannot
possibly
,
probably
at
least
,
recouer
himselfe
in
7.
happely
not
in
20.
yeares
after
,
do
now
laugh
in
your
sleeues
at
his
needinesse
?
and
make
your selues
merry
with
your
prey
?
Doe
you
sacrifice
to
your
net
,
and
burne
incense
vnto
your
yarne
,
because
by
them
your
portion
is
fat
,
and
your
meate
plenteous
?
Are
you
resolued
heathen-like
,
the
crie
of
the
poore
,
of
such
poore
Ministers
&
their
families
,
whom
you
haue
thus
beggered
and
spoiled
,
and
also
of
the
poore
of
their
Parishes
,
that
should
and
might
,
if
you
had
not
thus
rifled
&
disabled
their
Ministers
,
haue
beene
relieued
and
refreshed
by
them
,
doth
ascend
into
the
eares
of
the
Lord
of
Sabbaoth
,
and
will
procure
a
heauy
curse
,
and
pull
downe
a
hasty
vengeance
on
you
and
your
posterity
,
that
shal
root
out
and
cut
off
from
you
,
head
and
taile
,
branch
and
rush
in
one
day
.
those
portions
,
which
God
out
of
his
owne
,
and
not
your
goods
,
hath
allotted
them
.
Diminish
no
part
thereof
by
your
Customes
,
Prescriptions
,
and
other
like
vnconscionable
courses
now
adaies
among
you
too
common
,
but
doing
to
them
as
you
would
be
done
vnto
,
let
them
as
your selues
do
in
your
goods
,
enioy
the
benefit
of
the
time
in
theirs
.
You
cannot
but
know
in
your
hearts
and
consciences
,
that
it
is
no
more
possible
for
them
to
liue
after
the
rates
of
former
times
,
then
for
your selues
:
and
therfore
you
ought
no
more
to
vrge
them
thereto
,
then
you
would
bee
content
to
be
vrged
to
the
like
:
Zanch.
de
oper.
D.
lib.
4.
cap.
1.
thes.
7.
pag.
703
Dig.
l.
2.
tit
.
14.
De
Pact
.
L.
32.
Amb.
in
1.
Thes.
5.
which
not
one
of
you
would
be
.
Think
not
you
can
be
excused
by
colour
of
custome
,
or
pretext
of
humane
law
,
to
breake
the
law
of
God
,
to
debarre
them
of
their
due
,
and
deteine
them
in
needines
and
want
.
Looke
not
,
while
they
are
so
euil
dealt
with
,
that
they
should
watch
well
for
your
soules
,
or
yeeld
you
plentifull
store
of
heauenly
things
.
While
they
doe
it
with
griefe
,
The
law
of
God
bids
you
:
no
law
of
mans
forbids
you
to
doe
it
:
and
yet
,
as
if
either
you
ought
not
,
or
else
dared
not
,
you
leaue
it
vndone
.
In
ill
doing
many
of
you
can
be
ready
to
runne
one
before
another
,
and
to
encourage
and
draw-on
one
the
other
:
how
commeth
it
then
to
passe
,
that
in
weldoing
all
are
so
backward
,
euery
one
is
so
afraid
to
be
foremost
,
and
(
in
manner
)
none
willing
to
be
a
leader
,
or
an
ensample
to
the
rest
?
Be
you
assured
that
euen
in
this
case
too
,
Lastly
,
Let
euery
man
in
his
seuerall
place
and
calling
,
from
the
highest
to
the
lowest
,
Whatsoeuer
thou
takest
in
hand
,
Remember
thy
end
,
and
thou
shalt
neuer
doe
amisse
:
so
I
,
Let
euery
man
in
all
passages
betwixt
him
and
other
men
,
remember
well
this
one
sentence
,
and
do
thereafter
,
Doe
as
thou
wouldest
be
done
vnto
,
and
surely
he
shall
not
,
he
can
not
doe
amisse
.
Such
dealing
,
such
doing
shal
make
equity
to
abound
in
the
land
,
and
integritie
to
ouerflow
the
earth
.
It
shall
make
mens
workes
to
shine
before
men
:
blamelesse
and
pure
,
euen
as
the
sonnes
of
God
without
rebuke
in
the
midst
of
a
naughtie
and
crooked
nation
to
shine
,
as
lights
in
the
world
.
Finally
,
it
shall
make
them
of
their
calling
and
election
sure
:
minister
to
them
assured
hope
,
when
these
their
mortall
daies
are
ended
,
with
the
immortall
Angels
and
blessed
Saints
,
to
inhabite
those
celestiall
and
glorious
mansions
,
and
inherite
those
eternall
and
vnspeakable
ioyes
,
which
there
are
prepared
for
those
that
haue
done
and
doe
here
the
will
,
euen
this
will
of
their
Father
which
is
in
heauen
.
To
whom
with
his
only
sonne
Ie-Christ
our
Lord
and
Sauiour
,
and
the
blessed
spirit
of
them
both
the
holy
Ghost
our
Sanctifier
and
Comforter
,
three
persons
and
one
euerliuing
God
,
be
ascribed
and
rendred
all
praise
,
honour
and
glory
for
euer
and
euer
.
Amen
.
FINIS
.