THE
SCOVRGE
OF
SACRILEDGE
.
2.
Sam
.
7.
vers
.
1.2
.
1.
Afterward
,
when
the
King
sate
in
his
house
,
and
the
Lord
had
giuen
him
Rest
round
about
from
all
his
enimies
.
2.
The
King
said
vnto
Nathan
the
Prophet
,
behold
,
now
I
dwell
in
a
house
of
Cedar
trees
,
and
the
Arke
of
God
remaineth
within
the
Curtaines
.
&c.
1
DAVIDS
Deliberation
:
2.
Nathans
Replication
:
3.
Dauids
Gratulation
:
are
the
Compendum
and
Compasse
of
the
whole
Chapter
.
1.
The
Deliberation
is
about
an
Oratorie
and
Temple
to
be
erected
,
and
dedicated
to
God
:
deliuered
vnto
vs
in
the
two
first
Verses
.
2.
The
Replication
is
double
,
1.
Affirmatiue
and
erroneous
,
in
the
third
Verse
.
2.
Negatiue
,
and
retracted
from
the
third
to
the
eight
Verse
.
3
The
Gratulation
is
put
vp
to
God
,
in
a
gratefull
remembrance
of
forepassed
benefites
:
which
spendeth
all
the
remainder
of
the
Chapter
.
In
the
Deliberation
,
1.
note
the
Circumstaunces
:
2.
the
state
Deliberatiue
it selfe
.
The
Circumstaunces
are
two
.
1.
The
Time
.
2.
The
Persons
.
The
Time
,
hath
a
double
Marke
on
the
head
of
it
.
1.
When
he
sate
in
his
house
.
●
.
And
was
safe
from
his
Enemies
.
The
Persons
are
two
:
1.
The
Prince
Dauid
.
2.
The
Prelate
Nathan
:
The
Prince
maketh
the
Deliberation
;
the
Prelate
taketh
it
.
The
state
Deliberatiue
is
this
:
The
King
bethinketh
himselfe
of
the
basenesse
of
Gods
House
,
and
would
be
at
the
cost
to
make
it
Beautifull
:
And
hee
hangeth
Reason
at
the
heeles
of
the
cause
,
to
make
it
weigh
heauier
,
disputing
,
Ab
honesto
,
from
consequent
of
congruitie
,
that
it
should
be
so
by
way
of
double
comparison
,
A
minori
,
ad
maius
,
from
the
lesser
to
the
greater
.
1.
As
by
comparing
himselfe
with
God
:
I
dwell
in
a
house
.
&c.
The
Arke
of
God
remaineth
.
&c.
2.
Next
,
by
sampling
his
Court
with
Gods
Arke
;
this
basely
drawen
ouer
with
a
Canopie
of
Skinnes
:
the
other
studded
and
set
out
with
Cedars
.
This
hee
adiudgeth
to
be
against
the
haire
,
and
very
preposterous
;
and
therefore
hee
entreth
conference
with
his
Bishop
,
of
rectifying
the
obliquitie
and
awknesse
of
the
case
.
Thus
hauing
layde
downe
the
parcels
of
this
Scripture
,
let
vs
take
them
vp
in
order
,
and
briefely
scholie
on
them
by
way
of
explication
and
application
,
as
we
may
.
When
the
King
sate
in
his
house
.
These
Relatiue
wordes
,
Sitting
,
Standing
,
are
noted
by
Diuines
,
to
haue
difference
of
sense
:
Standing
,
commonly
being
taken
in
good
part
;
&
Sitting
,
in
the
euill
:
As
in
these
places
,
where
Standing
is
well
spoken
of
.
Ezech
.
3.
The
Lord
Set
me
vpon
my
feete
.
1.
Cor
.
10.
Hee
that
Standeth
,
let
him
take
heed
how
hee
falleth
.
Ephes
.
4.
Stand
in
the
Lord
as
deare
children
.
Ephes
.
6.
Stand
,
your
loynes
girded
ahout
with
Veritie
.
Psal
.
135.
Praise
the
Lord
all
yee
his
seruantes
;
yee
that
Stand
in
the
Courtes
of
the
Lordes
house
.
Psal
.
122.
Our
feete
Stand
in
thy
gates
ô
Jerusalem
.
2.
King
.
3.
The
Lord
liueth
,
before
whom
I
Stand
.
In
all
these
quotations
,
the
word
Standing
,
hath
reference
vnto
Good
action
;
and
is
of
the
best
Interpretation
.
As
in
these
testimonies
,
where
the
name
of
Sitting
,
runneth
into
obloquie
,
and
is
attributed
to
Iniquitie
.
Zach.
5.
Iniquitie
Sitteth
on
a
talent
of
Leade
.
Psal
.
119.
Princes
Sitte
and
speake
against
me
.
And
of
the
vngodly
Person
,
the
Psalmist
saith
,
Psalm
.
1.
that
,
He
shall
not
be
able
to
Stand
in
the
Iudgement
.
But
heere
the
Word
is
of
milder
meaning
,
and
of
indifferent
acceptation
,
as
betokening
his
Gouernement
.
The
King
sate
in
his
house
:
that
is
,
hee
sate
in
his
seate
of
Regiment
.
This
sense
hath
been
auncient
,
and
is
rife
in
our
reading
.
In
this
manner
saith
the
Poet
,
Virgil
.
1.
Aeneiad
.
Celsa
sedet
Aeolus
arce
;
Aeolus
Sitteth
in
his
high
Tower
,
where
hee
holdeth
the
Ball
of
the
World
in
his
hand
,
and
mannageth
State
matters
.
So
in
the
●ermaine
language
and
speach
,
to
Sitte
,
is
to
Raigne
:
And
this
is
the
moderne
meaning
of
this
word
,
euen
among
vs.
For
when
we
would
tell
how
long
any
one
hath
exercised
Office
of
prefecture
among
vs
,
wee
are
wont
to
say
;
Hee
Sate
in
the
place
so
long
.
And
commonly
it
signifieth
Rest
&
Quiet
,
and
is
opposite
to
Businesse
;
as
where
it
is
sayd
,
Num
.
32.
Shall
your
brethren
goe
to
battell
,
and
you
Sit
still
?
Virgil
.
12.
Aeneiad
.
As
where
the
Poet
sayth
:
Sedeant
spectentque
Latini
,
Let
the
Latines
sit
still
and
looke
on
:
Both
these
last
senses
in
Dauid
,
haue
no
difference
in
which
wee
take
this
word
.
So
the
next
adiunct
of
the
Time
,
When
the
Lord
had
giuen
him
rest
round
about
from
all
his
enimies
,
little
varieth
from
the
former
;
and
therefore
we
will
compound
and
confound
them
togeather
.
But
about
the
Rest
,
that
is
heere
spoken
of
,
the
Doctors
disagree
,
whilst
they
consider
the
many
Battailes
that
he
fought
afterward
.
Some
take
it
for
the
Peace
he
had
at
the
present
.
But
others
in
a
quicker
excogitation
,
doe
assigne
it
to
the
second
Victorie
hee
had
against
the
Philistines
;
when
hee
was
such
an
Hammer
to
the
neighbour
Nations
,
as
his
very
Name
was
terrible
vnto
them
,
so
as
they
were
glad
to
make
their
Peace
,
and
to
take
bond
of
resolution
with
themselues
of
their
good
behauiour
towardes
him
;
of
which
we
read
in
the
first
of
Chronicles
the
14.
Chapter
.
But
how
these
peaceable
times
wrought
with
Dauid
it
is
to
be
considered
out
of
the
next
Verse
.
They
were
not
the
bane
and
surfet
of
the
minde
,
as
they
are
to
vs
,
Princes
authoritie
in
causes
Ecclesiasticall
.
whom
Peace
hath
puffed
vp
with
Pride
;
and
very
Plentie
,
hath
made
Religion
to
pine
,
and
to
draw
breath
but
faintly
,
hauing
been
thereby
cast
vpon
a
Bed
of
supine
Securitie
;
as
Jezabel
vpon
a
Bedde
of
nefarious
Adulterie
.
But
Peace
with
this
Prince
,
breedeth
Pietie
;
and
his
Rest
,
Religion
.
Hee
is
loath
Gods
Benefites
should
be
in
the
fore-ward
,
and
his
Thankefulnesse
in
the
reare-warde
.
Wherefore
,
as
hee
delighteth
to
recount
them
,
so
hee
deliberateth
how
he
might
retaile
them
.
For
thus
hee
museth
and
meditateth
on
the
matter
.
God
hath
giuen
me
an
House
;
I
will
giue
an
House
againe
to
him
.
God
hath
giuen
mee
Rest
;
I
shall
repay
it
with
Rest
giuen
to
him
;
(
meaning
it
by
the
Arke
)
the
outward
symbole
&
signe
of
his
presence
:
the
Arke
hauing
had
many
wide
and
wearisome
perambulations
hitherto
,
knowing
otherwise
right
well
,
that
the
vbiquitie
of
his
Maiestie
filleth
euery
place
;
&
so
is
not
to
be
hemmed
and
parred
vp
in
any
place
.
Dauids
example
,
is
the
Princes
Looking-glasse
,
by
the
which
hee
may
see
how
to
spend
the
times
of
Peace
and
Prosperitie
to
the
best
proofe
:
to
be
Non
minus
otiosus
quam
cum
otiosus
,
et
in
otio
de
negotio
cogitare
;
to
giue
the
times
of
tranquilitie
their
taske
.
Homer
.
Non
decet
Principem
solidam
dormire
noct●m
;
A
Prince
may
not
take
a
sound
nights
sleepe
.
The
iudgement
of
the
Poet
in
that
his
Aphorisme
,
not
deliuered
without
iudgement
,
a
Scrowle
being
put
into
the
Princes
hand
by
God
,
semblable
to
that
Schedule
of
Ezechiel
,
in
which
all
their
dueties
are
drawne
to
this
head
,
Gesta
illos
in
sinu
;
Beare
them
in
thy
bosome
.
It
is
hee
that
is
the
Paragon
and
Patterne
of
Princes
,
that
hath
,
Oculum
cum
Sceptro
;
An
eye
in
his
head
,
aswell
as
the
Scepter
in
his
hand
:
that
is
,
that
ioyneth
Prudence
to
his
Power
;
Vigilancie
to
Authoritie
.
So
much
the
Aegiptians
by
this
their
Embleme
,
insinuating
vnto
vs.
Augustus
Caesar
is
famous
in
the
Chronicles
,
for
the
deepe
care
hee
tooke
in
discharging
such
dueties
,
as
he
tooke
himselfe
to
owe
vnto
his
Empire
.
For
the
better
performance
whereof
,
hee
gaue
no
Rest
nor
respite
to
himselfe
in
his
Chaire
of
Ease
,
but
easily
could
make
reckoning
how
euery
day
was
spent
;
not
any
one
day
passing
ouer
his
head
,
In
quo
non
aliquid
legeret
,
Platina
in
Augusto
.
aut
scriberet
,
aut
declamaret
;
In
which
some
thing
was
not
either
read
,
or
recorded
,
or
rehearsed
by
him
.
The
same
Emperour
,
hearing
of
a
certaine
Gentleman
of
Rome
,
that
was
deepely
indebted
,
to
sleepe
most
securely
,
desired
to
buy
the
Bedde
whereupon
he
Rested
:
It
seeming
a
matter
of
much
marueile
to
him
,
that
one
fallen
into
so
deepe
arrerages
,
could
any
wise
be
so
restie
.
The
application
hereof
,
appertaineth
vnto
Princes
,
in
due
obseruation
of
their
graund
Debtes
,
in
which
they
stand
bound
to
God
,
and
to
the
Kingdomes
that
they
hold
of
him
;
it
being
Ars
artium
,
et
disciplina
disciplinarum
regere
populum
;
It
is
the
art
of
all
artes
,
&
discipline
of
all
disciplines
,
to
gouerne
a
people
,
as
Nazianzen
Nazian
.
sayth
:
while
they
finde
by
experience
,
the
wordes
of
Seneca
to
be
true
:
Nullum
morosius
animal
,
nec
maiori
arte
tractandum
;
There
is
no
liuing
creature
more
froward
,
and
to
be
handled
more
politikely
then
man
.
Now
on
the
other
side
,
the
name
of
Domitian
for
his
defidiousnesse
,
is
most
detestable
;
which
was
such
,
as
being
solitarie
in
his
priuie
Chamber
,
spent
his
time
in
running
after
Flies
;
for
which
hee
grew
so
ridiculous
to
his
Seruantes
,
as
one
of
them
being
asked
,
whether
any
were
with
the
Prince
?
answere
whereunto
thus
disgracefully
was
made
;
No
not
a
Flie
.
Of
such
what
we
should
thinke
,
we
goe
to
learne
of
Bernard
,
who
telleth
vs
,
that
the
Common
wealth
is
not
made
for
them
;
but
they
for
the
Common
wealth
,
Non
Respublica
tua
,
sed
tu
Reipublicae
.
And
heere
the
auncient
Prouerbe
taketh
place
:
Rex
fatuus
in
soli●
,
simia
in
tecto
;
A
fond
Prince
in
his
Throne
,
is
as
an
Ape
on
the
top
of
the
House
,
that
doth
nothing
but
vnreaue
the
Tiles
,
and
make
hauocke
.
2.
As
Dauids
cogitations
were
bent
vpon
businesse
,
and
could
not
take
out
his
Quietus
est
,
in
the
middest
of
his
Quiet
;
so
were
his
thoughts
bestowed
vpon
the
better
thinges
,
vpon
the
chiefest
duetie
appertaining
vnto
God
,
it
being
a
worke
of
especiall
Pietie
,
to
set
vp
God
an
House
of
Beautie
and
Maiestie
.
Thus
was
not
hee
onely
as
the
Kinges
of
the
Nations
,
Rex
murorum
,
to
serue
for
outward
prouision
and
defence
:
but
Sacrorum
etiam
,
to
see
also
to
the
honour
and
seruice
of
God
.
Rex
idem
hominum
,
Christique
sacerdos
,
A
Monarke
of
men
,
and
the
Priest
of
God
.
Heere
haue
we
the
Met-wand
of
a
Magistrate
in
deed
;
the
goodliest
Medlie
,
and
sweetest
Harmonie
,
of
Policie
and
Pietie
;
of
Dauids
Throne
,
and
Moses
Chaire
;
of
golden
Scepter
,
and
golden
Candlesticke
;
of
Capitall
,
&
Temple
;
of
the
Court
,
and
of
the
Arke
of
the
presence
of
God
.
Thus
Dauid
chalketh
out
the
Way
to
Princes
,
and
beateth
them
out
the
Path
they
are
to
tread
,
in
the
carriage
of
themselues
in
the
course
of
their
Gouernement
:
namely
,
to
haue
a
care
of
Syloh
and
Syon
,
as
of
their
free
Cities
;
to
recke
of
Religion
,
as
the
Bases
and
Pillars
that
must
beare
vp
their
Kingdome
.
It
is
his
part
with
Moses
,
to
rescue
the
people
,
Exod
.
12.
and
to
set
them
at
libertie
from
the
Aegiptian
Captiuitie
;
with
Sampson
,
Iudg
.
14.
to
fight
for
them
against
the
forces
of
the
Philistines
;
2.
Sam
.
6.
with
Dauid
,
to
reduce
the
Arke
of
the
Lord
,
1.
Chro
.
16.
and
to
set
Leuites
and
godly
Ministers
to
attende
vpon
it
;
1.
King
.
10.17
.
with
Salomon
to
giue
Siluer
in
Jerusalem
as
Stones
,
1.
King
.
15.12
.
and
to
giue
Cedars
as
the
wild
Figges
that
grow
abundantly
in
the
Plaine
;
with
Asa
,
to
ouerthrow
the
Idols
,
2.
King
.
10.25
.
Altars
,
and
Monumentes
of
Idolatrie
;
with
Jehu
,
2.
Chro
.
32.27
.
to
make
massacre
and
slaughter
of
the
Priestes
of
Baal
:
with
Ezechiah
,
to
set
vp
an
Exchequer
for
Siluer
and
Gold
,
Precious
stones
,
Odors
&
Perfumes
,
for
Sheildes
,
and
for
all
pleasant
Vessels
;
and
Storehouses
for
the
encrease
of
Wheate
,
and
Wine
,
and
Oyle
;
and
Stables
for
all
Beastes
,
and
Rowes
for
the
Stables
;
that
is
,
to
corroborate
and
strengthen
his
Kingdome
with
Meate
,
Monie
,
and
Munition
:
and
finally
with
Josiah
,
2.
King
.
13.2
.
to
restore
the
Booke
of
the
Law
and
the
Scriptures
.
The
zeale
of
Dauid
towardes
God
,
not
onely
sheweth
it selfe
in
this
intention
,
but
many
wayes
else
in
other
of
his
actions
.
In
the
raigne
of
Saul
,
1.
Chro
.
13.
when
Religion
was
out
of
request
,
&
no
entertainement
could
be
giuen
vnto
it
,
Dauid
was
the
man
that
held
it
vp
by
the
chinne
,
by
bringing
backe
againe
the
Arke
of
the
Lord
;
that
is
,
by
restoring
of
Religion
,
by
pricking
out
Odes
and
Anthems
for
the
Church
,
in
ordering
the
Classies
and
Ranckes
of
the
people
,
and
in
a
manner
ruling
ouer
the
Priestes
.
And
that
no
man
should
thinke
what
the
King
did
in
this
case
,
it
was
with
the
consent
and
counsaile
of
his
Bishops
,
Sadoch
and
Abiathar
;
and
that
he
entred
not
vpon
such
actions
,
by
the
priuiledge
and
prerogatiue
of
his
Princely
authoritie
;
or
that
his
Ditties
and
Psalmodie
were
set
foorth
in
the
person
of
a
Prophet
,
the
case
is
very
cleare
:
the
Priestes
being
the
occasion
of
the
scorne
that
was
then
made
of
Religion
,
that
the
Tabernacle
was
broken
and
lost
,
that
the
Arke
of
God
was
out
of
the
Temple
,
the
proper
place
of
it
,
and
in
priuate
houses
was
obscured
and
hemmed
in
:
that
the
people
had
no
publique
place
of
assemblie
to
heare
the
word
of
God
,
but
that
euery
one
had
his
Chappell
&
Oratorie
by
himselfe
in
Woods
and
Mountaines
:
all
which
abuses
,
crept
into
the
Church
vpon
the
desidiousnes
&
negligence
of
the
Priestes
.
Wherefore
King
Dauid
cyted
and
summoned
the
Bishops
and
Priestes
,
and
the
Clergie
of
that
time
,
to
appeare
before
him
;
tolde
them
what
wracke
Religion
had
sustained
,
and
how
hardly
it
fared
;
commaunded
the
Arke
to
be
remoued
to
Syon
,
and
himselfe
was
present
to
see
it
performed
.
Hee
himselfe
did
set
downe
who
of
the
Leuites
,
1.
Chro
.
16.
and
in
what
order
they
should
minister
before
the
Arke
.
Hee
enioyned
Aarons
sonnes
that
were
Priestes
,
1.
Chro
.
24.
how
they
should
euery
one
goe
forwarde
in
their
course
.
2.
Chro
.
8.
The
like
was
performed
by
Salomon
his
sonne
,
and
all
the
succeeding
Kinges
that
were
worshippers
of
God
.
Of
Salomon
,
the
sacred
Storie
sayth
thus
,
And
hee
set
the
courses
of
the
Priestes
to
their
offices
,
according
to
the
order
of
Dauid
his
father
,
and
the
Leuites
in
their
Watches
,
for
to
prayse
and
minister
before
the
Priestes
euery
day
;
for
so
was
the
commaundement
of
Dauid
the
man
of
God
.
King
Salomon
did
build
the
House
to
the
Lord
,
which
Dauid
had
proiected
,
&
made
a
famous
oration
to
the
people
touching
the
worship
of
God
and
Religion
;
deposed
the
Bishop
Abiathar
from
his
place
,
2.
Chro
.
5.6.7.8
.
2.
Chro
.
8.
and
satte
vp
Sadoch
in
his
roome
;
placed
the
Arke
of
God
,
sanctified
the
Temple
,
performed
burnt
Offeringes
,
directed
the
Priests
in
all
their
proceedinges
,
blessed
the
whole
people
:
and
it
is
written
,
That
the
Priestes
and
Leuites
left
nothing
vndone
which
they
had
receiued
in
commaundement
from
the
King
.
So
Chronicles
tell
vs
of
King
Jehosaphat
,
2.
Chro
.
15.
that
hee
appoynted
and
disposed
the
Leuites
and
Priestes
,
which
taketh
away
the
obiection
the
aduersarie
might
haue
put
in
,
in
the
like
action
of
Dauid
;
that
Dauid
by
his
Propheticall
and
not
Princely
office
,
medled
with
Church
matters
:
For
they
will
not
say
that
Jehosaphat
was
a
Prophet
,
that
tooke
this
vpon
him
:
neither
can
wee
read
of
any
Prophet
else
,
that
hath
done
the
like
.
2.
Chro
.
29.
When
the
Temple
was
filthily
defiled
through
the
sloath
and
sinfulnesse
of
the
Priestes
,
1.
Chro
28.
Ezechias
the
King
,
commaunded
it
to
be
purged
of
his
filth
;
Lightes
to
be
set
vp
,
Incense
to
be
burnt
,
Sacrifices
to
be
performed
according
to
the
auncient
ceremonies
thereof
,
the
Brasen
Serpent
(
of
which
the
people
made
an
Idole
)
to
be
taken
downe
,
and
consumed
to
dust
.
But
heere
it
will
be
sayd
,
that
Esay
was
at
the
elbow
of
Ezechiah
to
direct
him
in
these
actions
,
as
Elizeus
bare
a
great
stroke
with
Jehu
in
matters
of
like
nature
.
But
wee
answere
herevnto
,
that
Elizeus
and
Esay
were
Prophets
of
God
,
and
neither
Byshops
nor
Priestes
;
neither
had
any
other
Office
of
ministration
in
the
Church
of
God
.
King
Iehosaphat
is
famous
for
his
Religion
towards
God
:
It
is
sayd
of
him
,
2.
King
.
18.
2.
Chro
.
15.
that
the
Woods
and
High
places
which
hee
saw
were
hindrances
and
lettes
to
Religion
,
as
meanes
that
drew
the
people
from
their
Mother-church
,
which
was
at
Ierusalem
;
whither
from
euery
corner
of
the
Kingdome
they
were
yearely
to
repaire
;
were
deiected
and
remooued
by
order
of
his
authoritie
.
Josias
the
King
was
carefull
in
putting
the
Priestes
and
Byshops
in
minde
of
their
dueties
.
2.
King
.
23.
●
.
King
.
12.
King
Joas
curbed
the
Priestes
of
his
time
,
the
insolent
and
excessiue
behauiour
he
saw
in
them
.
2.
King
.
20.
Iehu
went
further
with
the
Idolatrous
Priestes
,
and
replyed
vpon
them
not
with
wordes
,
but
Swordes
,
to
stop
the
breath
,
and
choake
the
life
of
them
.
2.
King
.
12.
King
Icas
sequestred
the
oblations
of
the
people
,
which
the
Priestes
want
only
and
wickedly
had
appropriated
to
themselues
;
and
by
his
royall
authoritie
,
2.
Chro
.
35.
conuerted
them
to
the
reparacions
of
the
Temple
.
Let
vs
take
a
short
view
of
primitiue
times
,
and
we
shall
see
how
they
hold
corespondencie
with
these
that
hitherto
haue
been
mentioned
.
Exod
.
32.
Moses
the
ciuile
Magistrate
and
Leader
of
the
people
,
receiued
from
God
,
and
deliuered
to
the
people
all
the
Ordinaunces
and
Commaundementes
of
God
appertaining
to
Religion
;
and
censured
Aaron
the
Byshop
of
the
people
,
for
the
Golden
Calfe
hee
had
erected
,
and
for
Religion
that
hee
had
violated
and
prophaned
.
Iosu
.
1.
Iosua
was
but
the
politique
Prince
and
Ruler
of
the
people
;
yet
no
sooner
had
hee
the
charge
and
prefecture
ouer
them
,
but
he
receiued
commaundement
touching
Religion
,
and
the
worsh●p
of
God
.
This
Iosua
made
the
people
to
be
Circumcised
,
the
Alters
of
bloody
Sacrifices
to
be
elected
,
saw
that
the
Sacrifices
by
the
Priestes
,
should
be
performed
,
that
the
Booke
of
Deuteronomie
should
in
leaues
of
Stone
be
imprinted
,
that
the
Cursinges
and
Blessings
of
God
should
be
published
;
hee
vttered
his
minde
freely
to
the
people
,
and
terrified
them
from
Idolatrie
.
If
a
Papist
shall
obiect
against
this
,
to
infringe
the
Princes
right
,
that
Iosua
receiued
Preceptes
of
the
worship
of
God
,
but
not
in
ruling
ouer
Priestes
in
Spirituall
affaires
;
but
rather
was
commaunded
to
goe
in
and
out
at
the
word
of
Eleazar
the
Priest
,
and
the
ioynt
congregation
of
the
people
of
Israel
:
wee
put
in
this
surioinder
,
that
howsoeuer
the
Prince
stand
bound
to
heare
the
Priest
,
yet
●f
the
Priest
be
carelesse
in
his
dutie
,
he
may
by
the
Prince
,
be
corrected
and
reformed
.
Aron
the
High-priest
,
submitted
himselfe
to
Moses
the
chiefe
Magistrate
,
and
called
him
Lord
:
Exod
.
32.
It
is
the
illimited
and
vniuersall
enuntiation
of
the
holy
Apostle
,
Bernard
.
epist
,
42.
Let
euery
Soule
be
subiect
to
the
higher
Powers
:
Where
vpon
S.
Bernard
groundeth
this
necessary
and
infallable
consequence
,
that
there
is
no
partialitie
,
and
immunitie
,
Bonf
.
13.
fr●m
this
generalitie
,
but
commaundeth
the
whole
bodie
of
the
Clergie
,
&
that
to
teach
otherwise
,
is
but
deceiueable
Diuinitie
.
Quis
vos
excepit
ab
vniuersalitate
?
si
quis
tentat
excipere
,
conatur
decipere
:
Who
hath
exempted
you
from
vniuersall
authoritie
?
such
exception
is
nothing
but
a
meere
deception
.
And
howsoeuer
the
Schoole
of
Louane
doth
thinke
to
draw
their
necks
out
of
the
Coller
of
the
Princes
commannd
,
and
to
winde
themselues
out
of
his
censure
,
by
telling
vs
,
how
their
skill
is
onely
seene
in
Common-wealth
affaires
,
and
matters
Military
;
all
they
say
herein
,
serueth
not
the
turne
.
For
let
them
heare
what
Augustine
sayth
:
Aug.
contra
Crescen
.
lib
.
3.
cap
.
51.
In
hoc
reges
Deo
scruiant
sicut
eis
diuinitus
praecipitur
,
in
quantum
sunt
Reges
,
si
in
suo
regno
bona
iubeant
,
mala
prohibeant
,
non
solum
quae
pertinent
ad
humanam
societatem
,
verumetiam
quae
ad
diuinam
religionem
:
Herein
doe
Princes
serue
God
,
as
God
hath
commaunded
;
if
as
they
be
Kinges
,
they
commaunde
in
their
Kingdomes
thinges
that
are
good
,
and
inhibite
all
that
are
euill
,
not
onely
in
causes
that
properly
belong
to
humaine
societie
;
but
also
in
such
as
haue
reference
vnto
Pietie
.
Tertull
:
ad
Scapul
.
Let
them
heare
what
Tertullian
sayth
:
Colimus
Jmperatorem
vt
hominem
à
Deo
secundum
,
et
solo
Deo
minorem
,
sic
enim
Imperator
omnibus
maior
est
,
dum
solo
vero
Deo
minor
est
;
Wee
performe
our
seruice
to
the
Emperour
as
to
the
next
person
to
God
,
and
inferiour
to
none
but
to
God
:
Thus
the
Emperour
is
aboue
all
,
while
hee
is
lower
then
none
,
Isiodoru●
in
Gloss
.
in
Gen.
but
onely
God
.
Jsiodore
,
one
that
was
a
Popish
Doctor
doubteth
not
to
set
the
Kingdome
before
the
Priesthood
,
by
comparing
the
Kingdome
to
the
Sunne
,
and
the
Priesthood
to
the
Moone
:
We
easilie
grant
a
preheminencie
to
the
Priest
aboue
the
Prince
in
some
particular
sort
;
as
we
preferre
the
Iudge
before
him
in
the
knowledge
of
the
Law
;
and
the
Doctor
of
Phisicke
,
in
the
skill
of
his
owne
Art
:
the
Pylote
and
Marriner
,
in
the
conduction
and
guiding
of
his
Shippe
:
Dormā
.
fol.
37.
Dormā
.
fol.
35.
the
Captaine
and
Coronell
,
in
the
ordering
of
his
Armie
:
But
his
commaunding
power
ouer
all
,
may
not
be
denied
him
.
The
proofes
hereof
hitherto
produced
out
of
the
sacred
Recordes
,
and
Volume
of
the
old
Law
,
seemed
so
pregnant
to
one
of
our
great
Rabbies
,
and
Maisters
of
Louaine
,
as
he
doubteth
not
to
say
;
That
to
be
directed
by
the
examples
of
the
old
Law
,
is
the
high-way
to
infinite
inconueniences
.
It
followeth
not
(
sayth
hee
)
that
our
moderne
Princes
,
should
haue
the
like
Authoritie
.
And
now
,
seeing
we
haue
entred
so
far
into
the
Princes
Soueraigntie
in
causes
Spirituall
,
it
is
not
amisse
that
we
cleare
the
cause
,
and
free
it
from
all
Aduersaries
spight
whatsoeuer
That
Princes
haue
alwayes
in
Church-matters
,
&
men
,
borne
peremptory
power
,
apparantly
shal
be
prooued
against
all
the
progenie
of
the
Pope
;
who
thrusting
out
the
eyes
of
the
politique
Prince
,
would
make
him
like
the
monster
Polyphemus
,
one
of
bigge
bones
,
and
of
vast
dimensions
of
body
;
but
yet
without
eie-sight
,
to
gouerne
himselfe
.
We
finde
in
the
Councell
of
Chalcedon
,
that
the
Bishoppes
and
Clergie
of
the
Conuocation
,
as
well
as
the
cyuill
Iudges
of
the
Parliament
,
were
wont
to
lay
downe
the
Canons
they
had
agreed
vpon
openly
in
the
Councell
,
Concil
.
Chalced
.
Arti
.
1.
pag
.
831.
vntill
the
Emperour
should
confirme
them
with
his
Royall
consent
,
saying
:
These
Decrees
seeme
good
vnto
nus
,
vt
plenitudinem
directionis
vestrae
custodiret
serenitati
,
The
Lord
hath
taken
him
away
,
that
the
absolute
gouernment
might
be
kept
for
your
Maiestie
.
Lutipraudus
Lutipraudus
pleadeth
our
cause
thus
:
Imperator
vti
experientia
didicimus
,
Iohan
.
13.
intelligit
negotia
Dei
,
et
facit
,
et
amat
ea
,
et
tuetur
omnibus
viribus
et
Ecclesiasticas
res
et
ciuiles
:
sed
Iohannes
Papa
facit
contra
haec
omnia
,
Wee
vnderstand
by
experience
,
that
the
Emperour
hath
skill
in
Gods
businesse
,
and
that
he
performeth
them
,
loueth
them
,
and
protecteth
with
all
his
power
both
Ecclesiasticall
and
Ciuill
causes
:
But
Pope
John
doth
quite
contrary
to
all
these
.
Balsamon
de
fide
.
Tit
.
1.
The
Emperour
Michaell
,
that
gouerned
the
East
,
made
a
Law
against
the
order
of
the
Church
,
that
no
Moncke
should
serue
in
the
Ministerie
in
any
Church
whatsoeuer
.
Balsamon
de
peccatis
.
Tit
.
9.
The
Emperour
Justinian
gaue
power
to
the
Bishoppe
,
to
absolue
a
Priest
from
pennance
,
and
to
restore
him
to
his
Church
.
And
the
Emperours
had
authoritie
(
as
Ba●samon
sayth
)
of
placing
and
disposing
of
Patriarcall
seates
;
Balsamon
in
conc
.
Chalced
.
cap
.
12.
and
that
this
authoritie
was
giuen
them
from
aboue
:
that
nothing
should
be
publiquely
read
in
the
Scriptures
,
besides
the
Canonicall
books
of
the
Scriptures
:
and
that
the
people
should
pertake
of
the
holy
Communion
of
the
body
&
blood
of
Christ
euery
Sabboth
day
.
It
was
the
Law
&
ordinaunce
of
●harles
the
great
.
One
of
the
approoued
Doctors
of
the
Po●es
side
sayth
:
Greg
.
Haloander
et
Azo
.
To
say
that
the
Prince
cannot
ordaine
Lawes
,
or
haue
vse
of
them
,
vntill
they
be
allowed
by
the
Pope
,
it
is
false
.
August
.
epist.
48.
So
in
a
manner
S.
Augustine
telleth
vs
:
Reges
in
terris
scruiunt
Christo
,
leges
faciendo
pro
Christo
;
Kinges
heere
in
earth
serue
Christ
,
while
they
make
Lawes
for
Christ
.
How
many
Popes
haue
agnized
the
Princes
Supremacie
in
Church
affayres
,
and
haue
submitted
themselues
to
their
authoritie
?
Pope
Leo
submitted
himselfe
to
Ludouike
the
Emperour
;
and
the
forme
of
his
submission
was
thus
:
2
Qu
.
7.
nos
si
.
Leo
.
4.
Nos
si
incompetenter
aliquid
egimus
,
et
iustae
legis
tramitem
non
conseruauimus
,
vestro
admissorum
nostrorum
cuncta
volumus
emendare
iudicio
;
If
we
haue
done
any
thing
amisse
,
and
haue
not
walked
in
the
right
way
of
the
Law
,
we
will
reforme
all
thinges
wee
haue
so
done
,
according
to
your
iudgement
.
Gregorie
giueth
testimonie
of
the
like
duetie
performed
by
him
to
Imperiall
authoritie
:
Imperatori
obedientiam
proebui
,
Gregor
.
ad
Mauricium
Imper
.
et
pro
Deo
quod
sensi
minimè
tacui
:
I
haue
done
my
obedience
to
the
Emperours
Maiestie
;
and
what
I
haue
thought
in
matters
concerning
God
,
I
haue
not
spared
to
speake
.
Theodor
.
lib
.
2.
cap
.
16.
Pope
Liberius
duetifully
appeared
before
the
Emperour
Constantius
,
being
conuented
before
him
.
2.
q
.
4
M●nda●tis
.
Pope
Sixtus
,
vpon
an
accusation
&
complaint
put
vp
against
him
came
to
make
his
purgation
before
the
Emperour
Valentinian
.
2
q
.
4.
Auditum
.
Pope
Leo
the
third
,
being
accused
by
Paschalis
&
Campalus
,
pleaded
his
defence
before
Charles
the
great
,
at
Rome
;
and
that
before
he
was
elected
Emperour
.
Pope
Iohn
the
22.
being
indighted
of
Heresie
,
was
constrained
to
abiure
it
before
Phillip
the
French
King
.
And
that
none
should
attribute
these
examples
,
rather
to
the
Popes
humilitie
,
then
duety
:
heare
what
Franciscus
Zabarella
sayth
:
Franciscus
Zabarella
de
Schismate
et
Concil
.
Papa
potest
a●
cusari
coram
Imperatore
de
quolibet
crimine
notorio
;
et
Imperator
potest
requirere
a
Papa
rationem
fidei
:
The
Pope
may
be
accused
before
the
Emperour
,
of
any
notorious
crime
;
and
the
Emperour
may
call
the
Pope
to
account
,
concerning
his
Religion
.
Nay
,
Concil
.
Tom
.
2.
in
vita
vigilij
.
Platina
in
vita
liberij
.
how
many
Popes
haue
been
placed
,
displaced
,
by
the
Princes
authoritie
?
Iustinian
the
Emperour
remooued
two
of
them
,
Syluanus
and
Vigilius
,
from
their
Papacie
.
The
Emperour
Constantius
(
howbeit
he
was
an
Arrian
,
)
depriued
Liberius
of
his
chiefe
Bishoppricke
:
and
againe
restoring
Liberius
,
Concil
.
Tom
.
2.
in
vita
Syluani
et
vigilij
.
did
put
out
Pope
Faelix
.
The
Emperour
Otho
,
deposed
Pope
John
,
the
thirteenth
of
that
name
.
Honorius
the
Emperour
deposed
Pope
Boniface
.
Euuodius
inter
decreta
Bonifacij
1.
Theodoricus
deposed
Pope
Simacus
.
Henry
the
King
,
(
or
the
Emperour
,
)
entring
into
Italy
,
Synodally
remooued
three
Popes
,
Visperg
.
Anno
1045.
that
vnlawfully
had
beene
chosen
.
In
the
Chalcedon
Councell
,
the
ciuill
Magistrate
adiudged
three
Bishops
,
Dyoscorus
,
Iuuenalis
and
Thasassus
,
of
heresie
,
and
determined
them
to
be
degraded
and
,
put
out
of
the
Church
.
It
is
euident
out
of
all
the
auncient
records
,
Niceph
.
lib
.
7.
cap
.
46.
Carion
in
Bonifac
.
3.
that
the
Pope
had
not
a
foote
of
Land
,
nor
an
House
to
hide
his
Head
,
neither
the
name
of
an
Vniuersall
Bishop
;
neither
any
authoritie
,
libertie
,
or
Charter
,
which
he
receiued
not
from
the
Emperours
,
and
the
Kings
of
France
:
Yea
,
Sabellicus
in
Phoca
.
Platina
in
S●uerino
Papa
.
Platina
,
one
of
their
owne
men
saith
;
Without
the
Letters
Pattents
of
the
Emperour
,
the
Pope
,
is
no
Pope
.
It
was
matter
of
great
maruell
to
King
Odacer
,
Conci
,
Boni
.
3.
cap
.
2.
that
any
(
touching
the
affaires
of
the
Church
)
should
be
taken
in
hande
,
without
his
direction
,
whereof
in
way
of
complaint
he
saith
thus
:
Miramur
quicquid
tentatum
fuisse
sine
nobis
,
nam
viuente
nest●o
presbitero
,
sine
nobis
nihil
tentari
oportuit
.
We
wonder
that
any
thing
was
attempted
without
vs
,
for
while
our
Bishop
liued
(
meaning
the
Pope
)
there
was
nothing
that
they
went
about
without
vs.
Post
.
Concil
.
Ephesinum
primum
.
The
Bishops
of
the
Councell
of
Constantinople
,
wrote
thus
submissiuely
to
their
Emperour
Theodosius
;
Obsceramus
elementiam
tuam
,
vt
quemadmodum
literis
honorasti
ecclesiam
,
quibus
nos
conuocasti
:
Ita
finalem
conclusionem
decretorum
nostrorum
corrobores
sententia
tua
et
sigillo
:
Wee
beseech
your
clemencie
,
that
as
you
haue
honoured
the
Church
with
your
Letters
,
by
the
which
you
summoned
vs
:
so
you
would
confirme
the
finall
conclusion
of
our
Decrees
,
with
your
Royall
Assent
and
Seale
.
Euseb
.
in
vita
Constant
.
orat
.
Of
Constantine
the
Emperour
,
Eusebius
thus
reporteth
:
Vocalissimus
dei
praeco
erat
,
et
medicus
animarum
;
He
was
a
vocall
Preacher
of
Gods
word
,
&
a
Phisitian
of
Soules
.
And
Nycephorus
to
the
Emperour
Immanuel
writeth
thus
.
Nicephorus
in
praefac
.
ad
Immanuelem
.
Tu
es
dux
professionis
fidei
nostrae
,
tu
restituisti
catholicam
et
vniuersalem
ecclesiam
:
Tu
reformasti
ecclesiam
dei
a
mercatoribus
et
nummularijs
caelestis
doctrinae
,
et
ab
haereticis
per
verbum
veritatis
▪
Thou
art
the
ringleader
of
our
Religion
;
thou
hast
restored
the
Catholicke
and
Vniuersall
Church
:
thou
hast
reformed
the
Church
of
God
of
those
barterers
and
purloyners
of
heauenly
doctrine
,
and
of
all
Heretickes
by
the
word
of
trueth
.
The
Bishops
came
not
into
the
Councell
of
Nice
,
Theodoret
.
lib
.
1.
cap
.
7.
before
the
Emperour
called
them
;
so
sayth
Theodoret
.
And
Eusebius
saith
thus
:
Sedit
tota
synodus
reuerenter
vt
par
est
,
cum
silentio
expectans
aduentum
principis
:
The
whole
Synode
sate
reuerently
,
as
it
became
them
,
with
all
silence
,
expecting
the
Princes
comming
.
And
againe
thus
:
Signo
quo
aduentus
Imperatoris
indicatus
est
dato
,
omnibus
exurgentibus
,
ipse
deinde
ingressus
est
medius
,
tanquam
aliquis
dei
caelestis
Angelus
;
Vpon
notice
that
was
giuen
of
the
Emperours
comming
,
euery
one
rose
vp
,
and
the
Emperour
himselfe
came
in
the
middest
among
them
,
as
it
were
an
heauenly
Angell
of
God
.
That
euery
King
is
Gods
Vicar
&
Vicegerent
in
the
Churches
of
his
Kingdome
,
Epist.
Elcatherij
inter
leges
Edwardi
.
1.
a
Pope
in
the
person
of
one
of
the
Kinges
of
England
,
hath
pronounced
it
;
Vos
estis
Vicarius
Dej
in
Regno
vestro
;
You
are
Gods
Vicar
in
your
Kingdome
.
They
are
no
better
then
Donatistes
all
the
sort
of
them
,
that
would
abridge
the
ciuill
Prince
of
his
Iurisdiction
ouer
the
affaires
and
persons
of
the
Church
;
in
the
iudgement
of
S.
Augustine
,
who
sayth
thus
to
the
Donatistes
:
August
.
co●tra
episto
.
Parmeniarii
.
lib
.
1.
An
fortè
de
religione
fas
non
est
vt
dicat
Imperator
?
vel
quos
miserit
Imperator
?
Cur
ergo
ad
Imperatorē
vestri
venere
Legati
?
Cur
eum
fecerunt
causae
suae
Iudicem
?
May
it
happily
be
thought
vnlawfull
for
the
Prince
to
determine
of
Religion
?
To
what
end
then
came
your
Embassadours
to
the
Emperour
?
Wherefore
made
they
him
the
Iudge
of
their
cause
?
These
Authorities
may
suffice
to
choake
the
Papistes
;
as
the
Disciplinarians
of
our
time
,
in
this
cause
,
coosin
germaines
to
the
Papistes
,
who
would
vnarme
the
King
of
his
spirituall
Sword
,
while
they
would
haue
him
to
sitte
in
their
assemblie
,
no
otherwise
,
then
as
an
Honorable
member
to
haue
a
voice
among
them
;
giuing
him
Potestatem
facti
,
but
not
Juris
:
Custodiam
,
vindictam
:
non
constitutionem
,
promulgationem
;
To
haue
power
in
Fact
,
but
not
in
Law
:
Which
is
(
as
Erastus
saith
)
but
to
make
him
an
Executioner
or
an
Hang-man
.
They
broach
it
in
their
Bookes
,
that
the
Politique
gouernment
is
Subalternall
and
Subordinate
to
that
which
is
Spirituall
:
which
is
more
then
some
of
the
wiser
Schole-men
will
say
:
Balsamon
in
6.
a
Synodo
,
Can
.
1.
For
what
sayth
Theodore
Balsamon
?
Nota
Canonem
,
dicit
spirituales
dignitates
esse
praestantiores
secularibus
,
seu
mundanis
dignitatibus
;
sed
ne
hoc
eō
traxeris
,
ecclesiasticae
dignitates
praeferantur
Imperatorijs
,
illis
enim
subijciuntur
.
Note
(
saith
he
)
the
Canon
which
sayth
,
that
Spirituall
dignities
are
more
excellent
then
those
that
are
Worldly
.
But
those
wordes
must
not
be
so
racked
,
to
preferre
Ecclesiasticall
before
Imperiall
states
.
For
they
are
subiect
vnto
them
.
And
what
saith
an
other
of
them
?
Ioh
.
de
Parisiis
,
can
.
18.
Supponunt
quod
potestas
Regalis
sit
corporalis
,
et
non
spiritualis
,
et
quod
habeat
curam
corporum
,
non
animarum
,
quod
est
falsissimum
;
They
suppose
that
the
Regall
power
is
but
Corporall
,
and
not
Spirituall
;
and
that
it
hath
but
charge
ouer
Bodyes
,
and
not
ouer
Soules
,
which
is
most
false
.
Finally
,
wee
answere
them
,
as
Salomon
did
his
Mother
,
in
the
suite
of
Adoniah
,
1.
King
.
2.
Aske
the
Kingdome
for
him
also
.
For
no
more
can
two
absolute
Powers
be
in
one
Kingdome
togeather
,
then
two
Heades
in
one
Body
.
And
thus
much
of
the
Princes
lawfull
and
due
Authoritie
ouer
the
causes
and
persons
of
the
Church
.
Dauid
heere
adiudged
it
to
be
needfull
,
that
a
Temple
rather
then
a
Capitall
,
should
be
in
the
heart
and
nauell
of
his
Kingdome
.
As
God
hath
giuen
Princes
the
highest
Roome
,
it
is
meet
he
should
haue
the
highest
Roome
in
their
heartes
;
that
as
he
hath
giuen
them
Thrones
;
so
they
would
giue
him
Temples
;
as
he
hath
giuen
them
Rest
,
so
they
would
remember
with
deuout
Dauid
,
to
giue
Religion
Rest
,
and
not
forget
Jerusalem
in
their
mirth
.
This
shall
make
their
names
to
shine
as
the
Sunne
,
among
the
Posteritie
.
Princes
being
then
at
the
height
of
excellencie
,
(
as
S.
Ambrose
saith
,
)
when
they
may
be
stiled
the
Sonnes
of
God
.
Quid
honorificentius
,
Ambrose
.
epist.
32.
quam
vt
Jmperator
aicatur
filius
Dei
?
What
is
more
honorable
,
then
that
the
Emperour
be
surnamed
the
Sonne
of
God
.
All
their
Parliamentary
Lawes
,
all
their
military
exploytes
,
all
their
Domesticall
actions
ioyntly
togither
,
shall
not
preserue
their
names
,
in
such
liuely
and
louely
remembrance
,
as
their
Christian
Canons
and
Constitutions
for
Religion
.
Princes
ought
first
to
haue
care
of
the
Church
.
The
Royall
Decrees
of
the
Kinges
of
Persia
,
and
Babylon
,
for
the
reedifiinge
the
Temple
,
and
the
worshiping
of
the
God
of
Daniell
,
and
of
his
three
Complices
Sydrach
,
Mysach
,
and
Abednago
,
are
in
the
Registers
,
for
the
longest
liues
to
reade
;
whereas
their
other
Lawes
and
statutes
are
shut
vp
in
silence
.
Constantinus
,
and
Carolus
,
were
very
famous
Emperours
,
each
of
them
were
surnamed
Magnus
,
Great
;
but
not
so
much
for
their
Potencie
,
as
their
Pietie
.
Eusebius
setting
forth
the
state
,
and
sublimitie
of
Valerians
Court
the
Emperour
,
giueth
it
this
grace
:
Valeriani
aula
erat
referta
pijs
,
et
ecclesia
dej
facta
:
The
Court
of
Valerian
was
plenished
with
godly
persons
;
and
it
was
liker
a
Church
,
then
a
Court
.
Constantius
the
father
of
Constantine
,
more
respected
good
Preachers
,
then
great
Exchequers
full
of
Treasures
.
Iouinian
,
that
sate
in
the
seate
of
the
Empire
after
Iulian
,
told
his
subiectes
absolutely
,
that
he
would
be
a
King
of
Christians
,
or
no
King
at
all
.
Theodosius
and
Valentinian
called
themselues
,
V●sallos
Christj
,
the
Vassals
of
Christ
.
And
this
Theod●sius
was
wont
to
say
;
that
hee
loued
the
Church
as
his
owne
Soule
.
Religion
beareth
vp
the
Pillars
of
the
Kingdome
;
and
therefore
that
ought
first
to
be
prouided
for
.
Cyrillus
telleth
the
Emperour
Theodosius
,
Cyrill
.
epist.
ad
Theod
.
et
Valent
.
and
Valentinian
,
that
the
incolumitie
of
their
Common
wealth
,
hath
dependencie
vpon
Pietie
towardes
God
.
Ab
ea
quae
erga
Deum
est
pietate
,
Reipub
.
vestrae
status
pendet
:
The
welfare
of
the
Common
state
,
hangeth
vpon
true
Religion
towardes
God
.
As
due
distribution
of
Iustice
,
preuenteth
open
and
encamped
Commotions
;
so
a
carefull
prospect
to
the
aduancement
of
Religion
,
scattereth
housed
Factions
,
and
clandestine
Confederacies
:
As
Cardan
well
obserueth
,
in
these
wordes
:
Cardan
.
de
sapientia
.
lib
.
3.
Summum
praesidium
regni
est
iustitia
ob
apertos
tumultus
,
et
Reiigio
ob
occultos
;
Religion
is
the
chiefest
Bulwarke
against
priuie
Tumultes
,
as
Iustice
is
against
open
Tumultes
.
Wherefore
Minutius
Felinus
saith
:
Minutius
Felinus
in
Octau
.
Ye
punish
the
nefarious
doers
;
but
with
vs
,
a
thought
is
sinne
:
Vos
conscios
timetis
,
nos
etiam
conscientiam
:
Yee
dread
such
as
are
priuie
to
your
doinges
:
but
the
Conscience
alone
of
it selfe
,
sufficeth
to
curbe
and
correct
vs.
It
is
Religion
,
that
holdeth
vs
at
a
bay
,
and
keepeth
the
heart
of
the
Subiect
in
awe
,
that
it
swelleth
not
against
the
Soueraigne
.
Wherefore
it
shall
be
requisite
for
a
well
disposed
Prince
,
in
time
of
Peace
,
to
prouide
for
that
which
shall
preserue
his
Peace
;
to
giue
his
loue
and
life
vnto
Diuinitie
,
whereby
his
heart
may
alwayes
be
in
the
hand
of
God
;
as
that
holy
man
Athanasius
sayd
to
the
Emperour
Iouinian
;
Theod
.
lib
.
4.
Cap.
3.
Conueniens
est
pro
Principe
studium
et
amor
diuinarum
rerum
;
nam
sic
habebis
semper
cor
tuum
in
manu
Domini
:
The
studie
and
loue
of
Heauenly
things
,
is
most
conuenient
for
a
godly
Prince
;
for
so
thou
shalt
haue
alwayes
thine
heart
in
the
hand
of
God
.
The
name
of
Alphonsus
,
that
famous
King
of
Aragon
,
hath
enroulement
in
those
Bookes
that
neuer
can
perish
:
who
hauing
gotten
a
taste
of
the
better
knowledge
out
of
Bookes
,
stroke
sayles
with
Auicen
,
Hypocrates
,
Galen
,
and
badde
them
all
adewe
.
And
when
as
one
of
the
Kinges
told
him
,
that
such
businesse
was
too
base
for
a
King
;
hee
thought
as
basely
of
him
,
and
sayd
;
Haec
non
est
Regis
,
sed
Bouis
vox
;
This
is
not
the
voyce
of
a
King
,
but
of
a
Cow
.
As
Peace
hath
flourished
from
the
Earth
among
vs
;
so
(
the
holy
name
of
God
be
praysed
)
Righteousnesse
hath
looked
downe
from
Heauen
.
The
Throne
of
this
Empire
,
hath
not
wanted
deuout
Princes
,
that
haue
trod
the
steps
of
Dauid
;
who
in
Peace
,
haue
prouided
for
the
Peace
of
the
Church
,
and
that
in
the
first
roome
.
Call
to
minde
the
Statutes
of
King
Jnas
,
King
Elfrede
,
King
Edward
,
King
Ethelstane
,
King
Canutus
,
all
Kinges
of
this
Iland
:
All
these
,
first
layde
the
soundation
of
Religion
,
and
compo●nded
the
differences
thereabout
,
before
they
entred
vpon
causes
of
other
nature
.
King
Canutus
in
a
Parliament
holden
at
Winchester
,
on
the
Byrth-day
of
our
Sauiour
,
after
sundry
Lawes
statuted
and
prouided
in
matters
of
Fayth
;
as
the
celebration
of
dayes
Festiuall
,
administration
of
Common
prayer
,
the
learning
of
the
Lordes
prayer
,
the
receipt
of
the
Sacrament
of
the
Body
and
Blood
of
Christ
,
thrise
in
the
yeare
,
the
set
forme
of
Baptisme
,
of
Fasting
and
such
dueties
,
this
Title
followeth
.
Iam
sequitur
institutio
legum
saecularum
;
Now
followeth
the
ordination
of
Lawes
temporall
.
Thus
the
weightier
causes
of
the
Temple
,
had
the
precedencie
&
right
hand
of
preheminencie
of
the
businesse
of
the
State
ciuill
.
In
a
Parliament
kept
vnder
William
the
Conquerour
,
it
is
thus
recorded
:
The
King
being
Vicegerent
to
the
highest
King
,
hath
his
Kingdome
to
that
end
,
to
defende
his
Kingdome
and
people
;
and
aboue
all
,
the
people
of
God
,
and
his
holy
Church
.
Wee
the
people
of
this
Land
at
this
time
,
haue
Peace
on
all
sides
;
as
in
those
times
of
Dauid
and
Salomon
,
when
Iuda
and
Jerusalem
liued
without
feare
:
it
being
the
Prayer
of
our
peerles
Prince
to
God
,
as
it
was
of
Ezechias
:
Let
there
be
Peace
and
Trueth
in
my
dayes
:
And
wee
are
now
in
the
Iubile
yeare
of
those
peaceable
times
,
which
the
Prophet
speaketh
of
;
wherein
Swordes
are
broken
into
Mattockes
,
and
Speares
into
Sythes
.
And
the
Lord
hath
enclined
the
heart
of
our
Dauid
toward
the
Arke
of
the
Lord
his
Church
,
to
enter
counsell
with
the
chiefe
Fathers
,
as
Dau●d
heere
with
Nathan
,
how
to
repaire
the
decayes
thereof
,
and
how
to
heale
vp
the
woundes
thereof
,
being
very
great
.
The
Lord
giue
it
,
that
hee
doe
worthily
in
Ephrathah
,
and
be
famous
in
Bethlehem
,
that
he
may
bring
this
good
worke
to
an
excellent
end
.
I
will
talke
no
longer
with
the
explication
of
the
Text
,
or
with
other
matters
of
moralitie
that
it
giueth
vs
,
though
it
offereth
it selfe
to
goe
a
mile
or
twaine
more
with
mee
,
as
hauing
a
further
iournie
to
goe
,
which
the
very
hand
of
this
Scripture
leadeth
mee
;
which
is
,
to
deliuer
the
principall
Theoremes
which
haue
their
deduction
,
and
introduction
from
hence
.
1.
As
the
necessitie
of
Cathedrals
,
and
of
Foundations
of
that
sort
,
as
incident
to
these
times
as
to
any
of
former
age
,
Of
the
necessitie
of
Cathedral
Churches
.
a
charge
that
King
Dauid
thought
belonged
to
him
.
2.
Of
the
Sumptuousnesse
of
them
,
of
the
liberall
Donations
,
Reuenewes
and
Maintenance
that
belongeth
vnto
them
.
3.
Of
Sacrilegious
violaters
of
Holy
thinges
:
of
the
sinne
of
Sacriledge
:
of
the
turpitude
of
that
action
,
as
contrary
to
the
former
,
aptly
seruing
for
the
illustration
of
it
:
Of
these
I
shall
intreate
as
in
the
sight
of
God
;
and
more
freely
for
Ierusalems
sake
:
to
which
being
so
deepely
engaged
as
I
am
,
I
cannot
hold
my
tongue
.
1.
The
vse
for
which
they
serue
,
besides
the
vse
wee
haue
of
all
times
originally
to
this
day
,
to
make
on
our
side
;
conclude
the
necessitie
of
Oratories
and
Temples
.
As
the
body
Politicke
,
is
to
be
deuided
into
his
seuerall
limits
:
so
is
the
Collectiue
body
of
the
Church
.
As
wee
are
men
,
the
Time
,
Place
,
Forme
of
Prayer
,
are
in
our
choyse
,
according
to
the
condition
of
our
priuate
occasions
.
But
the
Seruice
that
wee
are
to
performe
as
the
members
of
the
Publique
state
,
must
be
Publique
:
which
is
so
much
worthier
then
the
Priuate
,
as
euery
societie
of
men
,
is
worthier
then
a
man
.
And
heere
I
take
vp
a
similitude
of
S.
Chrisostome
:
As
Coales
of
fire
scattered
,
entertaine
but
litle
heate
;
but
heaped
close
togeather
,
doe
conceaue
a
flame
:
so
a
multitude
of
Faythfull
gathered
togeather
of
one
heart
and
of
one
soule
,
doe
preuaile
much
more
then
when
they
are
dispearsed
.
De
incomprehensibili
Dei
●atura
.
Tom
.
3.
Hierome
compareth
an
holy
Conuocation
to
Thunder
,
that
pearceth
the
Heauens
.
Basil
sampleth
Synodes
with
the
noyse
of
many
Waters
.
Chrisostome
layeth
on
load
of
Reasons
,
why
such
Assemblies
should
be
so
gratious
vnto
God
,
as
Consent
,
Copulation
of
Loue
,
and
Concord
,
that
such
ioynt
Associations
doe
professe
.
Apologet
.
1.
Such
besiege
God
(
sayth
Tertullian
,
)
and
though
neuer
so
meane
,
yet
in
their
multitude
,
they
are
mightie
,
beeing
of
one
minde
,
and
their
Prayers
cannot
take
repulse
,
Amb.
lib
.
de
Pan
.
sayth
S.
Ambrose
.
The
Publicke
place
hath
the
Promise
of
Christes
presence
with
it
.
Where
two
or
three
are
gathered
togeather
in
my
name
,
Math
.
18.20
.
there
am
J
in
the
middest
of
them
.
Wherfore
Paul
,
though
he
might
haue
confidence
to
speed
with
God
as
much
as
any
other
,
yet
he
thought
the
ioynt
Prayer
of
the
Church
for
him
,
2.
Cor
.
1.11
.
would
adde
more
waight
to
the
glory
of
God
,
and
his
owne
good
.
The
Prince
and
people
of
Niniueh
besetting
God
as
an
Host
of
men
,
Ion
.
4.11
.
were
receiued
into
grace
.
The
Publicke
seruice
of
God
hath
this
comfort
,
that
the
thinges
that
are
prayed
for
,
are
approoued
as
needfull
by
generall
iudgement
,
while
we
heare
them
with
common
consent
desired
.
Such
places
serue
to
sharpen
the
edge
of
thy
deuotion
,
when
it
turneth
aside
,
and
waxeth
dull
to
any
good
action
.
If
thy
zeale
shall
grow
slow
or
sluggish
,
the
feruor
of
others
shall
serue
as
a
Spurre
to
stirre
and
quicken
it
.
Prayer
is
not
it selfe
,
Basil
.
epist.
68.
when
it
hath
not
the
sympathie
of
voyces
to
giue
sinewes
to
it
,
as
rightly
sayth
S.
Basil
.
Also
,
as
others
are
lessoned
and
bettered
by
our
good
examples
that
we
shew
herein
;
so
others
in
the
neglect
of
it
,
are
not
a
litle
damnified
:
Whereas
the
remisnesse
of
our
priuate
deuotion
is
but
hurtfull
to
our selues
.
Hence
is
it
,
that
Dauid
is
such
a
votarie
to
God
:
Psal
.
26.12
.
Psal
.
35.18
.
To
prayse
the
Lord
in
the
congregations
,
in
the
great
congregations
,
among
much
people
.
And
so
longeth
after
it
;
as
where
he
saith
:
Psal
.
42.4
.
My
soule
hath
a
desire
and
longing
to
enter
into
the
Courtes
of
the
Lord
;
And
maketh
it
the
onely
suite
of
his
Soule
:
One
thing
haue
I
desired
of
the
Lord
,
Psal
.
27.4
.
which
I
will
require
,
euen
that
J
may
dwell
in
the
House
of
the
Lord
all
the
dayes
of
my
life
,
to
behold
the
fairc
beautie
of
the
Lord
,
&
to
visite
his
Temple
:
And
so
inuiteth
and
inciteth
others
to
the
like
:
O
worship
the
Lord
in
the
beautie
of
holinesse
.
But
what
of
all
this
,
may
some
say
?
How
maketh
this
matter
for
materiall
Churches
?
The
presence
of
a
Christian
people
wheresoeuer
assembled
,
the
offices
of
Religion
performed
among
them
,
making
the
place
of
their
assemblie
publicke
,
as
the
presence
of
the
Prince
and
his
followers
,
maketh
any
mans
priuate
House
a
Court
?
But
herein
they
doe
but
dreame
(
by
their
leaue
:
)
not
the
Assemblie
,
but
the
Assignement
of
the
place
to
such
publicke
seruice
;
being
that
which
properly
maketh
it
publicke
.
It
is
not
the
Popular
confluxe
it selfe
,
or
the
dueties
that
they
doe
,
that
can
infuse
such
a
vertue
and
priuiledge
.
Now
euery
place
is
not
sacred
alike
by
the
vbiquitie
of
God
.
That
euery
place
is
not
of
equall
and
indifferent
choyse
,
the
speach
of
God
to
Moses
telleth
vs
:
Exod
.
3.5
.
This
Place
where
thou
standest
,
is
holy
ground
.
As
the
extraordinarie
workes
of
God
haue
distinguished
the
times
:
so
the
extraordinarie
presence
of
God
hath
sanctified
some
places
.
Solemne
places
,
are
most
sutable
to
solemne
Seruices
that
are
due
to
God
.
In
that
short
time
Adam
had
in
Paradise
,
Gen.
3.8
.
hee
wanted
not
a
place
wherein
to
stand
before
the
Lord
.
And
the
sonnes
of
Adam
out
of
Paradise
knew
whither
to
repaire
with
their
Oblations
and
Sacrifices
vnto
him
.
Gen.
4.3
.
The
Patriarches
had
their
Hilles
and
Groues
where
they
seated
their
Altars
.
Gen.
3.4
.
22.1
.
21.33
.
In
the
wast
Wildernesse
,
when
Gods
people
had
no
certaine
dwelling
place
,
they
had
it
in
commaundement
to
set
vp
a
moueable
and
a
transitorie
Tabernacle
:
It
was
not
left
to
their
libertie
to
runne
at
randon
;
but
they
were
tyed
to
the
place
appoynted
them
:
Deut
.
12.5
.
Yee
shall
seeke
the
Place
which
the
Lord
your
God
shall
choose
,
out
of
all
your
Tribes
,
to
put
his
name
there
,
and
there
to
dwell
;
and
there
thou
shalt
come
.
When
the
Lord
had
marked
out
Jerusalem
for
himselfe
,
2.
Chro
.
3.1
.
and
in
Ierusalem
Mount
Moriah
,
2.
Chro
.
6.7
.
for
a
standing
&
permanent
place
for
his
name
,
Dauids
heart
was
as
much
enlarged
and
swallowed
vp
of
sorrow
,
Psal
.
132.5
.
that
hee
might
not
haue
the
credite
of
building
this
Temple
,
as
our
moderne
wise
malignantes
are
,
that
are
readie
to
bite
their
tongues
asunder
,
and
to
burst
with
spight
,
that
they
can
not
make
hauocke
of
our
Basilikes
and
Churches
,
which
they
neuer
builded
.
After
the
subuersion
of
this
first
House
,
Ezr.
3.12
.
a
second
was
set
vp
in
the
same
place
;
but
so
disproportionable
and
different
from
the
former
,
Agg.
2.4
.
as
hee
that
had
seene
the
beautie
of
the
one
,
rued
the
base
and
vild
aspect
of
the
other
:
yet
was
it
not
so
simple
,
but
that
it
might
be
the
Dyamonde
of
the
Ring
,
and
the
Wonderment
of
the
World
,
for
beautie
and
Maiestie
.
After
the
edifying
of
this
Temple
,
in
length
of
time
,
were
many
Synagogues
set
vp
.
Paulus
Fagius
recounting
the
number
of
them
,
maketh
the
totall
summe
,
Foure
hundred
,
in
Jerusalem
.
To
this
Temple
,
and
these
Synagogues
,
Christ
himselfe
,
&
his
Apostles
,
often
came
.
The
number
of
Christians
waxing
dayly
beyond
number
,
caused
the
distinction
of
Assemblies
and
Churches
,
one
place
beeing
not
of
capacitie
for
the
companie
.
This
easily
will
appeare
by
computing
the
companie
that
were
in
the
greater
Cities
within
the
compasse
of
the
first
200.
yeares
after
Christ
,
by
considering
the
feruor
and
quicknesse
of
the
times
wherein
they
liued
:
or
obseruing
the
condition
of
the
Place
where
they
kept
:
what
troupes
&
traines
,
flockes
and
swarmes
of
people
before
the
yeares
before
named
were
expired
,
were
to
be
seene
in
those
famous
Cities
,
Rome
,
Ephesus
,
Act.
4.4
.
Act.
2.41
.
Alexandria
,
and
such
like
;
it
is
not
hard
to
coniecture
and
conceiue
by
the
encrease
which
a
few
weekes
wrought
,
after
the
death
of
Christ
;
when
the
Preachers
made
a
Purchase
of
Three
thousand
Soules
at
once
conuerted
in
one
day
.
Now
at
Rome
,
Platina
ex
Damasco
.
about
the
Hundred
yeare
after
Christ
,
the
Congregation
became
so
huge
,
the
people
drawing
themselues
from
all
quarters
thither
;
as
Euaristus
Bishop
of
Rome
for
auoyding
of
confusion
,
was
constrayned
to
deuide
and
part
them
into
particular
Parishes
;
assigning
seuerall
Presbiters
ouer
them
:
Neither
could
the
nature
of
the
times
agree
with
one
Vniuersall
and
generall
Assemblie
;
the
Sword
of
the
Enimie
being
so
sharpe
and
so
sore
against
them
;
whereby
they
were
constrayned
to
hide
their
heades
in
desolate
places
.
Finally
,
the
places
where
they
mette
by
stealth
,
as
priuate
Houses
,
Vaultes
,
and
such
like
,
could
not
admit
of
any
great
number
.
These
were
good
reasons
to
distribute
the
people
,
and
to
limit
them
their
boundes
,
by
appoynting
them
their
proper
Parish-churches
.
I
graunt
,
that
the
Church
which
was
at
Ierusalem
,
which
receiued
that
Religion
which
Statute
Lawes
did
not
allow
,
were
enforced
to
seeke
Priuate
places
for
the
exercise
thereof
;
Act.
1.13.2.1.2.46
.
such
as
were
most
safe
,
though
not
so
sutable
to
their
seruice
.
They
came
to
the
Temple
&
Synagogue
of
the
Iewes
:
but
to
execute
the
dueties
of
their
callinges
,
as
they
were
Christians
,
they
were
to
seeke
out
by
and
desolate
places
.
At
length
betweene
times
,
through
conuiuencie
and
sufferaunce
;
and
sometimes
through
fauour
,
licence
,
and
protection
,
they
also
began
to
reare
vp
Oratories
and
Churches
,
though
but
meane
,
because
their
estate
was
meane
;
a
good
meane
to
stoppe
the
perill
of
malignitie
,
that
would
otherwise
ensue
of
it
.
But
as
the
Church
grew
in
age
,
and
loue
with
Religion
,
they
loued
nothing
more
then
to
build
Churches
,
and
to
haue
them
most
in
admiration
,
of
whom
they
could
say
,
These
are
the
men
that
haue
built
vs
Synagogues
.
The
deuotion
that
Dauid
in
his
time
with
such
pleasure
did
behold
in
the
Iewish
people
,
to
contribute
to
a
Temple
,
waxed
common
among
Christians
,
vnder
their
godly
Kinges
and
Emperours
.
So
as
Temples
were
euery
where
erected
,
no
cost
spared
,
a
Nemo
scit
,
as
in
the
dayes
of
Bezaliel
and
Aholiab
,
when
the
Tabernacle
was
set
vp
,
was
chearefully
presented
.
If
we
should
runne
through
the
Classies
of
all
times
,
I
know
not
when
to
end
with
examples
of
this
sort
.
It
is
necessarie
that
the
Place
for
the
seruice
of
God
,
should
be
Publique
for
the
auoyding
of
Priuate
conuenticles
;
which
howsoeuer
they
be
muffled
with
the
Handkerchiefe
and
Vaile
of
Pretended
Religion
,
may
serue
to
plot
and
prosecute
very
dangerous
machinations
:
Yea
,
albeit
they
often
serue
for
the
best
purposes
,
yet
easily
may
they
hurt
,
as
well
in
regard
of
the
fitnesse
of
them
for
Hereticks
to
scatter
the
filthy
foame
of
their
damnable
Diuinitie
;
aswell
for
that
they
make
as
an
occasion
to
traduce
and
haue
in
suspicion
holy
actions
;
which
being
so
sacred
in
themselues
,
should
be
so
handled
,
as
they
might
not
be
subiect
,
not
so
much
as
by
any
probable
shew
to
such
imputations
;
which
respects
should
haue
the
more
weight
with
vs
,
in
as
much
as
the
Church
hath
had
such
quicke
and
sensible
experience
of
these
effectes
,
when
Christians
were
enforced
,
hauing
noe
other
remedie
,
all
Temples
being
shut
vp
against
their
Religion
,
to
seeke
out
secret
places
for
the
performance
of
duties
of
Deuotion
:
which
serue
to
confute
our
brainsicke
Anabaptistes
,
who
runne
from
our
Churches
,
as
Iohn
from
the
Bath
wherein
Cerinthus
washed
himselfe
.
Elias
and
his
people
praying
in
one
place
,
and
they
and
their
sectaries
in
an
other
by
themselues
.
Thus
rending
the
Vaile
of
the
Temple
in
twaine
,
and
miserably
manckeling
the
Vesture
of
Christ
,
which
was
without
seame
.
I
should
heere
leaue
this
poynt
,
as
alreadie
illustrated
with
proofes
sufficient
:
but
that
it
is
needfull
I
should
encounter
certaine
skilfull
persons
,
that
vnder
colour
of
Religion
,
hotly
plead
for
the
ouerthrow
of
Churches
,
as
formerly
stained
,
and
prophaned
with
Superstition
.
In
which
respect
,
our
Churches
now
in
the
mercie
of
their
lippes
,
haue
no
milder
tearmes
then
these
:
Temples
of
Baal
,
Jdoll
Synagogues
,
Abominable
Styes
.
Thus
this
holy
peece
of
Seruice
of
Founding
Churches
,
which
sincere
and
reuerend
antiquitie
,
accounted
so
honorable
,
is
now
by
busie
heades
,
who
haue
a
Forge
in
their
braines
quicke
in
tongue
,
&
slow
in
braine
,
made
disputable
;
yea
the
contrary
not
only
to
be
allowable
,
but
commendable
,
yelling
like
Wolues
in
the
language
of
Edom
,
Psal
.
137.
Downe
with
them
,
downe
with
them
euen
to
the
ground
.
And
here
they
bring
in
precept
&
practise
of
Scripture
,
as
shooes
that
they
draw
on
the
feete
of
the
cause
:
as
this
charge
and
precept
giuen
to
the
Israelits
:
Yee
shall
vtterly
destroy
all
the
Places
,
Deut
.
12.2
.
wherein
the
Nations
which
yee
shall
possesse
,
serued
their
Gods
:
as
the
practise
hereof
by
Ezechias
,
and
Iehosaphat
,
famous
Kinges
of
Judah
,
who
subuerted
such
Altars
,
and
Groues
,
and
Monumentes
of
Idolatrie
,
as
were
any
where
remayning
within
their
liberties
.
Hereupon
they
tender
vs
this
laxate
conclusion
;
that
for
vs
to
hold
vp
and
continue
such
Places
,
1.
Sam
.
15.
is
with
S●ul
,
to
reserue
the
execrable
thinges
,
for
the
worship
of
God
.
A●liu●
Lamp●idus
in
Alexandro
.
Let
me
first
tell
them
,
before
I
shew
them
the
looseness●
of
their
Logicke
,
as
Alexander
Seuerus
told
such
companions
in
the
like
case
:
When
as
certaine
Christians
at
Rome
,
had
found
out
a
vacant
and
conuenient
Place
in
the
Citie
,
where
they
might
seate
&
set
vp
a
Church
,
and
there
were
Victualers
that
made
claime
and
title
vnto
it
,
as
being
in
the
veine
to
vent
their
commodities
,
and
to
serue
for
the
Shambles
:
The
Emperour
,
though
an
Heathem
,
yet
led
by
Natures
direction
,
could
answere
them
;
Jt
is
better
that
God
should
be
worshipped
any
way
,
then
that
you
should
haue
your
way
:
Meaning
,
that
it
were
better
to
be
Superstitious
,
then
Prophane
:
to
which
sentence
,
I
subscribe
.
Now
for
the
grounds
of
Scripture
which
they
haue
layde
,
whereupon
to
builde
their
cause
,
they
are
very
weake
,
there
being
no
more
affinitie
betweene
those
times
,
and
ours
,
that
people
and
vs
,
then
there
is
betweene
Philip
the
Apostle
,
and
Philip
King
of
Macedonia
:
For
the
precept
giuen
out
against
Canaan
,
toucheth
not
vs
;
wee
are
there
informed
how
it
seemeth
good
to
God
,
to
proceed
against
them
:
but
it
serueth
not
as
a
forme
,
for
vs
to
follow
coerciuely
against
such
Idolatrie
in
others
.
The
Jsraelites
were
restrained
from
entercourse
and
couenantes
of
peace
,
with
the
inhabitantes
and
people
of
that
place
:
shall
wee
therefore
collect
and
conclude
from
thence
,
the
vnlawfulnesse
of
Commerce
,
League
,
and
Stipulation
betweene
those
of
the
aduerse
,
and
true
Religion
?
The
Israelites
were
to
roote
out
the
Gentiles
;
is
it
therefore
a
consequent
by
way
of
comparison
,
that
the
reformed
Churches
should
put
to
the
sword
,
all
the
whole
sect
and
societie
of
such
as
are
mongers
of
Idolatrie
?
The
intention
of
that
prescription
and
precept
against
the
Oratories
of
the
Cananites
for
the
seruice
of
their
false
Gods
,
Deut
.
12.2
.
was
to
haue
but
one
place
,
which
should
be
the
publique
Parish
of
the
Land
,
to
which
all
the
people
should
customably
repaire
and
bring
their
Presentes
of
Sacrifices
and
Oblations
,
according
to
the
exigence
of
the
law
Leuiticall
.
The
example
of
the
practise
of
the
two
Kinges
,
Ezechias
,
and
Jehosaphat
,
hath
not
the
vigor
and
power
that
hath
precept
:
Examples
being
not
of
commaunding
kind
,
and
of
the
force
of
Lawes
that
are
binders
.
Examples
are
Counsailers
,
but
no
Commaunders
.
They
serue
to
direct
,
but
not
to
draw
vs
:
they
are
Lessons
,
but
no
Lawes
:
neither
are
they
Lessons
but
in
like
causes
,
as
fayling
where
proportion
and
equalitie
fayleth
;
as
it
doth
in
the
instance
betweene
them
and
vs.
For
their
Groaues
and
High-places
were
dangerous
through
the
iust
feare
of
secret
accesse
,
that
the
superstitious
sort
would
haue
vnto
them
.
As
for
vs
,
we
are
in
securitie
,
and
on
the
surer
side
;
our
Churches
being
clensed
throughly
of
the
corruptions
of
former
Superstitions
,
and
being
onely
open
to
the
onely
pure
Religion
:
yea
being
euery
way
so
proper
to
this
Holy
vse
,
great
pittie
were
it
that
any
of
them
should
be
diuerted
and
turned
to
any
other
purpose
:
Wherefore
in
all
Common-wealths
and
Prouinces
,
that
haue
giuen
passage
and
protection
to
the
Ghospell
;
the
Churches
that
heretofore
serued
to
Idolatrie
,
haue
been
reteined
;
only
the
Altars
defaced
and
done
away
,
as
the
learned
man
(
Zanchius
,
with
approbation
)
doth
obserue
:
Zanch
.
de
operibus
redemptionis
.
lib
.
1.
cap
.
12.
Voique
locorum
in
omnibus
ferè
regnis
et
Prouincijs
,
quae
Euangelium
amplexae
sunt
,
Templa
ipsa
,
in
quibus
Jdololatria
admissa
fuit
,
to●annes
retenta
sunt
,
euersis
tantum
altaribus
.
Euery
where
about
,
almost
in
all
Kingdomes
and
Prouinces
,
which
haue
admitted
the
Ghospell
,
the
Churches
themselues
,
in
which
Idolatrie
hath
been
vsed
,
haue
been
retained
so
many
yeares
,
onely
their
Altars
beeing
takn
away
.
Yet
the
same
Doctor
telleth
vs
of
the
controuersie
hereabout
,
that
others
not
vnlearned
haue
raysed
,
while
they
determine
the
needfull
destruction
of
such
Churches
:
Non
desunt
pij
d●ct●que
viri
,
Zenchius
ib●d
.
qui
sentiunt
et
scribunt
,
omnino
Talia
templa
esse
diruenda
;
There
want
not
such
as
are
godly
and
learned
,
who
suppose
,
and
deliuer
in
writing
,
that
such
Churches
are
altogeather
to
be
broken
downe
.
Of
whom
I
would
but
aske
what
fault
they
haue
committed
,
that
they
should
be
so
sorely
and
excessiuely
handled
?
For
as
those
creatures
are
not
intellectuall
;
they
are
without
Will
:
and
where
Will
is
not
,
Sinne
is
not
:
and
nothing
but
Sinne
(
I
would
suppose
)
is
to
be
punished
.
I
yeeld
that
occasions
sufficient
may
be
offered
of
the
remouall
of
them
,
but
not
in
the
way
of
a
censure
vnto
the
vncapable
and
vnsensible
creature
.
In
the
clensing
of
the
Leprosie
,
the
House
was
rather
to
be
purged
,
then
pulled
downe
.
And
when
the
occasion
was
such
,
that
something
of
the
edifice
was
to
be
taken
away
,
rather
a
few
Stones
,
then
the
whole
Structure
were
to
be
remooued
.
Where
that
Maladie
was
immedicable
,
onely
that
part
that
was
infected
,
was
to
be
subuerted
,
and
to
be
proiected
into
an
vncleane
place
.
So
that
were
our
Cathedrals
,
Leprous
places
,
and
receptacles
of
such
corruptions
,
as
they
in
the
foame
of
their
fierie
tongues
would
haue
them
;
they
are
otherwise
directed
by
this
president
,
then
by
and
by
to
breake
downe
the
Carued
workes
with
Axes
and
Hammers
.
Numb
.
16.
Eleazar
the
High-priest
,
could
thinke
of
a
better
course
,
then
to
make
a
spoyle
of
those
Brasen
Censors
,
which
they
that
were
burned
,
offered
;
to
conuert
them
to
sacred
seruice
,
by
breaking
them
into
brode
Plates
for
the
couerture
of
the
Altar
.
The
Gold
,
Siluer
,
Vessels
of
Brasse
,
&
Iron
,
that
were
found
in
Jericho
,
Iosua
.
6.
goodes
of
execrable
note
,
could
by
Josua
be
brought
into
the
House
of
the
Lord
,
and
be
kept
in
the
Church
Coffers
.
The
Bullocke
that
was
fedde
for
Baal
,
Iudg
.
6.
&
the
Wood
of
the
Groaue
adioyning
,
were
consecrated
to
the
sacrifice
of
God
by
Gedeon
.
So
was
the
Ordinance
of
Moses
,
that
the
Gold
,
Siluer
,
Brasse
,
Numb
31.23
.
Yron
,
Tinne
,
Lead
,
which
the
Israelites
should
receiue
of
the
Heathen
,
should
first
haue
the
tryall
of
the
Fire
,
for
the
scouring
and
purifying
them
of
their
drosse
and
corruption
,
and
so
fitting
them
the
better
for
Holy
seruices
.
According
to
the
Legall
prouision
,
the
Churches
which
formerly
haue
been
assigned
to
superstition
,
haue
now
passed
through
the
fire
of
the
Word
of
God
;
the
Word
of
God
therein
now
being
sincerely
and
vncorruptly
deliuered
.
Cod
.
lib
.
1.
Tit
.
8.
Valenti
.
Martion
.
Tit
.
12.
leg
.
11.
Honor
.
It
is
also
prouided
by
Law
,
that
the
Houses
wherein
Heretickes
did
meete
,
should
be
adiudged
to
the
Orthodaxall
Church
.
Also
,
that
the
Habitations
of
certaine
Heretiques
,
syrnamed
Caelicoles
,
should
be
vnited
and
consolidated
to
the
orthodoxall
or
right
beleeuing
Church
.
In
Augustines
time
,
the
Emperours
dispossessed
the
Donatistes
of
their
Churches
,
and
gaue
them
to
the
good
and
Catholike
Bishoppes
.
Epist.
154.
And
Augustine
is
in
the
minde
,
that
this
is
an
illimited
lesson
and
learning
appertaining
vnto
vs.
But
the
time
is
yet
to
come
,
to
bring
in
their
proofes
for
such
fault
as
they
haue
layde
vpon
the
state
of
our
Churches
;
for
which
cause
they
pursue
with
such
hotte
contention
,
their
vtter
desolation
.
The
Romanes
sending
Tarquinius
,
surnamed
Superbus
,
into
banishment
,
and
taking
solemne
bond
by
Oath
of
themselues
,
neuer
after
to
endure
any
other
Gouernour
:
they
could
not
so
be
satisfied
that
so
the
tyrannie
was
ouerpast
,
vntill
they
had
also
confined
one
of
his
Consuls
,
against
whom
they
had
nothing
to
say
,
but
that
his
name
was
Tarquinius
;
that
it
could
not
be
well
with
the
state
,
and
the
full
freedome
thereof
be
secured
,
so
long
as
a
person
of
such
dangerous
Name
continued
in
it
.
So
our
watchfull
obseruers
of
inconuenient
Ceremonies
,
are
not
contented
that
Idolatrie
is
suppressed
,
the
strong
man
of
Rome
throwen
out
of
possession
,
Christ
freely
preached
;
vnlesse
the
dangerous
Grounde
wherevpon
with
the
soales
of
their
feete
such
doe
tread
,
be
turned
vpside
downe
,
and
the
very
Place
,
be
remembred
no
more
.
But
it
is
time
to
depart
from
this
part
,
and
to
handle
the
next
.
It
pittieth
King
Dauid
,
2.
Of
the
sumptuousnes
of
Churches
,
and
of
the
liberall
maintenance
due
to
Churchmen
.
to
consider
how
contemptible
the
Church
is
,
in
respect
of
his
Court
;
and
he
thinketh
it
high
time
to
remedie
it
:
And
he
had
throughly
performed
it
indeed
,
if
God
had
not
preuented
him
in
it
;
as
the
Chronicles
report
it
,
where
it
is
thus
storied
of
him
.
Now
I
haue
prepared
with
all
my
power
for
the
House
of
my
God
,
Gold
for
vessels
of
Gold
,
1.
Chro
.
29.2
.
and
Siluer
for
them
of
Siluer
,
and
Brasse
for
thinges
of
Brasse
,
Yron
for
thinges
of
Yron
,
and
Wood
for
thinges
of
Wood
,
and
Onyx
stones
,
and
stones
to
be
set
,
and
Carbuncle
stones
,
and
of
diuerse
colours
,
and
all
Precious
stones
,
and
Marble
stones
in
abundance
.
Moreouer
,
because
I
haue
delight
in
the
House
of
my
God
,
beside
all
that
I
haue
prepared
for
the
House
of
the
Sanctuarie
,
euen
three
thousand
Talents
of
Gold
,
of
the
Gold
of
Opher
,
and
seauen
thousand
Talentes
of
fined
Siluer
,
to
ouerlay
the
Walles
of
the
House
.
Wherfore
the
Cause
requiring
as
much
this
redresse
,
as
then
,
(
the
immateriall
Church
howsoeuer
reformed
,
the
materiall
Churches
in
so
many
places
being
laide
waste
,
and
made
huge
piles
and
heapes
of
Stones
)
I
take
occasion
now
to
speake
of
the
more
then
expediencie
of
the
francke
expences
to
be
bestowed
,
for
the
maintenaunce
of
such
Places
,
and
Persons
,
as
are
separated
and
assigned
to
the
seruice
of
God
.
Churches
take
their
perfection
from
the
end
to
which
they
serue
;
namely
,
the
publique
Worship
of
God
,
the
life
and
soule
of
them
:
the
sole
respect
of
the
dignitie
they
haue
aboue
all
other
places
.
And
though
God
more
esteemeth
the
Homage
of
the
Heart
,
then
the
Honour
of
the
Place
:
for
which
cause
Mo●es
in
the
middest
of
the
Sea
,
Job
in
the
Dunghill
,
Ezechias
in
his
Pallace
,
Ieremy
in
the
Mire
,
Jonas
in
the
wombe
of
the
Whale
,
Daniel
in
the
Lyons
Denne
,
the
three
young
Men
in
Nabuchadonezers
Ouen
,
the
Thiefe
on
the
Crosse
,
Peter
and
Paul
in
the
common
Prison
,
called
vpon
the
name
of
God
,
and
were
heard
:
yet
the
sanctitie
and
celebritie
of
the
Place
where
his
Name
is
called
vpon
,
much
animateth
Deuotion
;
when
wee
may
say
with
Dauid
:
Psal
.
96.9
.
O
worshippe
the
Lord
in
the
beautie
of
holinesse
.
I
put
it
to
your
iudgement
,
as
Paul
did
to
the
Corinthians
,
the
ca●e
of
Women
;
whether
they
thought
it
seemely
,
that
a
Woman
should
be
bare
headed
in
the
Church
?
Thinke
yee
it
seemely
,
that
Gods
Church
should
be
no
better
then
a
Kitchin
or
a
Barne
?
It
is
the
quicke
expostulation
of
the
Prophet
.
A●g
.
2.
Is
it
meete
that
yee
should
dwell
in
seeled
Houses
,
and
the
House
of
God
lie
waste
?
Man
of
all
creatures
,
is
the
worthyest
:
But
euery
societie
of
men
,
excelleth
one
man
:
of
societies
,
that
is
the
most
excellent
,
wee
call
the
Church
.
No
worke
may
compare
with
the
exercise
of
Religion
,
the
operation
of
the
Church
.
Religion
worketh
vpon
God
in
maiestie
and
power
infinite
,
which
requireth
the
extent
and
vttermost
,
that
vnfained
affections
towardes
him
can
afford
.
Our
inward
affectes
are
to
be
opened
by
outward
effectes
;
as
signes
must
resemble
the
thinges
they
signifie
.
Wherefore
if
Religion
swayeth
(
as
it
ought
)
in
our
heartes
,
our
outward
Deuotions
must
be
demonstrated
so
farre
foorth
as
the
Church
may
be
outwardly
enabled
.
2.
By
our
chearefull
contributions
to
the
Church
,
wee
giue
token
of
a
chearefull
minde
we
beare
to
God
,
to
whom
when
we
haue
giuen
neuer
so
much
,
wee
account
all
too
litle
.
3.
The
greatnesse
of
our
giftes
,
doth
set
foorth
Gods
greatnesse
vnto
the
eyes
of
the
world
,
while
they
behold
the
account
wee
make
of
him
,
in
the
condition
and
qualitie
of
the
Present
that
we
giue
vnto
him
,
incomparably
the
greatest
.
For
the
greater
they
are
whom
we
honour
,
the
greater
regard
and
choyse
we
make
of
the
Oblations
and
Donations
that
for
honours
sake
,
we
doe
set
before
him
.
If
we
dare
not
so
disgrace
our
worldly
superiours
,
by
bringing
such
paltrie
and
pelting
Presentes
vnto
them
,
as
we
vsually
bring
to
God
,
euen
the
refuse
of
that
we
haue
:
doe
not
we
apparently
bewray
that
our
acknowledgment
of
his
greatnesse
is
but
counterfeite
:
that
our
dread
to
them
is
heauier
in
the
weights
,
then
our
feare
towardes
him
?
To
the
whole
Schole
of
such
our
moderne
wise
Hypocrites
,
the
Prophet
Malachy
readeth
this
Lecture
.
Mal
.
1.8.14
.
If
yee
offer
the
blind
for
sacrifice
,
is
it
not
euill
?
Offer
it
now
vnto
thy
Prince
,
will
he
be
content
,
or
accept
thy
person
(
saith
the
Lord
of
Hostes
?
)
Cursed
be
the
deceiuer
,
which
hath
in
his
flocke
a
Male
;
and
hauing
made
a
Vow
,
sacrificeth
vnto
the
Lord
a
corrupt
thing
:
For
I
am
a
great
King
,
(
saith
the
Lord
of
Hostes
.
)
Wherefore
no
maruaile
though
Caynes
Oblations
were
taken
vnkindly
at
Gods
handes
,
Gen.
4.
as
offering
the
meanest
and
leanest
that
hee
had
.
S.
Paul
maketh
Loue
the
latitude
of
the
Law
.
Rom.
13.
Now
as
Wine
is
not
onely
sweete
in
it selfe
,
but
also
sweeteth
all
things
that
are
tempered
with
it
:
so
Loue
,
make
all
our
Legacies
seeme
light
,
that
wee
giue
to
God
,
how
soeuer
otherwise
in
outward
valuation
,
they
may
be
esteemed
liberall
.
August
.
tractat
.
27.
in
Ioh
.
And
heere
I
say
with
Augustine
,
Da
mihj
diligentem
,
et
sentut
quod
dico
;
Giue
mee
one
of
louing
affection
,
and
hee
shall
find
what
I
say
.
As
Jacob
accounted
the
whole
seauen
yeares
seruice
performed
for
Rachel
,
to
be
but
a
short
apprentiship
,
out
of
the
load
of
his
Loue
toward
her
:
so
whatsoeuer
wee
bestow
vpon
the
seruice
of
God
,
Loue
accounteth
it
but
litle
more
then
nothing
.
2.
Cor
.
9.3
.
God
loueth
a
cheerefull
giuer
.
It
is
the
Apostles
graue
sentence
,
Rom.
12.
Murmure
is
the
murderer
and
cut-throate
of
Charitie
:
and
so
much
in
effect
the
same
Apostle
telleth
vs.
And
wee
may
compare
it
to
the
Coloquintida
and
deathfull
Hearbe
that
the
children
of
the
Prophets
found
in
the
Potte
,
2.
King
.
4.
Bernard
.
which
turneth
Amor●m
into
Amarorem
,
Sweetnesse
into
Sowernesse
:
Loue
into
Loathsomnesse
:
yea
,
such
in
their
Donations
,
are
like
vnto
the
Iewes
,
that
ministred
Wine
to
Christ
vpon
the
Crosse
,
but
mingled
with
Gall
.
A
good
Worke
done
to
Gods
Church
,
is
like
vnto
good
Wine
;
but
not
performed
couragiously
and
currantly
as
it
ought
,
there
is
the
very
Gall
of
bitternesse
in
it
.
4.
Hath
God
giuen
vs
such
varietie
of
all
thinges
of
such
perfect
beautie
,
to
be
bestowed
vpon
our
pleasures
and
our
sinnes
,
to
vses
of
meere
vanitie
,
without
reseruation
of
any
of
them
to
himselfe
in
the
duties
and
seruice
of
pietie
?
No
,
he
telleth
thee
by
Salomon
,
Pro
.
3.9
.
that
he
will
be
serued
with
the
chiefe
of
thine
encrease
,
that
he
will
haue
Tithes
of
all
kinds
,
Mal
.
3.10
.
brought
into
his
house
,
not
shred
with
the
shredding
Kniues
of
Prescriptions
and
Customes
.
Heerevpon
saith
Origen
:
Origen
.
in
.
18.
Num
.
hom
.
11.
Qui
colit
Deum
debet
donis
et
oblationibus
agnoscere
eum
Deum
omnium
.
He
that
worshipeth
God
,
must
by
his
giftes
and
oblations
,
acknowledge
him
to
be
the
God
of
all
thinges
.
5.
Is
the
wealth
of
the
world
,
brought
into
Princes
Exchequors
,
as
the
assignes
and
substitutes
of
God
,
the
more
to
grace
them
,
for
their
Persons
sake
;
and
thinke
wee
the
meanest
meete
for
him
,
such
as
the
meanest
of
thē
wil
scorne
?
The
Apostle
S
Paule
,
calleth
Couetousnesse
,
Idolatrie
;
because
wheras
Nature
would
haue
vs
honour
God
with
our
Goods
;
Wee
in
an
awke
and
refractorie
fashion
,
make
our
goods
our
God
:
we
perswade
&
sooth
our selues
,
that
it
sufficeth
,
if
wee
apply
our
outward
substance
to
vses
of
honestie
,
without
other
Mens
discommoditie
:
and
if
wee
spare
neuer
so
meane
a
Modicum
,
quiddam
rather
then
quantum
,
litle
more
then
nothing
,
to
Pious
purposes
,
wee
haue
played
the
proper
fellowes
.
Is
not
our
treasure
Gods
,
as
well
as
our
time
?
6.
How
giue
wee
the
thinges
to
God
that
are
Gods
,
vnlesse
by
our
knowledge
,
monie
tribute
,
and
a
part
,
we
acknowledge
his
soueraigntie
,
by
whom
wee
haue
the
whole
.
Irenaeus
.
lib
.
4.
cap
.
34.
Wherefore
Irenaeus
Policarpus
his
Disciple
sayth
:
Offerimus
Deo
bona
nostra
,
vt
signa
gratitudinis
,
pro
illis
do●is
quae
recepimus
:
Wee
offer
vp
to
God
our
Goodes
as
signes
and
gages
of
gratitude
for
those
giftes
.
7.
It
is
a
Rule
in
Nature
irrefregable
,
and
as
cleare
as
the
Sunne
,
that
God
is
alwayes
to
be
honoured
with
our
Goodes
,
in
signe
of
the
goodnesse
of
our
mindes
towardes
him
,
as
thereby
witnessing
him
the
Donor
,
&
Founder
of
them
.
To
honour
him
with
our
Goodes
,
is
not
onely
honestlie
and
inoffensiuely
to
vse
them
:
but
to
alienate
and
separate
a
portion
of
them
to
the
vse
of
him
:
not
that
Giftes
are
the
supplies
of
his
wantes
;
but
meanes
for
the
outward
maintenaunce
of
his
ministrie
:
least
by
otherwise
kissing
our
owne
handes
,
and
making
Fortune
the
Foundresse
of
our
estate
,
wee
forget
our selues
whose
seruantes
wee
are
.
But
as
Nature
teacheth
vs
to
prouide
good
thinges
,
so
it
would
we
should
as
much
as
we
may
,
procure
the
permanent
estate
and
perpetuitie
of
them
:
Wherefore
we
cannot
but
honour
and
admire
the
Wisedome
of
such
Statesmen
,
that
were
so
politiquely
prouident
,
as
such
benefites
as
they
left
behind
thē
,
they
could
make
standing
&
durable
.
In
which
propertie
,
Lycurgus
is
more
to
be
esteemed
of
,
then
Solon
,
and
the
Spartan
before
the
Athenian
Common
wealth
.
But
the
first
Donations
of
honour
,
that
are
permanent
,
are
Temples
;
which
auncient
Simplicitie
imbracing
true
Pietie
,
hath
carefully
erected
,
and
maintained
sumptuously
;
so
as
these
times
might
truely
sing
with
Dauid
:
Power
and
beautie
is
in
his
Sanctuarie
.
Looke
wee
backe
vnto
the
primitiue
age
vnder
Moses
,
and
it
will
teach
vs
this
duetie
:
was
not
all
the
care
that
could
be
taken
,
that
all
the
appurtenaunces
to
the
Tabernacle
,
should
be
so
specious
,
pretious
,
pompeous
,
as
curious
art
,
and
excogitation
,
could
conceiue
and
compasse
?
The
Contributions
that
came
in
first
into
the
Tabernacle
,
and
afterward
to
the
Temple
at
Ierusalem
,
out
of
the
voluntarie
dispositions
of
men
,
grew
to
be
so
great
,
as
very
difficultly
could
be
valued
;
when
the
Tabernacle
was
set
vp
with
al
the
furniture
vnto
it
,
as
wandring
in
the
Wildernes
,
it
could
not
be
wealthie
:
Yet
the
donations
of
the
Princes
of
the
twelue
Tribes
,
Numb
.
7.85.86
.
what
in
Vessells
,
Booles
of
Gold
and
Siluer
,
amounted
to
the
worth
of
2000.
400.
Sicles
of
Siluer
,
120.
Sicles
of
Gold
,
euery
Sicle
weighing
halfe
an
ounce
.
Come
wee
on
ward
,
to
the
raigne
of
Salomon
,
how
francke
he
was
to
the
Church
,
the
Registers
and
Chronicles
of
these
times
tell
vs
;
2.
Chro
.
29.
besides
the
Stuffe
that
he
did
lay
in
,
of
Timber
,
Marble
,
Stone
,
Iron
,
Brasse
,
Copes
,
pretious
Stones
;
the
Monie
left
him
by
his
father
Dauid
to
that
vse
,
came
to
the
rate
of
8000.
of
Gold
,
and
of
Siluer
seauenteene
thousand
Chichars
,
euery
Chichar
conteyning
a
thousand
and
800.
Sicles
;
so
euery
Chichar
weighed
900.
Ounces
:
whereas
all
the
charges
of
the
Tabernacle
exceeded
not
the
value
of
thirtie
Chichars
.
Come
we
lower
to
the
time
of
the
peoples
returne
out
of
Babylon
,
when
they
were
brought
vnto
a
low
ebbe
,
so
as
their
Purse
serued
them
not
to
set
vp
a
Temple
answerable
to
the
former
,
Ezra
.
2.6.8.6.9
that
was
destroyed
:
yet
was
the
worke
performed
in
that
manner
as
they
best
could
:
so
as
when
all
was
finished
,
there
remained
ouerplus
in
bancke
in
the
Coffers
of
the
Church
,
to
defray
future
reckoninges
650.
Chichars
of
Siluer
,
and
100.
of
Gold
.
And
to
the
augmentation
of
this
Treasure
,
Nehe
,
7.70
.
Nehemias
came
in
with
his
lustie
beneuolence
of
100.
Drammes
of
Gold
,
fiftie
Chalices
,
530.
Priestly
Garmentes
.
Moreouer
,
the
heades
of
the
Houses
were
not
behind
with
their
Deuotion
,
offering
to
holy
vse
,
twentie
thousand
Drammes
of
Gold
,
&
two
thousand
pound
weight
of
Siluer
.
The
rest
of
the
people
were
as
holy
in
their
kind
;
Nehe
.
10.33
.
giuing
twentie
thousand
Drammes
of
Gold
,
and
two
thousand
Poundes
of
Siluer
,
and
sixtie
seauen
Suites
of
Garmentes
for
the
Priestes
:
yea
,
they
bound
themselues
in
a
further
charge
,
to
giue
by
the
Polle
wheresoeuer
dispearsed
,
an
Annuitie
of
the
third
part
of
a
Sicle
,
which
is
the
sixt
part
of
an
Ounce
,
for
the
maintenaunce
of
the
Seruice
of
the
Lords
House
.
Now
because
the
Moueables
of
the
Church
were
of
that
transitorie
kind
,
and
so
many
wayes
casuall
;
Numb
.
35.
Leuit.
25.34
.
and
27.28
.
Moses
prouided
for
the
permanent
estate
thereof
,
by
requiring
of
the
people
28.
Cities
,
with
the
appurtenances
of
the
Gleabes
&
Territories
to
be
appropriated
vnto
God
.
And
hee
made
sure
worke
for
the
perpetuating
the
same
to
all
posterities
,
that
couetousnesse
might
not
intercept
or
violate
these
sacred
vses
,
to
the
disturbance
&
discouragement
of
others
in
these
deuout
purposes
.
How
Christian
Princes
since
that
loued
Religion
,
haue
prouided
for
Religion
;
I
referre
you
to
the
Chronicles
and
Calenders
of
all
times
.
King
Cyrus
brought
out
and
deliuered
to
the
Church
,
E●r
.
1.
the
Plate
of
the
Lordes
House
,
and
placed
the
Vessels
in
their
proper
roomes
,
which
Nabuchadnezzar
before
had
taken
away
from
thence
.
The
Emperour
Maximus
prouided
,
Euseb
.
eccles
.
hist
.
lib
.
9.
ca
10
li.
10.
ca.
5.
that
such
Messuages
and
Landes
as
had
been
gotten
from
the
Christians
in
the
times
of
persecution
,
should
be
redeliuered
.
Constantius
did
the
like
,
Et
Zozom
.
lib
.
2.
cap
.
5.
bestowing
moreouer
vpon
Holy
Church
such
summes
of
Monie
,
as
did
arise
to
him
out
of
Images
that
were
molten
,
and
otherwise
by
way
of
Subsidie
and
Taske
.
Valentinian
and
Gratian
haue
their
prayse
in
the
Legend
and
Storie
,
that
they
accounted
it
a
part
of
their
profession
,
to
prouide
for
the
poore
,
and
to
assigne
proper
Sallars
to
Churches
.
Many
pretious
Vessels
were
bestowed
on
the
Church
by
the
Emperours
Constantine
,
and
Constantius
,
as
Theodoret
deliuereth
.
Theod
.
lib
.
3.
cap
.
12.
Theod
lib
.
4.
c
.
19.
lib
.
1.
cap
.
8.
lib
.
14.
cap
.
19.
The
Emperour
Valens
,
being
conuerted
by
S.
Basil
,
graunted
certaine
Landes
and
Possessions
to
Church
vses
.
Hitherto
apperteineth
that
which
Zozomen
relateth
of
the
Munificence
of
Constantine
,
and
that
which
Nicephorus
mentioneth
of
the
Monie
sent
to
Rome
by
Theodosius
,
Euseb
.
lib
.
8.
cap
.
1.
Euseb
.
lib
.
8.
cap
.
2.
and
of
the
bountie
of
Lady
Eudoche
his
Wife
.
Before
the
time
of
Constantine
,
vnder
Seue●us
,
Gordianus
,
Phi●lip
,
Galiennus
,
there
were
more
spatious
and
goodly
Churches
founded
,
through
out
euery
Citie
;
which
Dioclesian
the
persecutor
,
by
publique
Proclamation
afterward
layed
waste
:
Euseb
.
li
.
10.
cap
.
2.
Which
Maximinus
caused
to
be
builded
vp
againe
,
in
a
greater
height
and
beautie
then
before
.
But
heere
an
Obiection
wil
be
laide
in
by
some
;
that
God
was
neuer
better
serued
,
then
when
his
Churches
were
no
better
then
poore
mens
Cottages
,
as
more
sutable
to
the
simple
nurture
of
the
Gospell
?
To
this
I
answere
,
that
one
and
the
selfe
same
worke
is
often
done
to
diuers
endes
.
The
masse
of
mony
laid
out
by
Herod
about
the
Temple
,
was
out
of
the
pride
and
ambition
of
his
minde
:
Whereas
Salomon
and
Constantine
in
the
like
endeauours
,
were
in
their
affections
,
Pious
and
Religious
.
What
intent
soeuer
wee
bring
to
such
thinges
,
it
is
nothing
derogatorie
from
the
thinges
themselues
.
God
at
no
time
hath
yet
told
vs
so
much
of
his
minde
,
that
his
fancie
standeth
more
to
the
building
that
is
base
,
then
to
that
which
is
beautifull
:
and
that
he
will
not
haue
his
seruice
else
where
,
then
in
an
homely
House
.
God
neuer
hath
been
more
honored
,
then
when
the
vtmost
Costes
haue
been
bestowed
vpon
his
outward
Temple
.
And
this
rather
agreeth
with
the
state
and
magnificence
of
Iesus
Christ
,
and
the
sublimitie
of
the
Gospell
:
vnlesse
we
will
thinke
as
basely
of
Christ
,
and
as
abiectly
of
his
Gospell
;
as
in
times
past
the
great
men
about
Julian
did
.
When
in
the
times
of
a
generall
Persecution
,
it
was
obiected
to
the
Church
,
that
their
seruice
in
their
Temples
was
not
so
solemne
,
answearable
to
the
honour
and
maiestie
of
God
:
answere
was
made
thus
:
The
best
Temples
that
we
can
dedicate
to
God
,
are
our
sanctified
soules
and
bodyes
.
Thus
when
their
estate
would
not
suffer
them
to
haue
stately
Churches
:
the
chiefe
Fathers
contented
themselues
in
the
grace
of
God
,
as
equally
affected
to
materiall
Temples
,
either
sumptuous
or
simple
.
But
when
they
were
growne
to
be
in
better
case
,
their
Churches
became
very
costly
and
curious
.
If
such
liberalitie
belongeth
to
Churches
,
Of
the
liberall
maintenance
,
due
to
the
Ministers
of
the
Church
.
how
much
more
ought
the
same
to
be
shewed
towards
the
Ministers
of
the
Church
?
The
neglect
whereof
hath
made
a
companie
of
contemptible
Clergie-men
;
for
which
our
name
is
in
obloquie
with
strangers
:
the
base
maintenaunce
that
is
made
them
fraying
them
of
better
marke
from
this
function
,
whereby
the
Church
dores
are
set
wide
open
,
to
those
that
are
of
base
and
vnworthy
condition
.
It
was
wofull
with
the
Leuites
in
the
old
Testament
,
Iud.
19.1.8
&
17.8.6
.
when
their
bare
Meate
and
Drinke
,
a
single
and
simple
Suite
of
Apparrell
,
and
ten
Sicles
of
Siluer
was
the
yearely
Pension
of
their
paines
:
when
as
they
might
take
vp
a
lodging
in
the
Streetes
,
for
want
of
better
vse
and
fauour
they
could
finde
:
Yet
this
somewhat
salueth
the
sore
;
that
there
was
then
,
no
King
in
Jsrael
,
but
euery
one
did
that
which
was
good
in
his
owne
eyes
.
But
wee
hauing
Kinges
to
raigne
ouer
vs
,
and
not
knowing
what
an
Anarchie
or
Interregnum
meaneth
:
Is
it
not
inexcusable
that
Couetousnesse
should
get
such
footing
into
the
Church
,
as
to
wipe
the
Ministers
of
their
Maintenaunce
,
God
of
his
Allowance
the
people
of
the
Spirituall
food
of
their
Soules
,
and
the
Poore
of
the
Repaste
they
should
haue
for
their
Bodyes
?
Though
our
Names
in
the
writinges
of
the
House
of
Israel
be
great
;
yet
are
wee
by
Nature
,
but
Flesh
and
Blood
as
others
;
and
therefore
to
be
tolled
on
with
Rewardes
,
as
others
,
the
best
Mediators
and
Solliciters
with
such
natures
.
These
are
the
Spurres
that
pricke
vs
forward
to
euery
profession
;
which
being
taken
away
,
wee
are
nothing
quicke
and
liuely
in
our
places
.
Cicero
.
Honos
alii
artes
,
et
omnes
in●en●untur
ad
studia
gloriae
;
It
is
Honour
,
that
feedeth
&
fatteth
Artes
;
and
Glorie
,
that
giueth
incitement
vnto
Studie
.
An
Orator
spake
it
,
and
a
Philosopher
confirmeth
it
,
Aristotle
.
where
he
sayth
:
Honos
est
praemium
vertutis
;
Honour
is
the
wages
of
well
doing
.
And
where
this
is
in
place
,
Learning
taketh
place
;
according
to
the
note
the
Poet
giueth
vs.
Martiall
.
Sint
Mecaenates
,
non
decerint
Flacce
Marones
:
Virgiliumque
tibi
vel
tuarura
dabunt
:
Where
Patrons
will
present
themselues
there
Poets
will
abound
:
In
euery
Village
Towne
will
then
,
a
Virgill
great
be
found
.
Quis
enim
virtutem
amplectitur
ipsam
,
Iuueual
.
lib
.
4.
Sat.
10.
praemiasi
tollas
?
For
who
Dame
Vertue
will
regard
,
where
is
no
hope
left
for
reward
.
The
regard
whereof
,
put
another
Poet
to
his
dumpes
,
and
caused
him
thus
to
complaine
his
case
.
Demque
nulla
mihi
captetur
glori●
,
qui●que
Ouid
.
lib
.
5.
de
tristi
.
Ing●●ij
stimulos
sub●ere
fama
solet
.
To
mee
there
is
no
offer
made
of
any
Golden
wedge
;
Or
outward
Glory
that
hath
power
,
to
set
my
Wittes
on
edge
.
They
take
off
the
principall
and
proper
Spurres
to
euery
good
action
,
who
withhold
a
reciprocall
and
chearefull
retribution
.
Wherefore
Caleb
in
Josua
,
to
him
that
should
first
aduenture
on
the
Wall
in
the
siedge
against
the
Enemie
,
offereth
his
Daughter
to
be
giuen
him
to
Wife
;
to
giue
spirites
and
life
to
his
magnanimitie
.
1.
Sam
.
17.
Saul
sampled
the
selfe
same
course
in
the
Field
against
Goliah
;
hee
was
by
and
by
to
be
of
the
Royall
blood
,
that
should
conquer
the
Gyant
.
Dauid
did
the
like
,
2.
Sam
.
5.
when
siedge
was
layed
by
him
,
to
the
Tower
of
Shiloh
:
hee
that
first
should
skale
the
Walles
,
for
his
recompence
was
to
be
Marshall
of
the
Field
;
so
by
Proclamation
published
at
the
Standard
.
It
was
once
demaunded
,
how
it
came
to
passe
,
that
there
were
no
professors
of
Phisicke
at
Athens
?
The
reason
was
returned
;
because
there
were
no
Stipendes
or
Liuing
laide
out
for
those
of
that
Learning
.
The
decay
of
Maintenaunce
,
wilbe
the
decay
of
the
Ministerie
in
England
.
For
,
aske
what
is
the
cause
that
the
properest
Wittes
forsake
this
Function
,
and
turne
Lawyers
,
for
the
most
part
?
Is
it
not
for
that
they
see
that
a
Cluster
of
Law
,
is
worth
a
Vintage
of
Diuinitie
?
That
some
one
of
them
can
get
more
in
a
Tearme
,
then
some
one
of
vs
can
all
the
terme
of
our
life
?
That
there
the
way
layeth
to
vncertaine
Riches
;
and
ours
is
the
common
beaten
path
to
very
certaine
Beggerie
?
Plutarce
.
It
was
the
question
Antigonus
made
to
Cleanthes
:
Why
doost
thou
grind
as
the
Mill
,
Cleanthes
?
Cleanthes
made
answere
:
I
labour
in
this
kind
,
to
bring
in
my
liuing
.
It
was
noted
for
a
strange
indignitie
,
that
those
handes
that
had
written
so
worthily
,
of
the
Sunne
and
Starres
,
&
learning
of
Astronomie
,
should
be
so
enforced
to
be
so
basely
occupied
.
There
are
three
sorts
of
people
,
that
I
must
heere
encounter
,
as
Enemies
to
our
liuing
,
and
so
to
true
Religion
.
The
first
,
are
all
such
,
who
no
better
esteeming
of
our
holy
profession
,
then
of
an
idle
and
needles
function
,
thinke
they
cannot
pill
,
or
poll
the
Church
enough
of
her
patrimonie
,
and
allowance
.
These
would
haue
vs
,
as
the
Planets
in
the
Zodiacke
,
that
haue
no
fixed
place
:
Such
as
are
fixed
Starres
in
the
right
hande
of
God
,
to
be
Planets
of
erraticall
,
and
vncertaine
motion
:
Bernard
.
Aedibus
et
sedibus
volunt
nos
effugari
.
They
would
haue
vs
chased
out
of
house
,
and
home
.
They
sticke
together
,
like
the
skales
of
Leuiathan
,
and
are
confederate
,
how
they
might
sowe
our
Lands
with
Salt
,
that
they
might
euer
remaine
barren
,
and
neuer
after
bring
forth
Fruite
,
while
the
world
lasteth
to
Prophets
,
or
to
the
Sonnes
of
the
Prophets
.
The
Religion
of
these
men
,
lyeth
in
their
Larder-house
,
the
Kitchin
is
their
Conscience
,
and
their
Gutte
is
their
God
;
they
are
meerely
Fleshly
,
and
haue
not
the
Spirit
.
One
would
thinke
,
that
very
equitie
should
otherwise
teach
them
,
&
would
they
should
conceiue
,
that
poore
Men
,
hauing
beene
brought
vp
by
their
Friends
to
learning
;
after
so
much
Time
,
Labour
,
Monie
spent
,
for
the
attainement
of
Diuinitie
,
and
hauing
made
themselues
,
sufficient
for
the
Ministrie
,
they
should
haue
wherwithall
,
to
liue
somewhat
liberallie
.
Of
this
equitie
,
Saint
Paule
the
Apostle
speaketh
thus
:
1.
Tim
.
5.17
.
They
that
labour
in
the
Word
and
Doctrine
,
are
worthy
of
double
honour
.
By
honour
,
(
according
to
the
Hebrew
interpretation
)
vnderstanding
all
outward
and
needefull
prouision
,
that
is
to
be
made
for
them
.
As
where
the
same
word
,
beareth
the
same
meaning
:
1.
Tim
.
53.
Honour
Widdowes
,
which
are
Widdowes
indeed
.
The
honour
,
being
the
care
that
is
to
be
taken
for
them
:
In
which
Sense
,
Peter
is
to
be
vnderstood
,
wher
he
saieth
:
1.
Pet
.
3.7
.
Let
the
Wife
giue
honour
vnto
her
Husband
.
And
the
said
canon
hath
consent
with
that
conclusion
of
the
Apostle
:
1.
Cor
.
9.14
.
So
God
hath
ordained
that
such
as
preach
the
Gospell
,
should
liue
of
the
Gospell
.
And
with
this
his
other
charge
:
Be
mindfull
of
those
that
haue
the
ouersight
of
you
,
Heb
.
13
8.
who
haue
deliuered
vnto
you
the
Word
of
God
.
And
with
this
his
other
sentence
of
exhortation
and
monition
.
Wee
exhort
you
brethren
,
1.
Thess.
5.12.13
.
that
yee
acknowledge
them
who
labour
among
you
,
and
haue
the
charge
of
you
in
the
Lord
,
and
admonish
you
;
that
ye
hold
them
very
deare
,
for
their
workes
sake
.
C●rysostome
by
the
double
honour
S.
Paul
speaketh
of
,
vnderstandth
Reuerence
proper
to
their
persons
,
and
Maintenance
for
the
good
estate
of
their
life
:
an
exposition
pious
and
proper
to
the
place
.
This
Equiti●
,
that
would
haue
honourable
Maintenance
for
the
Ministerie
,
is
illustrated
by
S.
Paul
by
multiplicitie
of
argumentes
.
1.
As
first
,
from
the
Paritie
,
and
Euenhood
of
it
,
by
these
similies
that
are
shrouded
vnder
these
quicke
Interrogations
.
Who
planteth
a
Vineyard
,
1.
Cor
.
9.7
.
and
eateth
not
of
the
fruite
thereof
?
Who
feedeth
a
Flocke
,
and
doth
not
taste
of
the
Milke
of
it
?
The
Assumpt
hath
application
to
the
Ministers
thus
.
But
Gods
Ministers
are
the
Captaines
of
his
Armie
,
1.
Cor
.
9.10
.
the
Husbandmen
of
his
Vine
,
the
Shepheardes
of
his
Flocke
.
Wherefore
Paritie
perswadeth
Prouision
to
be
made
for
them
.
2.
The
second
Reason
that
runneth
vpon
the
same
Rule
of
Right
and
Equitie
,
is
taken
à
minorj
,
from
the
lesser
to
the
greater
;
and
it
is
thus
digested
:
The
mouth
of
the
Oxe
that
treadeth
out
the
Corne
,
is
not
to
be
musled
.
Therefore
by
greater
consequence
,
the
man
of
God
,
is
not
to
be
tyed
to
Racke
and
Manger
,
that
taketh
a
greater
,
and
farre
better
worke
in
hand
:
Whose
feete
bring
vnto
vs
,
the
glad
tidings
of
peace
.
Vpon
this
ground
S.
Augustine
thus
disputeth
it
.
Si
mendicum
non
contemnis
,
quanto
magis
bouem
,
Aug.
in
Psal
.
103.
part
.
per
quem
tritiratur
haec
area
.
If
thou
despisest
not
a
Begger
;
how
much
more
shouldest
thou
respect
the
Oxe
that
hath
troden
out
the
Corne
on
the
Floare
.
That
this
similitude
,
and
the
soule
thereof
,
is
the
Minister
of
the
Word
,
1.
Tim
.
5.17
.
S.
Paul
plainely
telleth
vs
;
for
hee
that
will
attaine
to
the
true
meaning
of
holy
Scripture
,
must
weigh
what
is
sayd
before
and
behinde
:
Wherefore
the
Apostle
hauing
said
before
.
The
Elders
that
labour
in
the
word
and
doctrine
,
1.
Tim
.
5.17
.
are
worthy
of
double
honour
:
Vpon
the
necke
hereof
,
this
inference
commeth
in
place
,
in
the
next
verse
.
For
the
Scripture
sayth
:
Thou
shalt
not
mus●●e
the
mouth
of
the
Oxe
that
treadeth
out
the
corne
.
1.
Tim
.
5.18
.
Wherefore
sufficiencie
of
allowaunce
is
to
be
made
to
the
Ministers
,
as
the
merite
of
their
Ministrie
.
1.
Cor
.
9.11
.
3.
The
third
Reason
layed
downe
,
to
enforce
and
plead
this
paritie
is
,
à
maio●j
,
formed
from
the
greater
to
the
lesser
,
thus
:
The
Minister
layeth
out
thinges
Spirituall
to
the
people
,
which
are
of
an
inualuable
estimation
aboue
temporalles
:
Wherefore
thinges
temporall
as
a
tribute
,
doe
belong
vnto
him
.
The
whole
effect
of
this
Argument
is
in
this
Question
of
the
Apostle
:
Is
it
a
great
matter
that
I
reape
your
carnall
commodities
,
hauing
sowne
among
you
such
Spirituall
vtilities
?
Thus
the
hand
of
this
argument
,
holdeth
vp
chearefully
,
the
Ministers
maintenance
,
by
the
head
.
1.
Cor
.
9.13
,
14.
4.
The
fourth
Aduocate
in
the
cause
,
is
a
similitude
that
layeth
betweene
the
Ministers
of
both
Testamentes
.
It
speaketh
in
this
wise
:
The
Leuites
and
Priestes
that
were
vnder
the
Law
,
meerely
in
liew
of
their
labors
in
their
calling
,
were
well
prouided
for
:
Wherefore
it
is
an
vnchecked
and
vncontroled
consequence
,
that
the
able
Ministers
of
the
new
Testament
,
which
is
of
the
Spirit
and
not
of
the
Letter
,
should
haue
liberall
allowance
.
This
whole
case
is
considered
in
these
wordes
:
K●ow
yee
not
that
they
who
minister
about
holy
thinges
,
eate
of
the
thinges
of
the
Temple
?
&
those
that
serue
at
the
Altar
,
are
partakers
of
the
offeringes
at
the
Altar
?
From
hence
he
draweth
the
reddition
and
vse
of
this
comparison
thus
:
So
h●th
God
ordayned
,
that
they
that
preach
the
Gospell
,
should
liue
of
the
Gospell
.
Now
,
how
the
Ministers
are
to
be
prouided
for
,
and
of
what
proportion
their
prouision
ought
to
be
,
it
is
not
to
be
arbitrated
by
the
shallow
heades
of
the
crew
of
these
Catchpolles
,
whom
wee
heere
encounter
;
but
by
the
Oracle
out
of
heauenly
Sanctuarie
,
and
by
decision
of
Diuine
doctrine
,
that
speaketh
better
for
vs
,
then
we
can
for
our selues
;
the
best
Vmperer
,
and
determiner
.
Of
this
matter
:
wherefore
take
we
view
of
the
allowance
,
that
was
made
for
the
Leuites
,
in
the
Law
?
and
if
ye
thinke
not
more
basely
of
the
times
vnder
the
Ghospell
,
then
of
those
vnder
the
Law
;
yee
will
thereby
consider
,
what
maintenaunce
is
most
meete
,
for
our
moderne
Ministerie
.
1.
First
,
as
touching
the
Gleabe
landes
,
that
were
consecrated
to
the
Church
,
and
were
in
the
occupation
of
the
Leuites
vnder
the
Law
,
Num
.
35.4
.
they
had
48
Cities
,
with
the
Suburbe
groundes
that
lay
round
about
them
;
and
were
,
as
it
were
the
girdle
,
that
did
compasse
them
in
,
Ios
.
21.
the
latitude
,
and
length
of
them
being
2000.
Cubits
euery
way
,
which
in
a
Region
,
of
such
narrow
precincts
,
and
boundes
,
was
a
very
great
proportion
.
Numb
.
18.21
.
Leuit.
17.30.32
.
Mat
.
23.23
.
2.
If
wee
consider
the
Tythes
that
were
layed
out
for
them
,
they
were
of
all
profits
,
without
Deduction
,
Reseruation
,
Diminution
,
as
of
Corne
,
Wine
,
Oile
,
of
all
Fruites
,
and
Hearbes
,
of
Heardes
and
Flockes
of
Sheepe
.
Exo
.
34.19.20
.
Ezech
.
44.30
.
Nehem
.
10.36
.
Numb
.
18.15.16
.
3.
For
the
First
fruites
,
that
were
then
an
appurtenance
to
the
Priestes
;
they
were
of
the
Cattell
of
all
kindes
,
as
of
Bullockes
,
Sheepe
,
Goates
;
and
of
all
other
thinges
,
the
price
was
payed
them
,
and
as
they
the
Priestes
them-selues
would
sette
downe
.
Moreouer
,
the
first
borne
of
Men
were
theirs
;
fiue
Sicles
of
Siluer
being
the
rate
that
euery
one
of
them
seuerally
was
to
pay
for
his
Ransome
,
Num
18.13
.
Deut
.
18.4
.
Ezec
.
44.30
.
Nehem
.
10.35.37
.
Num
.
18.8.14.19
.
Ezech
.
44.29.30
.
and
Redemption
.
Finally
,
the
first
of
all
thinges
,
that
should
first
ripe
,
were
of
the
nature
and
propertie
of
first
Fruites
;
as
of
Oyle
,
Wooll
,
Meate
.
4.
Whatsoeuer
things
were
of
the
qualitie
of
Oblations
,
Vowes
,
&
of
things
Consecrated
to
God
,
Num
.
18.9.11
.
Ezech
.
44.29
.
Leuit.
24
9.
●at
.
12.5
.
Sacred
and
Sequestred
from
the
common
vse
,
were
also
the
portion
of
the
Priests
of
those
times
.
5.
Whatsoeuer
thinges
,
were
deuoted
to
God
,
by
way
of
oblation
,
out
of
euery
guift
of
the
People
,
out
of
euery
Trespasse
Offering
,
and
euery
Shake
Offering
,
with
all
the
guiftes
of
the
Children
of
Isra●ll
,
which
were
shaken
,
and
the
Shewe-bread
,
all
these
(
I
say
)
accrewed
to
the
Priests
.
6.
Likewise
,
Numb
.
18.18
.
Leuit.
7.8
.
out
of
euery
Sacrifice
Eucharisticall
,
the
Breast
,
and
the
right
Shoulder
,
were
the
Leuites
fees
:
And
out
of
other
Sacrifices
,
they
had
the
Shoulder
,
the
two
Cheekes
and
the
Panch
:
and
from
all
such
Sacrifices
as
passed
through
the
Fire
,
they
had
the
Skinne
.
7.
It
was
also
no
small
profite
that
came
to
them
by
this
meane
,
Exod
.
23
17.
Exod
.
34.20
.
that
euery
Male
anniuersarily
was
to
shew
himselfe
before
the
Lord
,
and
to
come
with
his
beneuolence
,
and
not
emptie
handed
in
any
wise
.
8.
Lastly
,
Nehem
.
10.9.35.37
.
all
these
dueties
were
to
be
brought
into
the
Lords
House
to
the
Priests
and
Leuites
.
And
if
any
were
desirous
for
his
ease
,
to
compound
for
these
profits
,
with
the
Priests
,
and
not
to
pay
them
in
kinde
;
they
were
to
answeare
the
Priestes
,
according
to
their
demaunde
,
and
to
adde
a
surplusage
,
of
the
fift
part
,
for
this
their
agreement
:
And
where
at
any
time
,
such
duties
were
deteined
,
eyther
in
the
whole
,
or
in
part
:
The
Law
bound
him
,
to
present
a
Ram
for
an
oblation
,
and
beside
,
to
make
satisfaction
,
for
the
detention
of
such
duties
;
and
further
,
to
come
in
with
a
fift
part
,
for
more
sufficient
,
and
Plenary
amendes
.
By
this
suruey
,
thus
made
,
and
set
out
vnto
vs
,
it
is
euidently
seene
,
that
the
maintenaunce
for
the
Minister
(
for
the
quantitie
,
)
was
liberall
,
and
for
the
qualitie
honorable
,
and
it
was
the
bountifuller
,
and
the
better
,
in
that
it
was
perdurable
,
and
perpetuall
,
and
entailed
to
their
posteritie
:
Whereas
the
stipende
and
allowance
,
that
we
doe
pleade
for
,
is
transitorie
,
and
dieth
with
vs.
So
that
might
we
fare
as
they
,
yet
are
wee
to
prouide
from
that
portion
,
for
our
Wiues
,
and
Children
,
and
so
thereby
,
annuallie
to
liue
at
a
meaner
proportion
Now
reason
induceth
me
to
thinke
,
that
as
our
Ministry
,
excedeth
theirs
,
so
our
maintenance
,
should
exceede
theirs
.
I
speake
not
this
to
inricth
the
Church
,
by
impouerishing
the
Common-wealth
,
as
though
I
care
not
how
it
went
with
others
,
so
we
might
haue
enough
.
No
,
I
hold
heere
with
the
Golden
meane
,
and
with
such
meanes
,
as
are
meete
for
so
worthie
a
calling
,
whereby
Schooles
of
learning
,
may
be
lifted
vp
,
as
the
Cedars
of
Lybanus
,
as
the
Cipresse
trees
in
the
mountaines
of
Hermon
,
by
which
they
are
beautifull
as
the
Oliue
tree
,
delightfull
as
the
Rose
,
and
spreading
abroad
their
Branches
as
the
●erebinth
.
Wee
teach
none
by
their
bountie
to
be
Beggers
;
that
being
the
Logicke
and
Learning
of
the
paultrie
hungrie
snowted
Priestes
of
the
Law
,
who
called
vpon
the
people
in
Christes
time
,
still
to
bring
to
the
Altar
:
Albeit
their
Parents
thereby
came
to
miserie
,
whom
by
the
Law
of
God
they
stood
charged
to
relieue
.
Such
prowling
plodding
Preachers
were
the
Papistes
in
times
foregone
,
sucking
and
soaking
the
simple
,
like
Leeches
;
euer
crauing
,
and
n●uer
crammed
;
leane
and
euill
fauoured
like
Pharohs
Cowes
,
though
they
were
neuer
so
well
kept
.
Wherein
they
so
thriued
for
a
time
,
engrossing
whole
Lordships
vnto
themselues
,
as
had
not
a
Supersedeas
by
the
Statute
of
Mortmayne
been
graunted
against
them
,
they
would
neuer
haue
had
their
Qusetus
est
,
vntill
they
had
sucked
the
Blood
out
of
the
Veines
,
and
the
Marrow
out
of
the
Bones
of
the
Politique
body
.
At
the
first
,
Cod
.
lib
.
1.
Tit
.
5.
leg
.
1.
it
was
free
for
euery
one
by
the
Imperiall
Lawes
,
to
collate
whatsouer
he
would
vpon
the
Church
,
without
any
exception
:
but
then
were
the
times
that
the
Church
was
in
pouertie
,
and
vnder
persecution
.
But
afterward
,
when
as
Churchmen
could
not
be
content
,
but
they
must
needes
spread
a
Net
with
Cordes
,
for
euery
ones
possession
,
and
grew
into
the
disease
of
the
Siluer
Dropsie
,
their
lustes
being
illimited
:
Restrictions
as
rules
,
were
made
against
such
as
could
not
otherwise
rule
themselues
.
Wherefore
it
was
enacted
by
Iustinian
,
Cod
.
lib
1.
Tit
.
●
.
leg
.
16.
that
no
Legacie
bequeathed
to
the
Church
,
exceeding
the
value
of
500.
Crownes
,
should
be
good
in
Law
,
without
some
act
done
before
the
Magistrate
;
yea
,
their
owne
Canons
come
in
with
Cautions
against
such
catching
couetousnesse
;
as
that
which
beginneth
thus
:
Ecclesia
rapacitatis
ardore
,
Decret
par
.
2.
caus
.
12.
q●
.
2
can
.
49.
Gregor
.
Can
.
74.
The
Church
must
not
greedily
incroach
vpon
the
thinges
pertaining
to
an
other
.
As
that
which
runneth
thus
;
Non
vlira
quinquagesinam
partem
;
A
Bishop
must
not
giue
aboue
the
50.
part
of
the
Church
goods
vnto
a
Monasterie
.
In
this
one
poynt
,
Aurelius
Bishop
of
Carthage
,
beareth
honourable
commendation
of
S.
Augustine
:
That
whereas
a
Rich
man
of
Carthage
hauing
no
Children
,
bestowed
all
his
estate
vpon
the
Church
,
reseruing
it
to
himselfe
for
tearme
of
life
onely
;
and
it
fell
out
that
the
man
afterward
had
Children
.
Reddidit
Episcopus
nec
opinanti
,
Ad
fratres
in
eremo
serm
.
52.
ea
qua
donauerat
.
The
Bishoppe
beyond
his
expectation
,
made
a
surrender
and
restitution
of
it
.
In
potestate
habuit
Episcopus
non
reddere
,
sed
iure
fori
,
non
tur●
poli
.
It
was
in
the
power
of
the
Bishop
not
to
restore
the
Guift
;
but
by
humaine
,
&
not
heauenly
Law
.
To
this
poynt
appertayneth
the
allowaunce
hitherto
alledged
,
that
was
layed
out
for
the
Leuites
,
of
their
Tythes
and
Territories
:
The
number
of
their
Citties
,
were
without
number
;
they
were
not
to
be
more
then
48.
Numb
.
35.5
,
8
of
them
in
all
;
and
euery
Cittie
had
her
parcell
of
ground
appoynted
it
,
in
length
and
breath
to
be
within
the
measure
of
three
thousand
Cubites
.
But
these
companions
the
Catabaptistes
of
our
time
,
with
whom
hitherto
we
haue
had
conflict
,
may
happily
obiect
against
that
which
hath
thus
been
treatised
,
the
examples
of
those
two
Worthies
,
Nehemias
,
and
S.
Paul
:
Paul
making
the
hard
labour
of
his
hands
,
the
Porter
that
brought
in
his
liuing
;
for
so
was
his
protestation
before
a
Synod
and
Conuocation
of
Bishops
,
Act.
20.34
.
These
handes
haue
ministred
vnto
my
necessitie
,
and
J
haue
coueted
no
mans
Siluer
,
Gold
,
Garmentes
.
Nehem
.
5.15
.
And
Nehemiah
likewise
in
effect
witnessing
no
lesse
of
himselfe
,
when
as
hee
told
them
how
he
spared
them
in
a
reuerence
towardes
God
:
Whereof
the
precedent
Princes
spoyled
them
,
and
made
a
prey
of
them
,
by
aggrauating
&
surcharging
them
both
in
Meate
and
Monie
.
This
Obiection
is
but
idle
and
addle
,
and
is
scattered
like
foame
.
The
examples
of
them
both
are
nothing
lesse
then
generall
,
as
particular
to
the
nature
of
those
times
wherein
they
liued
,
&
in
that
sort
singuler
.
It
is
a
grosse
and
impudent
opinion
,
vnder
the
pretence
of
these
two
Presidentes
,
and
shrowde
of
such
examples
,
to
euict
this
consequent
,
that
all
Ministers
in
like
manner
,
are
to
be
put
to
the
manuall
Trades
,
to
prouide
for
themselues
.
Chr●sostome
thus
answeareth
them
;
That
the
people
is
to
minister
to
the
wantes
of
the
Pastors
,
least
through
distraction
,
their
mindes
be
withdrawen
from
the
greater
and
better
meditations
and
actions
.
Ministers
cannot
possibly
set
their
heads
and
handes
to
worke
togeather
;
that
is
,
they
can
not
read
it
,
and
trade
it
;
be
Oratores
,
and
Aratores
;
be
Preachers
,
and
Ploughmen
;
be
Teachers
,
and
Tent-makers
,
vnlesse
they
had
the
extraordinarie
dispensation
of
Preaching
and
Prophecying
,
and
knowledge
of
the
Word
,
as
S.
Paul
had
,
when
he
laboured
with
his
handes
,
and
liued
by
his
worke
.
Neither
did
the
Apostle
Paul
euer
denie
,
that
hee
at
any
time
receiued
Wages
of
the
Churches
:
but
this
is
all
he
sayd
,
that
he
did
forbeare
to
charge
them
when
as
it
was
so
meete
for
the
edification
of
the
Church
.
So
the
poore
estate
of
the
people
at
that
present
,
was
that
which
wrought
in
the
bowelles
of
Nehemiah
,
to
take
that
pittie
in
a
pietie
toward
them
.
What
?
are
the
Ministers
to
be
rancked
among
Theeues
and
Robbers
in
demaunding
and
exacting
such
Maintenaunce
from
the
people
,
as
is
due
by
desert
vnto
them
?
Who
so
list
to
see
further
discourse
against
this
cursed
crew
wee
haue
thus
coupled
with
;
I
referre
him
to
the
second
Booke
and
seauenth
Tractate
of
M.
Bu●lenger
,
against
the
C●tabaptistes
.
And
thus
haue
wee
mousled
the
mouthes
of
these
Miscreantes
.
But
now
wee
are
to
single
out
the
second
sort
of
Aduersaries
to
the
Ministers
maintenance
,
and
to
gaincope
them
as
wee
can
.
And
they
are
those
who
making
the
same
a
simple
Ceremonie
,
recke
nothing
at
all
of
Conscience
or
Pietie
.
We
shal
determine
against
them
,
that
it
is
not
a
case
of
custome
,
but
Conscience
,
to
pay
their
Tythes
vnto
the
Church
;
the
Tenth
being
the
Teachers
Tribute
,
and
the
very
Wages
of
the
Lordes
Workeman
.
And
that
it
is
as
foule
a
sinne
to
defraude
him
in
this
duetie
,
as
it
is
to
detaine
the
Meate
or
the
Monie
of
the
labouring
man
.
And
first
,
The
reason
of
the
institution
of
Tythes
.
this
very
manner
of
maintenance
,
which
is
by
Tithes
,
is
not
without
present
and
very
good
admonition
,
the
occasion
of
the
primitiue
institution
thereof
;
that
is
,
that
the
people
might
acknowledge
their
dependant
estate
,
vpon
the
blessing
of
God
,
vpon
the
labours
of
their
handes
,
holding
thus
in
Capite
all
their
whole
estate
:
and
therefore
that
in
iustice
and
very
conscience
,
they
can
doe
no
lesse
then
to
offer
the
tenth
portion
of
Gods
benediction
,
to
the
supportation
and
continuation
of
Religion
.
Wherefore
our
answere
touching
the
payment
of
Tythes
,
is
affirmatiue
,
and
is
this
;
That
Diuine
law
would
so
haue
it
,
that
Equitie
so
requireth
it
,
that
it
is
needfull
to
the
conseruation
of
the
Ciuill
societie
,
that
it
should
be
so
.
But
as
we
know
that
this
Law
of
Tythes
hath
been
enterteined
of
the
morer
Nations
by
their
voluntarie
consent
:
so
on
the
other
side
,
wee
are
not
to
learne
,
how
some
haue
arraigned
the
Exaction
of
this
duetie
of
absolute
Iniquitie
.
Of
this
side
are
all
such
as
are
of
the
Schismaticall
&
seditious
sect
,
that
breake
through
the
Ranckes
and
Classes
of
all
order
,
who
neither
would
pay
their
taxe
or
tribute
to
Caesar
;
or
otherwise
the
iust
Debt
they
owe
vnto
their
Neighbour
,
were
it
in
their
power
.
But
in
an
affected
and
infected
singularitie
,
hungry
of
nouelties
,
would
take
away
both
Celestiall
and
Ciuill
Lawes
from
the
heart
and
nauell
of
humane
societie
;
wee
haue
also
Diuines
of
no
vsuall
Learning
,
who
checke
our
opinion
,
denying
Tyths
to
haue
ground
and
foundation
,
by
Diuine
ordination
:
and
others
,
that
their
prerogatiue
hold
vpon
Law
that
is
positiue
:
and
others
would
haue
them
to
be
otherwise
ordained
.
Wherefore
I
consider
how
warily
I
must
walke
,
that
I
giue
no
conuinence
or
countenance
to
the
insolent
neighberhood
,
to
open
a
casement
to
let
in
innouation
,
neither
that
I
go
about
to
incircle
the
simple
,
or
to
lay
Snares
for
the
weaker
Consciences
:
And
finally
,
that
good
Men
,
Cities
,
and
States
may
not
be
debarred
or
defrauded
of
their
right
.
Now
to
open
the
Veine
of
this
Question
the
better
,
though
all
that
they
say
,
are
not
the
rules
of
our
Iudgement
,
we
wil
first
haue
the
verdict
of
the
Ciuill
Lawyers
,
so
farre
foorth
as
it
may
duely
be
admitted
.
And
first
,
§.
1.
De
Dec.
Decima
est
omnium
bonorum
mobillum
licitè
quaesitorum
pars
decima
,
Deo
data
,
diuina
constitutione
debita
.
their
definition
they
giue
of
Tythes
,
maketh
much
for
our
side
:
for
thus
they
define
them
.
The
Tyth
is
the
tenth
part
of
all
moueable
Goodes
lawfully
gotten
,
giuen
vnto
God
,
and
due
by
Gods
ordinaunce
.
But
this
last
clause
wee
qualifie
and
helpe
by
distinction
of
the
threefold
Law
of
Moses
;
which
is
partly
Ceremoniall
,
partly
Iudiciall
,
and
partly
Morall
.
That
the
Ceremonis
are
voyded
by
the
comming
of
Christ
,
wee
are
taught
by
the
Apostles
,
and
Christ
himselfe
:
Those
of
the
Iudicialles
,
that
concerne
the
Politique
and
Ciuill
gouernment
,
may
be
vsed
,
or
refused
as
vse
may
permit
,
there
is
none
but
doe
acknowledge
it
.
But
the
Moralles
are
binders
and
standers
,
and
are
neuer
out
of
date
.
Now
the
Law
of
Tything
,
seemeth
to
be
compounded
and
confected
of
them
all
,
and
to
be
a
medlie
of
them
.
The
Morall
part
,
is
the
Equitie
of
the
Law
which
is
perpetuall
;
that
as
the
Leuitu
then
liued
of
the
Tenth
,
so
no
lesse
reseruation
and
deduction
at
all
times
is
to
be
made
for
the
Minister
of
the
Gospell
.
The
Iudiciall
part
was
in
this
;
that
by
this
Law
,
Equalitie
was
preserued
among
the
Tribes
of
this
people
;
that
whereas
no
Land
came
to
the
Leuites
share
,
when
as
the
Kingdomes
of
Canaan
were
deuided
among
the
Tribes
;
the
Tenth
part
set
out
for
them
out
of
euery
Tribe
,
made
their
Estate
and
Maintenance
proportionall
.
Thirdly
,
the
Ceremonie
of
the
Law
was
in
this
;
Because
the
Tenth
was
due
to
the
Priestes
and
Leuites
for
their
seruice
at
the
Altar
,
&
as
an
appurtenance
to
their
Priesthood
;
in
which
respect
,
we
cannot
vphold
the
custome
of
Tythes
,
the
Priesthood
of
the
Law
being
quite
abolished
.
In
the
state
of
the
Question
that
wee
are
to
decide
,
What
we
call
properly
Tythes
.
whether
Tythes
be
still
payable
by
the
Law
of
God
,
or
not
;
we
onely
take
them
for
proper
and
true
Tythes
,
which
are
bequeathed
to
God
out
of
our
moueable
Goodes
,
indifferently
deuided
into
the
Ten●h
part
:
of
which
there
are
three
sortes
.
-
1
The
first
,
are
of
all
such
as
are
called
Praediall
.
-
2
The
second
,
are
those
as
are
said
to
be
Personall
.
-
3
The
third
,
are
Neutrales
,
but
meere
mongrels
mixed
of
them
both
.
Prediall
,
are
they
that
naturally
arise
out
of
the
encrease
of
the
earth
.
Personall
,
are
they
that
are
of
the
fruites
of
the
labour
of
the
person
,
whether
by
Traffique
,
Warfare
,
Hunting
,
or
any
other
endeauour
or
exercise
acquired
.
The
Neutrals
and
Mongrels
,
I
meane
all
such
which
partly
accrew
by
the
encrease
of
the
Gleabe
,
or
the
Cattle
that
encrease
by
the
feede
thereof
,
or
otherwise
brought
vp
vnder
the
care
of
mans
hand
.
Now
for
the
fuller
examination
and
tryall
of
the
cause
in
hand
,
wee
will
.
1.
Propound
such
principall
Obiections
as
are
layde
in
against
it
.
2.
In
the
next
place
,
we
will
scatter
and
dissolue
them
.
3.
We
will
produce
and
lay
downe
our
Reasons
,
that
preuaile
so
with
vs
,
and
perswade
the
matter
.
1.
Such
as
take
the
Negatiue
and
Destructiue
part
,
doe
dispute
thus
against
vs.
None
of
Moses
Lawes
which
are
onely
of
Ceremoniall
or
Iudiciall
nature
,
The
Obiections
that
vsually
are
made
against
tythes
,
as
not
due
by
Gods
law●
do
in
al
things
charge
,
binde
,
and
concerne
vs
that
are
vnder
the
Gospell
.
But
this
Law
of
Tything
,
is
Mosaicall
,
and
hath
reference
alone
to
the
Iudicials
or
Ceremonies
:
Wherefore
they
hold
not
with
vs
,
and
our
times
.
The
Minor
or
Assumption
of
this
Syllogisme
,
that
Tythes
are
Mosaicall
,
and
of
the
Ceremonies
or
Iudicials
of
Moses
,
they
thinke
they
stoutly
prooue
,
in
that
they
finde
this
Text
in
Leuiticus
.
All
the
Tythes
of
the
seede
of
the
land
,
Leuit.
27.30
.
and
of
the
Fruites
of
the
Trees
,
are
the
Lordes
;
they
are
holy
vnto
the
Lord
.
Now
this
they
make
a
Case
either
of
Ceremonie
or
Iudgement
,
or
otherwise
a
Compound
of
them
both
,
in
as
much
as
reason
Naturall
,
aswell
admitteth
of
the
Eleuenth
part
,
as
of
the
Tenth
:
And
therefore
,
that
Christians
are
not
by
Law
compellable
vnto
Tythes
;
or
that
the
sayd
Law
extendeth
vnto
them
,
they
peremptorily
doe
conclude
.
2.
Secondly
,
they
reason
against
vs
in
this
wise
.
Such
Preceptes
and
Burthens
as
neither
Christ
nor
his
Apostles
haue
layde
vpon
our
neckes
,
wee
stand
not
bound
to
beare
:
But
this
burthen
of
Tything
,
neither
Christ
nor
his
Apostles
haue
imposed
vpon
vs
;
wherefore
wee
Christians
are
not
charged
with
them
.
The
Assumption
of
this
Reason
,
they
would
countenaunce
by
these
Authorities
,
and
Suffrages
of
Scriptures
;
as
where
Christ
sayth
:
Math
.
28.
Teaching
them
to
keepe
all
such
thinges
as
J
haue
commaunded
them
.
As
where
S.
Paul
saith
:
Act.
20.
J
haue
shewed
vnto
you
the
whole
counsaile
of
God
.
But
in
all
the
Wordes
and
Writinges
of
Christ
,
or
his
Apostles
,
there
is
no
Commaundement
touching
Tythes
to
be
found
.
And
whereas
some
insinuation
seemeth
to
be
made
thereof
in
this
sentence
of
inuectiue
of
Christ
against
the
Pharises
.
Woe
be
vnto
you
,
for
yee
Tyth
Mynt
,
Math
.
23.
Anisse
,
Comin
;
but
yee
neglect
the
greater
matters
of
the
Law
:
those
thinges
yee
ought
to
haue
done
;
but
not
to
haue
left
the
other
vndone
.
These
Words
,
they
tell
vs
,
must
be
restrained
to
that
time
that
the
Law
was
in
vertue
and
vigor
among
them
:
Wherefore
they
conclude
,
That
Christians
are
wronged
,
that
are
tyed
to
Tythinges
.
3.
Thirdly
,
it
seemes
to
them
indignitie
,
and
iniquitie
,
that
such
as
are
not
vnder
Law
,
but
vnder
Grace
;
should
be
vrged
to
those
yoakes
,
of
which
they
were
free
,
that
liued
before
the
Law
.
But
such
bondage
(
say
they
)
is
brought
on
vs
,
by
the
payment
of
Tythes
:
Wherefore
such
a
Rule
so
contrary
to
right
,
is
to
be
reuersed
.
The
first
part
of
this
Argument
,
they
take
to
be
perspicuous
,
in
as
much
as
wee
Christians
haue
now
,
in
re
,
those
Graces
of
God
,
which
our
Forefathers
enioyed
but
●●●spe
.
What
they
had
onely
in
expectation
;
wee
Christians
,
haue
in
full
and
plenarie
possession
.
The
Second
part
of
the
Reason
they
maintaine
thus
;
In
as
much
as
before
the
times
of
the
Law
,
Tythes
as
a
duetie
,
could
not
be
demaunded
:
but
that
whereas
Abraham
d●d
pay
them
to
Meicheze●e●h
,
it
was
freely
,
not
forcedly
.
And
whereas
Iacob
in
the
like
,
became
a
votarie
,
it
was
not
absolutly
,
but
conditionally
.
Hereupon
they
giue
vs
admonition
of
caution
,
that
we
doe
not
by
this
Introduction
of
Tythes
,
make
the
better
times
of
the
New
Testament
more
grieuous
then
the
old
by
our
owne
Constitutions
.
4.
They
yet
discharge
more
shot
against
the
body
of
this
cause
;
and
thus
they
doe
dispute
.
The
people
of
the
old
Couenant
,
were
principally
charged
with
Tythes
of
foure
sortes
.
1.
Of
the
first
kind
were
they
,
as
were
payable
by
the
people
indistinctly
to
the
Leuites
.
2.
Of
the
second
propertie
were
such
,
which
were
deducted
from
these
Tythes
of
the
Leuites
,
and
to
be
leuied
for
the
High-priestes
.
3.
Of
the
third
quality
were
such
,
which
euery
one
of
the
people
seuerally
layde
aside
for
the
furnishing
of
Feastes
when
they
should
be
at
Jerusalem
;
to
which
the
Priestes
were
solemnely
inuited
.
4
The
last
were
all
such
,
which
were
euery
third
yeare
,
gathered
for
the
reliefe
of
Strangers
,
the
Fatherlesse
,
and
Widowes
.
But
wee
that
are
vnder
the
Gospell
,
are
not
bound
to
the
second
third
or
fourth
kind
of
Tythes
;
and
therefore
not
to
the
first
.
5.
An
other
of
their
speciall
Reasons
is
this
;
Were
Tythes
payable
,
and
due
by
the
Law
of
God
,
they
should
be
euery
where
due
;
and
he
should
sinne
grieuously
,
that
should
any
way
detaine
them
:
But
many
Countries
and
Common-wealths
are
not
acquainted
with
this
fashion
:
wherefore
they
are
not
due
by
Diuine
iniunction
.
6.
Againe
,
they
put
on
thus
;
What
thinges
soeuer
are
vnder
the
same
kind
,
are
vnder
the
same
Canon
:
But
Tythes
,
First
fruites
,
Oblations
,
are
vnder
the
same
kind
;
Wherefore
,
First
fruites
and
Oblations
,
are
as
well
to
be
commaunded
by
Canon
,
as
Tythes
:
which
to
graunt
,
is
to
open
a
broad
Dore
to
let
in
all
the
Priest-hood
of
Moses
,
and
againe
to
bring
our selues
into
that
bondage
from
which
by
the
Gospel
we
are
deliuered
.
7.
Finally
,
they
would
thus
conclude
the
cause
against
vs.
It
seemeth
that
to
be
iniustly
of
others
demaunded
,
which
being
giuen
to
others
,
is
so
vsually
to
badde
endes
and
purposes
diuerted
:
but
how
wretchedly
and
wickedly
the
Bishops
and
Priestes
haue
abused
their
Tythes
,
in
the
greatest
part
,
none
can
be
ignorant
:
Wherefore
it
were
better
they
were
left
to
their
owners
,
then
so
shamefully
to
be
wasted
by
such
misgouernours
.
Thus
fulnesse
of
Bread
(
forsooth
)
hath
made
the
Children
of
the
House
,
wanton
;
and
therfore
without
more
adoe
,
it
may
be
taken
from
them
,
and
deliuered
to
Dogs
;
Reuenewes
haue
ranckelled
Religion
;
and
Tythes
in
Gods
sight
,
are
of
no
better
reckoning
,
then
the
sacrificed
Blood
of
Goates
.
Many
more
of
their
queint
conceites
might
heere
haue
been
remembred
,
which
the
Schoole
of
Anabaptistes
hath
published
.
But
these
are
the
mainest
among
many
;
&
the
choisest
of
the
companie
,
which
we
are
now
to
scatter
like
foame
,
and
to
turne
into
Spiders
webbes
,
and
that
in
that
order
,
which
we
haue
propounded
in
the
part
of
the
aduersarie
.
The
first
Obiection
against
Tythes
,
answered
.
To
their
first
Reason
,
we
lay
in
this
Answere
:
Wee
cannot
allow
simply
of
their
Maior
Proposition
,
or
wholly
admit
of
it
;
but
some
distinction
therein
must
be
vsed
.
For
as
we
doe
not
renew
repealed
Ceremonies
,
so
we
cannot
yeeld
to
this
;
that
such
cyuill
Ceremonies
,
as
were
in
times
of
old
prefixed
and
prescribed
to
the
Iewish
people
,
are
vniuersally
reuersed
:
but
wee
further
suppose
and
determine
with
our selues
,
that
such
as
appertaine
to
any
Magistracie
,
or
estate
are
necessarilie
to
be
kept
.
For
whatsoeuer
ordination
or
function
is
borrowed
or
deducted
from
Jewes
or
Gentiles
,
vpon
any
certaine
or
necessarie
ground
,
to
some
proper
respect
had
to
any
policie
;
the
same
as
proper
&
peculiar
to
that
place
,
hath
the
force
&
power
of
a
binding
Law
,
and
may
not
with
a
safe
Conscience
of
any
of
the
sayd
Subiectes
,
be
voyded
or
violated
.
For
what
shal
let
the
Politique
powers
to
take
Lawes
from
whence
they
list
,
as
the
Romanes
did
from
the
Athenians
,
&
the
Cities
of
Germanie
from
the
Venesians
?
Now
Moses
is
no
meane
and
ordinarie
Law-giuer
,
but
is
easily
the
best
of
the
Bunch
,
if
you
shall
sute
,
sort
,
and
sample
him
with
Theseus
,
Romulus
,
Minos
,
Numa
,
Solon
,
Lycurgus
,
and
the
rest
that
are
of
that
rancke
;
Nay
the
Lawes
then
giuen
to
the
Jewes
,
heerein
especially
doe
commend
themselues
,
that
they
hold
in
Capite
,
and
haue
the
God
of
Heauen
,
himselfe
the
founder
of
them
,
to
the
vse
of
his
owne
People
,
his
royall
Nation
,
and
peculiar
Inheritance
.
In
regard
whereof
,
I
see
no
cause
why
wee
should
so
litle
esteeme
of
them
,
or
esteeme
at
all
of
this
Maior
Proposition
,
of
this
their
first
Syllogisme
propounded
vnto
vs
For
the
Minor
or
assumption
of
the
sayd
Syllogisme
,
wee
partly
doe
accept
it
,
and
in
part
reiect
it
.
Wee
confesse
that
the
Precept
of
Tythes
is
Mosaicall
,
so
farre
foorth
as
by
Moses
the
Minister
and
Messenger
betweene
God
and
them
,
it
was
published
and
deliuered
.
But
as
Moses
had
this
immediatly
in
commandement
from
God
,
we
cannot
but
arbitrate
it
to
be
of
Diuine
condition
.
And
whereas
our
Aduersaries
would
put
by
the
Moralitie
thereof
,
while
they
behold
how
naturall
Reason
standeth
for
the
Eleuenth
,
as
for
the
Tenth
proportion
:
in
this
wee
cannot
agree
,
or
ioyne
with
them
.
For
the
charge
concerning
Tythes
,
is
for
the
most
part
,
meerely
Morall
,
as
implying
and
hauing
this
reason
in
it
,
suggesting
the
needfull
maintenance
of
such
,
by
the
publique
charge
,
who
haue
imployed
their
labours
and
endeauours
vpon
the
seruice
of
the
publique
Estate
;
which
not
obscurely
the
Scripture
doth
signifie
,
Mal
.
3.
the
Lord
himselfe
thus
speaking
by
Malachie
:
Bring
yee
euery
Tyth
into
my
Grauarie
or
Store-house
,
that
there
may
be
prouision
in
my
House
.
Which
Reason
is
assumed
and
confirmed
by
Christ
and
his
Apostles
.
By
Christ
in
this
sentence
of
Iudgement
he
awardeth
:
Mat
.
10.
The
laborour
is
worthy
of
his
hyre
.
By
S.
Paul
,
who
taketh
the
same
Text
from
Christes
mouth
,
1.
Cor
.
9
and
schoolieth
and
varieth
vpon
it
,
as
you
may
see
in
his
first
Epistle
and
ninth
Chapter
to
the
Corinthians
,
by
many
instances
and
resemblances
.
Yea
this
Reason
went
for
currant
in
the
World
,
who
albeit
they
layde
out
their
Tythes
to
Impostors
and
Deceiuers
;
yet
to
the
Apostles
and
true
Preachers
of
the
Gospell
,
they
gaue
stipend
and
maintenance
,
as
their
due
allowance
.
Wee
doe
easily
acknowledge
,
that
this
Law
of
Tything
,
in
respect
of
the
kind
of
it
,
is
to
haue
place
among
the
Iudicialles
.
But
if
the
Christian
Gouernour
shall
rather
thinke
good
of
the
Tenth
part
,
then
of
the
Eleuenth
,
to
be
payde
to
the
Ministers
,
wee
are
to
stand
to
that
order
as
by
his
meanes
now
retayning
the
strength
&
vertue
of
a
ciuill
Sanction
.
And
so
much
shall
suffice
as
a
Surioynder
to
this
Syllogisme
.
In
their
Second
Argument
as
erroneous
and
false
,
we
denie
the
Assumption
,
The
second
Obiection
answered
.
which
denieth
the
Ordination
of
Tythes
to
haue
any
allowance
by
Law
giuen
by
Christ
,
or
any
his
Apostles
.
For
it
is
not
absolutely
without
Authoritie
in
this
case
,
for
to
entertaine
this
they
say
;
that
Christ
hath
not
strictly
tyed
vs
to
a
number
,
yet
that
allowance
of
Liuing
should
be
layde
out
to
the
Ministers
,
though
neuer
so
large
is
a
poynt
by
him
adiudged
and
determined
.
And
so
much
in
the
former
Answere
hath
been
prooued
out
of
this
Mandate
in
the
10.
of
Mat
.
Mat
.
10.
and
further
concluded
by
the
same
Canon
;
inculcated
by
the
Apostle
,
in
his
first
letter
to
the
Corinthians
,
1.
Cor
.
9.
in
the
9.
Chapter
.
At
what
time
our
Sauiour
Christ
and
his
Apostles
preached
and
planted
the
Word
in
Iurie
,
all
the
Tythes
then
were
in
the
handes
of
the
Pharises
;
which
could
not
by
any
colour
of
Law
be
taken
away
from
them
by
priuate
men
;
such
as
Christ
and
his
Apostles
seemed
then
to
be
.
Otherwise
without
question
,
had
they
surrendred
vp
the
Temple
to
Christ
,
and
submitted
themselues
vnto
the
Ministers
of
the
New
Testament
,
all
the
Tythes
hand-smooth
had
been
diuerted
by
them
,
to
the
common
Godly
vses
of
the
Churches
,
Schooles
of
Learning
,
and
to
the
Tables
and
Almes
for
the
poore
.
But
whereas
neither
the
possessors
of
the
Tythes
would
preach
,
neither
would
depart
with
their
Tythes
to
such
as
were
Preachers
;
it
came
afterwardes
to
passe
not
without
the
iust
iudgement
of
an
angrie
God
,
that
Nero
then
holding
the
Scepter
of
the
Empire
,
and
Felix
being
the
subordinate
Gouernour
vnder
him
;
that
the
Priestes
were
depriued
of
their
Tythes
by
the
Bishoppes
,
who
forcibly
tooke
them
out
of
their
Barnes
,
whereby
many
of
them
through
famine
perished
;
which
hurlie
burlie
and
ryot
,
Eusebius
remembreth
and
storieth
vnto
vs.
Euseb
〈◇〉
h
st
〈◇〉
c●●●●
Mat
.
2●
.
But
in
that
Christ
himselfe
saith
,
These
thinges
ye
ought
to
haue
done
,
entreating
there
of
the
streight
Tything
of
the
Phari●es
)
he
seemeth
rather
to
confi●me
,
then
infirme
;
warrant
,
then
weaken
,
the
Law
of
Tything
.
So
S.
Paul
in
like
maner
pleading
for
Maintenance
to
proceed
●rom
the
Altar
to
such
as
serued
in
office
and
ministerie
at
the
Altar
,
giu●th
sentence
on
our
side
in
the
Law
and
right
of
payment
of
Tythes
.
For
by
the
Altar
the
Priest-hood
is
meant
:
and
by
the
Fruites
and
Profites
of
the
Altar
,
the
Tythes
are
vnderstood
.
And
truely
the
Apostle
there
reasoneth
the
matter
from
the
Holy
thinges
and
place
that
is
Holy
,
to
the
Ministrie
of
the
Gospell
:
as
also
from
the
Sacrifices
and
that
part
of
the
Sanctuarie
which
is
the
Altar
,
to
the
due
maintenance
accrewing
to
the
M●nister
by
his
labours
in
the
Gospell
.
Which
is
argument
euident
enough
,
that
it
fareth
as
well
with
his
liking
,
that
the
Ministers
of
the
New
Testament
,
as
they
of
the
Old
,
should
haue
their
set
and
semblable
allowance
whereupon
to
liue
.
3.
In
their
third
Argument
,
Th●
3.
Obiection
answeared
.
wee
say
to
them
:
First
,
those
Fathers
in
these
Primitiue
times
,
before
the
Law
was
giuen
them
,
had
many
thinges
in
vse
,
which
were
not
so
answearable
to
the
Christian
perfection
,
which
Christ
hath
enioyned
,
and
which
in
processe
of
time
by
Law
were
inhibited
,
and
at
the
last
,
by
Christ
reformed
.
But
we
say
also
,
that
they
had
many
things
,
which
by
degrees
in
the
fulnesse
of
time
,
God
brought
into
the
World
;
so
as
their
times
were
the
initiation
&
imitation
of
mans
life
.
Wee
haue
further
and
fuller
to
answere
,
that
in
the
age
they
liued
,
there
was
no
such
need
that
any
Prouiso
or
Law
should
be
made
of
Stypend
,
for
the
stay
and
supportation
of
the
Clergie
,
in
asmuch
as
the
first
borne
were
then
Priestes
,
who
by
the
right
and
prerogatiue
of
their
birth
,
had
a
double
part
and
portion
of
inheritaunce
.
Now
the
examples
wherewith
they
furnish
their
Argumentes
,
seeme
rather
to
commaunde
then
countermaunde
Tything
.
For
if
the
Fathers
then
in
those
first
times
,
either
vowed
or
performed
Tythes
to
their
Ministers
,
who
then
stood
in
no
such
need
of
them
,
hauing
of
their
owne
enough
to
liue
by
,
and
hauing
no
charge
and
commaundement
for
Tything
;
much
more
should
Christians
with
more
chearely
mindes
,
pay
their
Tithes
to
such
as
without
such
helpes
cannot
continue
their
labours
in
Gods
Vineyard
;
especially
for
that
Christ
and
his
blessed
Apostles
doe
not
onely
commend
and
commaund
this
care
vnto
vs
,
but
vrge
them
and
perswade
them
by
promise
of
reward
to
be
awarded
towardes
them
that
shall
duely
and
truely
pay
them
vnto
such
.
And
this
Answere
I
suppose
may
giue
satisfaction
to
this
third
Obiection
.
4.
To
their
fourth
Argument
wee
answere
;
that
First
fruites
and
Oblations
,
The
.4
.
Obiection
answered
,
are
now
no
more
required
,
in
asmuch
as
all
Sacrifices
are
extinct
&
buried
in
the
Sacrifice
of
Christ
,
beside
the
Sacrifice
of
Prayse
and
Thankesgiuing
,
which
is
neuer
out
of
date
.
Wherefore
according
to
the
Canon
;
The
cause
ceasing
,
the
effect
,
arysing
out
of
the
Cause
,
ceaseth
.
But
as
for
such
kindes
of
Tythes
,
by
which
the
poore
are
maintained
,
Christ
by
a
new
Law
hath
rather
further
confirmed
them
,
then
infringed
them
;
when
as
without
limitation
of
number
,
or
proportion
,
hee
commaundeth
vs
to
giue
the
remainder
to
the
poore
;
where
hee
giueth
vs
this
charge
:
Luke
.
11.
●1
.
Giue
Almes
of
those
thinges
which
you
haue
.
Now
I
should
thinke
that
Christians
haue
the
lesse
cause
to
complaine
,
by
how
much
the
easier
it
is
to
be
subiect
to
the
payment
of
Tythes
in
one
kind
,
then
to
be
vnder
the
burthen
of
them
all
:
and
for
asmuch
as
that
which
is
giuen
out
of
one
kind
to
the
reliefe
of
the
Ministers
,
and
the
poore
,
and
to
other
good
vses
,
is
without
dammage
vnto
priuate
mens
estate
.
But
vnder
the
name
of
thinges
abrogated
,
that
may
not
be
withholden
,
which
is
demaunded
for
such
employmentes
,
as
are
to
this
day
needfull
,
publique
and
common
.
The
5.
Obiect
on
answer●d
.
To
their
fift
Argument
we
reply
;
That
many
thinges
are
of
such
nature
,
as
will
not
be
fitting
to
euery
place
alike
,
but
may
well
in
some
places
be
performed
,
and
in
othersome
prohibited
For
as
Cicero
sayth
for
Balbus
,
The
differing
estates
of
Cities
,
enforceth
a
necessarie
dissimilitude
of
Lawes
.
For
all
Manners
belong
not
to
all
men
:
all
Meates
goe
not
downe
with
all
stomackes
;
one
Ayre
agree
not
with
all
constitutions
:
so
some
Lawes
are
sutable
to
some
people
,
and
othersome
to
others
;
and
all
,
and
the
some
are
not
expedient
for
all
Euery
Shooe
will
not
be
drawne
on
the
Foote
of
euery
Church
:
one
kind
of
Medicine
or
Phisicke
is
not
to
be
ministred
to
euerie
Stomacke
.
That
Phisicke
that
fitteth
younger
age
,
is
not
kind
for
the
same
Disease
when
yeares
are
come
vpon
vs.
One
Discipline
may
be
for
a
Citie
,
which
a
Kingdome
cannot
fare
with
One
Ceremonie
may
sort
with
the
times
of
peace
which
holdeth
no
corespondencie
with
the
aduerse
seasons
of
Warre
and
Persecution
.
Wee
may
not
looke
that
an
vniforme
Regiment
,
may
serue
the
Church
as
wel●
in
her
infancie
,
as
in
her
riper
and
older
age
:
in
persecution
,
and
in
peace
:
to
her
when
shee
fleeth
with
the
Woman
into
the
Wildernesse
,
and
to
her
when
shee
is
at
rest
with
the
Doue
in
the
Arke
:
to
her
when
she
layeth
desolate
in
the
Caues
of
the
earth
,
and
to
her
when
she
sitteth
as
a
Queene
in
her
Throane
:
to
her
when
she
is
at
one
time
vnder
the
Heathen
,
and
to
her
when
she
is
at
another
time
vnder
the
Christian
Gouernour
:
to
her
when
at
one
time
she
dwelleth
in
Jerusalem
,
a
Citie
that
is
at
vnitie
in
it selfe
;
and
at
another
,
when
she
is
deuided
in
Jacob
,
and
scattered
in
Jsrael
,
&
hath
no
certaine
dwelling
place
:
to
her
in
the
time
when
her
Bridegroome
is
with
her
,
and
to
her
in
her
Widdow-hood
when
her
Bridegroome
is
taken
away
from
her
.
Is
there
any
Tunicle
or
Garment
that
can
fitte
the
Moone
now
in
the
full
,
afterward
in
the
waine
,
subiect
by
Nature
to
alternall
exchange
?
Psal
.
45.
The
Psalmist
telleth
vs
of
the
Kinges
Daughter
,
that
howbeit
her
glorie
is
Wonderfull
within
,
yet
her
outward
Attire
is
of
sundry
colours
.
It
is
well
sayd
of
Musculus
:
Musculus
.
Si
reuocas
temporum
illórum
mores
,
primum
conditiones
et
statum
quoque
illorum
reuoca
;
If
you
will
call
home
againe
the
manners
of
first
times
,
first
call
home
againe
the
conditions
and
state
of
the
sayd
times
.
Tertull
.
de
vel
.
virginibus
And
heere
Tertullian
his
Rule
is
irresistable
,
Regula
fidej
immobilis
,
irreformabilis
,
caetera
disciplinae
et
conuersationis
admittunt
nouitatem
correctionis
:
The
squire
and
rule
of
Fayth
is
vnmoueable
,
vnreformable
,
other
thinges
that
appertaine
to
G●●ernment
and
Conuersation
,
admit
the
newnesse
of
Reformation
.
It
was
conuenient
that
the
Communion
should
be
celebrated
by
Christ
at
Supper
time
,
in
the
euening
;
because
the
Passeouer
by
the
exigence
of
the
Law
,
1.
Cor
.
11.15
.
was
to
be
eaten
betweene
the
two
Eueninges
:
the
Communion
succeding
in
the
roome
of
the
Passeouer
.
But
this
fashion
is
not
so
fitte
for
vs
,
how
be
it
it
pleaseth
the
Anabaptistes
to
reteine
it
.
Act.
8.36
.
The
Apostles
Baptized
in
Riuers
and
Fountaines
:
is
this
consequence
to
be
concluded
therevpon
,
that
wee
must
therefore
forsake
our
Assemblies
to
imitate
their
Fancies
?
Were
the
state
of
the
times
wherein
wee
liue
,
sembl●ble
to
theris
,
the
Sword
of
the
Persecutor
then
raging
among
them
,
there
were
some
equitie
and
reason
for
it
.
In
the
times
of
the
Apostles
,
the
Christians
sold
their
Landes
,
and
layde
downe
the
Monies
they
had
receiued
for
them
at
the
feete
of
the
Apostles
:
Act.
4.37
.
Now
will
any
man
thinke
that
this
their
deuotion
is
of
necessitie
to
be
drawne
into
custome
and
common
imitation
?
In
the
Apostles
times
,
there
were
no
Vniuersities
or
Societies
of
Learning
:
What
shall
wee
therupon
breake
downe
the
Carued
workes
of
collegiate
Houses
with
Axes
&
Hammers
,
and
disseuer
their
Societies
?
In
the
times
of
the
Apostles
,
there
were
no
Hospitals
&
Almeshouses
for
the
poore
;
Shall
we
thereupon
be
checked
for
hauing
them
?
In
primitiue
times
,
the
sacred
Bible
remained
vndeuided
into
Chapters
and
Verses
:
What
of
that
?
that
is
nothing
to
vs
that
haue
them
thus
distinguished
vnto
vs.
In
auncienter
times
there
was
no
distinction
made
of
Parishes
:
but
we
need
not
care
for
that
,
this
Custome
carrying
such
congruitie
with
our
times
.
But
apply
wee
our selues
to
the
cause
of
Tythes
:
Some
places
haue
their
immunities
by
themselues
,
&
are
not
charged
with
tythes
:
yet
in
liew
therof
,
Ministers
are
there
mainteined
by
as
sufficient
supplyes
.
As
S.
Paul
tooke
no
Stipende
at
all
of
some
for
his
labours
in
his
calling
;
in
as
much
as
hee
brought
in
his
lyuing
otherwayes
;
yet
doubteth
not
to
tell
them
,
that
by
right
hee
might
haue
claymed
it
:
and
that
whatsoeuer
hee
did
for
some
speciall
respects
,
his
examples
should
not
preiudice
or
defraude
others
in
that
which
was
their
due
.
In
the
like
manner
wee
determine
it
,
that
all
allowance
was
made
in
another
kind
to
them
who
had
not
their
Tythes
in
kind
,
which
to
those
that
receiue
their
Tythes
in
kind
,
is
not
prescribed
.
And
as
the
auntient
Kinges
of
the
Persians
,
there
imposed
no
Tribute
vpon
their
Subiectes
where
they
came
in
with
their
voluntarie
beneuolence
;
which
encreased
the
Kinges
Coffers
as
much
as
the
other
:
so
the
examples
of
such
as
liue
by
their
sette
and
certaine
Stipendes
,
must
not
be
pleaded
to
the
hurt
of
them
,
who
are
supported
and
susteined
by
their
Tythes
.
The
6.
Obiection
answeared
.
6.
To
their
sixt
Obiection
,
wee
make
this
replication
.
Albeit
Tythes
and
First
fruites
seeme
to
be
vnder
one
kind
;
yet
are
they
for
great
cause
so
distinguished
,
and
deuided
betweene
themselues
,
that
both
of
them
are
not
by
the
same
Law
to
be
required
.
For
,
First
fruites
were
a
certaine
kind
of
Sacrifice
,
which
was
rather
to
be
performed
to
God
,
then
to
men
;
that
the
rest
of
the
Fruites
might
be
sacred
and
hallowed
,
by
the
oblation
of
these
.
Now
Oblations
herein
,
were
knowne
from
Tythes
,
by
this
marke
of
diff●rence
;
that
these
were
immediatly
offered
to
God
,
no
other
middle
thing
comming
betwixt
them
.
But
Tythes
rather
for
the
maintenance
of
the
Priestes
that
should
execute
Gods
seruice
,
then
any
way
to
dignifie
them
,
were
appoynted
to
be
payde
vnto
t●em
.
Now
the
one
of
them
,
we
acknowledge
to
be
voyded
;
neither
doe
wee
hold
that
a●y
other
S●crifice
beside
that
of
Prayse
and
Thank●sgiuing
,
to
be
further
required
:
but
we
are
of
the
minde
,
that
the
other
is
not
abrogated
,
or
to
be
abrogated
.
The
Sacrifice
of
Christ
being
satisfactorie
and
sufficient
in
it selfe
,
wee
haue
now
no
more
need
of
other
Sacrifices
,
whereby
to
Worship
God
;
but
there
is
more
then
need
of
setting
out
of
Stipendes
due
to
Gods
Ministers
,
for
the
vpholding
of
their
Profession
,
whether
by
the
Tenth
or
Ninth
part
,
or
any
other
fit
proportion
:
vnlesse
we
list
to
quench
the
light
of
the
Gospell
,
that
hath
so
commaunded
it
.
7.
To
their
seauenth
Allegation
we
must
answere
;
That
we
doe
not
,
or
cannot
deny
,
The
7.
Obiection
answeared
.
that
the
greater
part
of
men
,
especially
of
the
sort
of
sacrificing
Shauelinges
,
haue
filthily
&
nefariously
abused
their
Tythes
:
but
make
this
the
issue
thereof
,
that
therevpon
the
duetie
of
Tything
should
cease
,
and
that
the
abuse
of
euery
thing
,
iustly
taketh
away
the
very
vse
of
the
thing
it selfe
:
I
cannot
behold
what
should
be
left
wherevpon
we
should
liue
.
Doe
not
Doctors
and
Learned
men
much
abuse
their
great
Learning
?
Doe
not
Magistrates
peruert
Law
;
racke
their
Authoritie
,
&
exceed
too
much
in
their
impositions
of
Customes
and
Subsidies
?
Doe
not
euery
one
of
vs
,
offer
abuse
to
our
Meates
and
Drinkes
,
the
good
creatures
of
God
giuen
vs
for
the
preseruation
of
life
,
whilest
we
take
them
not
to
the
seruing
of
our
needes
,
but
to
the
fulfilling
of
our
needes
,
but
to
the
fulfilling
of
our
lustes
?
Nay
by
this
fond
Conclusion
,
they
would
giue
vs
the
Sunne
it selfe
,
were
it
to
be
taken
out
of
the
Firmament
;
because
many
in
a
blind
deuotion
,
haue
fallen
downe
before
it
,
and
worshipped
it
.
Yea
put
we
the
case
thus
;
Wee
may
lay
downe
our
Weapons
,
and
strippe
our selues
out
of
our
Armour
,
and
goe
out
naked
against
the
Enimie
,
for
that
the
treacherous
and
trayterous
sort
haue
so
nefariously
abused
these
,
to
the
detriment
and
destruction
of
their
Common
wealth
and
Nation
.
Further
graunt
this
Theoreme
and
Conclusion
,
and
what
shall
let
vs
to
wring
out
of
Chyrurgians
handes
their
Kniues
,
Sawes
,
and
such
vtensils
of
theirs
,
which
they
vse
in
extremities
vpon
putrified
members
?
in
as
much
as
venterous
Emperickes
and
Dog-leeches
,
learnedly
vnlearned
haue
thereby
beastly
and
barbarously
butchered
such
as
they
haue
lighted
on
.
The
Philosophers
bring
all
the
benefites
we
enioy
,
to
three
generall
heads
.
1.
To
the
Goods
of
Fortune
.
2.
Of
the
Minde
.
3.
Of
the
Body
.
Of
the
first
kind
,
are
those
that
are
without
the
man
,
as
otherwise
hauing
his
beeing
without
these
,
but
his
better
being
by
them
,
as
Riches
,
Honor
,
Friendes
,
and
such
like
.
Of
the
second
sort
is
the
Intellectuall
part
of
man
,
the
inward
faculties
and
indumentes
of
the
Minde
.
Of
the
third
rancke
,
are
the
outward
powers
and
abilities
of
the
Body
,
as
Strength
,
Health
,
Beautie
,
and
the
like
.
But
giue
mee
one
of
these
that
is
not
intemperately
misused
by
euery
one
of
vs
:
Now
might
their
Logicke
take
place
,
that
such
thinges
that
are
giuen
vs
for
good
causes
,
for
the
corruptions
sake
that
we
haue
cast
vpon
them
,
should
be
taken
from
vs
,
there
is
no
other
shift
for
vs
then
,
but
to
goe
out
of
Nature
,
and
to
bid
a
farewell
to
all
togeather
.
Wherefore
,
as
they
doe
but
reason
absurdly
,
that
dispute
thus
;
That
man
is
to
be
depriued
of
his
Meates
and
Drinkes
,
because
hee
hath
mispent
them
and
abused
them
:
so
it
is
as
sottish
a
sequell
,
that
Teachers
should
be
triced
of
their
Tythes
,
because
the
most
part
haue
no
skill
or
will
,
well
to
vse
them
.
Thus
their
principall
Obiections
being
assoiled
,
I
hold
,
all
our
Aduersaries
can
say
else
,
Why
Tythes
should
not
be
due
by
the
Law
of
God
;
not
to
be
worth
our
answering
.
Simple
Negation
is
answere
sufficient
,
to
such
Obiections
as
Fancie
hath
conceiued
:
and
sylence
and
sufferance
,
is
the
best
Apologie
to
be
put
in
against
Petulancie
:
such
as
was
Isaacs
to
Ismael
.
Wherefore
to
friuolous
reasons
wee
say
no
:
and
to
such
as
are
contumelious
,
we
say
nothing
.
Now
it
remayneth
that
wee
vphold
the
Affirmatiue
part
,
and
shew
what
wee
haue
to
say
for
our
defence
of
our
iust
tytle
and
clayme
vnto
Tythes
:
Reasons
in
t●e
behalfe
of
Tythes
,
that
they
are
due
by
Gods
law
.
The
first
reason
.
and
we
dispute
thus
.
Whatsoeuer
things
haue
introduction
and
foundation
both
in
the
Lawes
of
God
,
and
Nature
,
are
still
to
be
continued
:
but
the
Pension
and
Proportion
of
Tythes
,
is
of
this
condition
;
therefore
to
be
vpholden
and
continued
.
The
Minor
and
Assumpt
of
this
Syllogisme
is
thus
cleared
;
for
that
Naturall
reason
suggesteth
,
that
such
as
serue
the
Common
wealth
,
should
liue
vpon
the
common
Contributions
,
whether
by
the
Tenth
or
Eleuenth
part
,
as
ye
please
.
To
this
,
all
the
Stories
of
the
Gentiles
doe
beare
witnes
,
euery
Nation
plenarily
prouiding
for
their
Priestes
.
So
did
Micha
the
man
of
Ephraim
,
mentioned
in
the
Booke
of
Judges
vnto
vs
,
who
hauing
set
vp
his
Temple
&
his
Idoll
,
Iud.
17.5
.
&
first
designed
one
of
his
Sonnes
to
be
the
Priest
,
Impleuit
manum
,
the
Text
sayth
,
he
gaue
him
state
&
possession
of
Priesthood
,
&
of
all
the
Profites
and
appurtenaunces
thereunto
.
The
same
man
hauing
gotten
a
Stripling
and
Young
fellow
out
of
Bethlehem
Judah
that
was
a
Leuite
,
and
hauing
consecrated
and
ordered
him
a
Priest
,
Iud.
17.10
.
hee
assigned
a
certaintie
of
Stipend
vnto
him
.
The
same
vse
the
Egyptians
before
him
,
gaue
vnto
their
Magj
,
and
men
of
Profession
.
And
Iezabel
afterward
so
cherished
her
Chaplaines
the
Asses
of
Baa●
,
as
they
sate
at
her
owne
Board
.
The
Ba●ilonians
were
good
to
their
Wise-men
of
this
facultie
;
and
so
were
the
other
Nations
,
who
had
their
Mystae
Professors
,
and
practisers
of
the
misteries
of
Religion
.
And
that
Tythes
were
of
Diuine
,
as
of
Humaine
sanction
and
foundation
,
it
appeareth
,
in
that
Moses
by
the
instinct
and
instigation
of
God
,
instituted
and
commaunded
them
:
and
for
that
good
&
godly
men
before
the
Law
,
which
by
the
secret
direction
,
and
operation
of
the
Spirit
,
gaue
the
Tythes
of
their
whole
Estate
:
and
for
that
the
most
of
the
Gentiles
,
eyther
exhibited
their
Tythes
,
or
otherwise
as
sufficient
a
satisfaction
to
such
as
were
their
Priestes
.
Wee
haue
Plutarch
for
one
Author
,
that
Hercules
made
Oblation
of
euery
Tenth
Bullocke
,
which
by
strong
hand
he
had
taken
away
from
Geiron
in
Palatine
.
And
it
is
reputed
,
that
Cartalus
was
sent
to
Tyrus
by
the
Carthaginians
vnto
Hercules
,
to
offer
vnto
him
,
the
tenth
part
of
the
spoyle
that
he
had
gotten
at
Sicilia
.
Historiographers
relate
further
,
that
the
Tythes
of
the
prey
of
the
Platean
Warres
were
dedicated
to
the
Gods
.
Eccl●s
.
hist
.
lib
.
7.
cap
.
25.
Socrates
telleth
vs
in
his
Ecclesiasticall
Kalenders
,
that
Alcibiados
gaue
order
for
the
payment
of
Tythes
by
all
such
as
should
sayle
from
Pontus
.
When
the
Veij
were
taken
Prisoners
,
and
Peace
was
concluded
with
the
Volscians
,
Camillus
was
a
meanes
vnto
the
Romaenes
,
that
the
Tenth
part
of
the
Bootie
brought
from
the
Veij
,
which
was
their
Votarie
for
the
Victorie
,
should
be
payde
to
the
God
Apollo
;
which
by
the
Senate
,
Bishoppes
,
and
Assemblie
,
was
ratified
at
Rome
.
So
Plinie
reporteth
of
the
Arabians
,
Lib
.
12.
cap
.
14.
that
they
payed
their
Tythes
to
their
God
,
whom
they
sirnamed
Sabis
.
Thus
wee
see
how
all
,
or
the
most
of
the
Gentiles
,
by
the
verie
light
and
fight
of
Nature
(
the
God
of
Nature
printing
it
in
their
mindes
)
perceiued
that
some
part
,
and
for
the
most
part
,
the
Tenth
of
their
Fruites
and
Increase
,
should
accrew
to
the
prouision
of
the
Priestes
.
Hereupon
may
we
safely
and
sufficiently
conclude
,
that
Tythes
are
of
Naturall
and
Diuine
Law
;
and
so
neuer
to
be
repealed
.
The
2.
Reason
for
the
defence
of
Tythes
.
2.
Let
our
second
Syllogisme
be
set
out
in
this
sort
.
That
which
the
Magistrate
in
a
good
and
vpright
iudgement
hath
ordered
,
who
hath
also
Commission
so
to
doe
;
that
is
of
euery
one
absolutely
to
be
obeyed
,
and
not
to
be
violated
:
But
whereas
a
Pension
is
due
to
the
Ministrie
,
and
the
Magistrate
liketh
best
of
that
Number
,
that
was
of
Gods
institution
,
then
of
any
other
of
humane
inuention
:
wee
ought
all
of
vs
to
submit
our selues
to
this
.
3.
Let
our
third
Reason
be
thus
endited
.
The
3.
Reason
for
the
right
of
Tythes
.
Whatsoeuer
thinges
wee
haue
receiued
on
that
condition
,
to
pay
a
part
of
them
to
others
;
it
is
iust
and
right
,
that
out
of
them
,
that
part
should
be
satisfied
.
But
of
all
our
Reuenewes
receiued
from
God
,
there
is
this
Condition
;
That
we
pay
backe
a
part
of
them
:
therefore
that
we
so
doe
it
,
is
but
our
duetie
.
The
Minor
of
the
Reason
is
three
seuerall
wayes
prooued
.
1.
In
the
behalfe
of
God
,
who
for
no
other
consideration
,
hath
giuen
vs
the
Fruites
and
Foyson
of
the
Earth
,
and
all
other
benefites
,
then
that
out
of
them
we
should
spare
and
spend
something
vpon
godly
vses
,
to
the
good
of
the
Church
,
and
enlargement
of
his
Glorie
.
Extra
.
de
.
dec
.
c
.
Cum
non
sit
.
Hereupon
saith
Innocentius
:
That
God
by
a
speciall
Title
hath
reserued
vnto
himselfe
the
Tythes
,
in
signe
of
an
vniuersall
dominion
and
power
that
he
hath
ouer
all
.
Now
such
thinges
are
giuen
to
God
,
which
are
ministred
to
his
Seruantes
,
and
to
the
poore
,
that
belong
vnto
him
.
And
the
Lord
demandeth
of
vs
not
reward
,
but
worship
.
And
it
is
a
marke
of
his
marueilous
munificence
,
that
for
the
wholo
he
hath
giuen
,
he
requireth
as
requitall
,
but
the
Tenth
part
againe
.
2.
This
is
also
made
good
on
his
behalfe
who
hath
bought
any
Farme
of
a
man
,
which
is
put
ouer
to
him
,
or
purchased
,
or
otherwise
by
right
of
descent
obtained
,
but
with
this
Prouiso
howsoeuer
,
to
pay
the
Tenth
part
of
the
Profites
thereof
to
this
or
that
person
.
Otherwise
there
is
none
so
simple
,
but
knoweth
that
those
Farmes
that
are
free
of
such
paimentes
and
disburcements
are
of
better
worth
.
Wherefore
for
this
cause
,
Tythes
out
of
those
Landes
,
are
due
to
the
Lettor
,
the
profites
whereof
thou
buyest
at
the
cheaper
hand
.
Wherefore
Augustine
sayth
:
Decimae
debentur
ex
debito
,
et
ij
quj
da●e
nolunt
,
alienas
res
inuadunt
;
Tythes
are
a
due
debt
;
and
such
as
refuse
to
pay
them
,
doe
enter
into
the
right
of
others
.
3.
The
third
Proofe
concerneth
the
verie
Law
it selfe
,
which
determineth
a
Tyth
to
be
a
reall
burden
,
which
naturally
followeth
the
owner
of
the
Fruits
.
Now
whereas
Proprietaries
&
Possessors
,
are
by
Lawes
enforced
to
susteine
all
other
burdens
that
pertaine
to
Farmes
,
Mannors
,
or
Inheritance
:
there
is
litle
equitie
in
it
to
wrangle
,
or
be
at
difference
,
touching
the
sole
and
onely
burden
of
Tythes
.
Now
lay
we
these
togeather
into
one
summe
,
and
it
will
appeare
that
Tythes
are
of
Diuine
and
Humaine
authoritie
:
that
in
as
much
as
wee
giue
,
as
it
is
meete
we
should
,
what
is
due
to
Men
,
out
of
the
Goodes
we
enioy
:
We
ought
much
more
to
giue
vnto
God
of
the
Goodes
and
Commodities
that
we
hold
by
him
.
4.
Let
this
be
our
next
Reason
.
The
4.
Reason
for
the
defence
of
Tythes
.
No
Pension
that
is
indifferent
and
tollerable
,
is
to
be
detained
from
the
common
vse
:
but
of
this
kind
and
condition
are
Tythes
;
therefore
we
are
not
at
any
hand
to
hold
them
.
He
that
beeing
reckelesse
of
right
or
reason
,
as
disposed
to
denie
whatsoeuer
is
affirmed
,
misliketh
with
the
Maior
Proposition
of
this
Argument
,
is
to
be
put
ouer
to
the
iudgement
of
Plato
,
and
Cicero
,
in
the
cause
,
who
take
vs
to
be
borne
on
that
condition
,
in
part
to
benefit
our
priuate
Friendes
,
and
in
part
to
be
commodious
to
our
Countrie
,
the
common
nursing
Parent
and
Friend
to
vs
all
.
Or
otherwise
he
may
be
sent
to
the
Schoole
of
his
betters
,
and
by
the
examples
of
Worthies
afore-times
,
who
haue
spent
their
Liuinges
and
Liues
,
for
their
Countries
,
take
Lesson
of
imitation
:
of
which
sort
was
Moses
,
who
with
his
manhood
;
Aaron
,
who
with
his
eloquence
;
Sampson
,
who
with
his
strength
;
Dauid
and
Salomon
,
who
with
their
Wisedome
,
were
seruiceable
to
the
places
wherein
they
lyued
.
Among
the
Heathens
,
wee
haue
had
Curtius
,
Theseus
,
Thrasybulus
,
Aratus
,
Syciomus
,
the
Decij
,
the
Philerj
,
that
were
brethren
,
Demaratus
the
Lacedemonian
,
Pierta
Daughter
to
that
famous
Pythus
,
and
Placidia
Sister
to
the
Emperour
Honorius
;
all
which
were
content
to
abide
all
aduentures
for
the
furtheraunce
and
aduancement
of
the
common
good
.
Now
the
Assumption
or
Minor
of
this
Syllogisme
,
that
the
Tenth
portion
of
the
Fruites
of
the
Earth
,
is
of
middle
and
indifferent
condition
;
is
easily
euicted
,
especially
if
we
shall
compare
them
togeather
with
exactions
and
impositions
that
are
of
other
nature
.
The
Egiptians
departed
with
the
fift
part
of
their
estate
vnto
their
Kings
.
Diodorus
Siculus
speaketh
of
a
King
of
Egipt
,
that
gaue
the
yearely
Custome
of
the
Fish
that
came
out
of
Pooles
to
his
Queene
to
finde
her selfe
Apparrell
;
which
came
to
a
Talent
of
Siluer
by
the
day
.
Herodotus
telleth
vs
of
wonders
of
Distributions
arysing
from
the
Waters
of
Nilus
,
to
the
proper
vse
of
euery
seuerall
inhabitant
thereabout
,
and
of
the
mightie
Subsidie
,
that
from
thence
groweth
to
the
Kinges
.
And
Dion
in
his
Chronicle
,
in
the
life
of
Augustus
Caesar
,
relateth
,
how
when
as
Augustus
was
enforced
to
maintaine
three
and
twentie
Armies
,
he
leuied
the
twentie
part
of
euery
mans
estate
,
and
of
such
Donations
,
Legacies
,
and
Giftes
,
that
were
bequeathed
at
the
time
of
death
:
bearing
the
World
in
hand
,
that
he
found
recordes
of
that
Custome
formerly
performed
in
the
Rolles
and
Registers
of
Caesar
.
The
Cholchi
deliuered
an
hundred
male
Children
,
and
and
so
many
Virgins
,
to
their
Princes
in
way
of
Taske
or
Tribute
.
The
Thuringi
yearely
payed
ouer
to
the
Kinges
of
the
Ungatinus
,
the
Tenth
number
aswell
of
all
their
Goods
,
as
of
their
Children
.
But
a
greater
yoake
they
must
put
their
neckes
to
,
who
are
vnder
the
tyrannie
and
slauerie
of
the
Turkes
,
who
pay
the
fourth
of
all
their
Fruites
,
and
encrease
of
the
Earth
,
and
of
their
labors
in
their
seuerall
trades
:
yea
,
pay
Toll
monie
for
euery
.
Seruant
that
they
keepe
:
which
if
their
estates
cannot
beare
,
they
must
make
it
good
by
begging
it
at
the
High-wayes
side
,
or
by
selling
away
themselues
as
Bondslaues
.
Now
compare
and
lay
togeather
Tythes
with
these
Tributes
,
and
who
will
not
pronounce
them
to
be
tollerable
or
equall
?
5.
Our
fift
Conclusion
is
composed
in
this
wise
.
The
5.
Reason
for
the
maintenaun●e
of
Tythes
.
If
it
be
a
good
and
godly
worke
to
vphold
learned
Teachers
of
the
word
of
God
,
and
such
Schooles
wherein
they
are
taught
and
trayned
vp
,
and
therewithall
the
poore
and
helpelesse
,
as
the
Widowes
,
Fatherlesse
,
and
such
as
are
in
Captiuitie
and
Necessitie
;
truely
,
Tythes
that
haue
this
vse
and
end
in
them
,
are
not
to
be
neglected
.
The
6.
reason
.
6.
Wee
further
argue
in
this
case
from
the
effectes
.
Whatsoeuer
thinges
are
giuen
to
the
benefite
of
the
giuer
and
receiuer
,
are
not
to
be
inhibited
:
But
Tythes
conscionably
and
faythfully
performed
,
are
of
this
effect
:
Wherefore
they
are
not
to
be
inhibited
or
kept
backe
.
That
Tythes
benefite
the
receiuers
of
them
,
is
generally
confessed
,
it
needeth
not
to
be
prooued
.
The
profite
that
redoundeth
to
the
Donor
or
Giuer
,
is
the
question
,
which
we
must
put
out
of
question
.
Ramerus
maketh
a
foure-fold
fruite
growing
out
of
this
Stalke
.
1.
A
greater
plentie
and
encrease
of
Corne
.
2.
Health
of
Bodie
.
3.
Forgiuenesse
of
Sinne
.
4.
Reward
in
the
life
to
come
.
In
the
two
first
,
S.
Augustine
giueth
sentence
with
him
,
thus
speaking
in
the
cause
.
Si
decimam
dederis
,
non
solum
samtatem
fructuum
,
sed
et
sanitatem
corporum
consequeris
:
By
the
payment
of
Tythes
,
thou
shalt
obtaine
holsome
Fruite
,
and
an
holsome
Body
.
And
in
the
same
Chapter
he
dilateth
vpon
the
other
two
effectes
thereof
;
which
hauing
a
good
and
godly
exposition
,
are
not
of
ordinarie
or
meane
condition
.
Search
the
Scriptures
,
and
yee
shall
see
what
liberall
Promises
are
made
by
God
to
such
as
walke
after
his
Rule
.
7.
In
the
next
place
,
we
please
to
dispute
,
The
7.
reason
.
à
contrariò
,
from
the
contrarie
consequent
,
and
thus
to
forme
our
Argument
:
If
more
mishap
&
misery
haue
befallen
such
in
their
fortunes
and
affaires
,
that
haue
either
wilfully
kept
backe
,
or
fraudulently
payed
Tythes
,
then
they
could
haue
susteined
,
if
they
had
performed
the
fift
part
:
how
dare
any
man
by
violating
this
duetie
,
run
vpon
the
Pike
of
so
great
a
danger
?
But
whether
this
be
so
or
no
,
Augustine
shall
tell
you
who
presseth
and
prosecuteth
this
poynt
very
much
.
Cum
decimas
dando
caelestia
ac
terrena
possis
promereri
,
pro
auaritia
tua
,
duplici
benedictione
fraudaris
:
Whereas
by
due
performance
of
thy
Tythes
,
thou
mayest
haue
Heauenly
and
Earthly
blessinges
giuen
thee
;
thou
by
thy
couetousnesse
,
doest
bereaue
thy selfe
of
this
double
Blessing
.
Haec
est
enim
Domini
iustissimi
consuetudo
,
vt
si
tu
illi
decimam
non
dederis
,
tu
ad
decimam
reuoceris
:
dabis
impio
militi
,
quod
non
vis
dare
sacerdoti
:
For
this
is
the
proceeding
of
the
righteous
Lord
,
that
if
thou
shalt
not
giue
thy
Tyth
to
him
,
thou
shalt
be
made
to
pay
thy
Tyth
:
thou
shalt
giue
to
a
wicked
Souldier
which
thou
wouldest
no
giue
to
the
Lordes
Minister
.
Non
enim
Deus
noster
postulat
praemium
,
sed
honorem
:
et
qui
dignatus
est
nobis
totum
dare
,
decimam
dignatur
a
nobis
recipere
,
non
sibi
sed
nobis
proculdubio
profuturam
:
For
our
God
requireth
not
our
reward
,
but
our
reuerence
:
and
hee
that
vouchsafeth
to
giue
vs
the
whole
,
vouchsafeth
to
receiue
of
vs
the
Tenth
part
,
not
as
profitable
to
him
but
without
all
manner
of
doubt
,
as
beneficiall
vnto
vs.
Quod
non
accipit
Christus
accipit
fiscus
,
That
which
Christ
taketh
not
,
the
Kinges
Coffer
taketh
.
Has
calamitates
si
datis
decimis
euitemus
,
non
parum
acquisiuimus
boni
.
Cogitandum
est
autem
quid
,
si
nullas
decimas
demus
,
sit
futurum
:
nempe
vt
nostro
ipsorum
damno
facti
cautiores
,
tandem
videamus
aliquid
in
publicum
conferendum
,
quicquid
id
sit
,
vnde
qui
reipublicae
seruiunt
,
alantur
:
If
we
shall
eschew
these
calamities
by
payment
of
Tythes
,
we
shall
procure
thereby
no
small
good
to
our selues
.
And
let
vs
consider
what
will
come
to
passe
by
neglect
of
this
duetie
,
that
so
our
owne
detriment
making
vs
prouident
,
we
may
at
last
perceiue
that
something
in
common
is
to
be
contributed
,
whatsoeuer
it
be
,
whereby
they
that
serue
the
Commonwealth
,
may
be
susteined
.
8.
The
circumstaunce
of
the
persons
to
whom
Tythes
are
to
be
payde
,
The
8.
Reason
helpeth
vs
with
an
argument
by
way
of
comparison
from
the
lesser
to
the
greater
,
in
this
manner
.
If
this
portion
of
Tythes
,
was
payable
to
them
that
were
of
inferiour
rancke
and
degree
:
it
is
much
more
payable
to
those
whose
dignitie
and
ministrie
is
greater
:
Now
such
is
the
ministrie
of
the
Gospell
,
without
all
comparison
,
beyond
the
Priesthood
of
the
Law
.
The
excellencie
of
the
same
beyond
the
other
,
is
layde
out
by
S.
Paul
in
his
latter
Letter
vnto
the
Corinthians
,
where
the
differences
are
thus
made
,
that
the
Leuiticall
Priestes
were
but
Lecturers
of
the
Letter
,
and
Seruantes
of
the
Cyphers
and
shadowes
:
but
the
Apostles
were
the
Ministers
of
the
Spirit
of
the
soule
and
substance
of
these
shadowes
.
They
told
vs
of
times
to
come
:
these
,
of
times
past
.
9.
Of
the
other
side
wee
may
reason
in
the
cause
,
The
9.
Reason
in
the
persons
of
the
pay-maisters
of
these
Tyths
.
If
they
paied
their
Tythes
,
who
had
all
thinges
more
imperfect
;
wee
who
ought
to
expresse
a
more
perfect
righteousnesse
,
are
much
more
bound
to
this
.
For
the
Night
is
past
,
and
the
Vaile
,
and
the
Curtaines
of
the
Shadowes
are
drawne
aside
.
And
it
is
the
Sentence
that
proceedeth
from
the
mouth
of
Christ
;
Mat
.
5.
Except
your
righteousnesse
shall
exceed
the
righteousnesse
of
the
Scribes
and
Pharises
,
yee
shall
not
enter
into
the
kingdome
of
heauen
.
The
10.
Reason
.
10.
Adde
we
to
the
premised
Assertions
and
Conclusions
,
the
Testimonies
and
Verdictes
of
Christ
,
and
his
Apostles
.
The
Caution
of
the
Law
concerning
Oxen
,
and
the
Ministers
of
the
Altar
,
1.
Cor
.
9.
is
applyed
by
the
Apostle
to
the
Ministers
of
the
new
Testament
,
which
argueth
and
concludeth
that
it
is
in
his
minde
and
iudgment
,
that
such
thinges
as
were
for
the
allowance
of
the
Ministrie
in
the
old
Law
,
should
be
perpetuated
,
and
be
proper
to
the
Ministers
that
are
of
the
Gospell
.
And
whereas
it
is
the
peremptorie
precept
of
the
Apostle
,
Rom.
12.
to
pay
euery
one
there
owne
,
Tribute
to
whom
Tribute
belongeth
,
Custome
to
whom
Custome
is
due
,
right
to
whom
right
a●erteyneth
:
Verily
the
Tenth
part
which
the
Christian
Magistrate
commandeth
his
subiectes
vnder
him
to
pay
,
cannot
so
farre
as
I
can
consider
,
with
a
good
Conscience
be
kept
backe
.
Hitherto
apperteineth
those
things
that
are
spoken
of
concerning
Tythes
.
Tab
.
1.
Eccles
.
35.
Deut
.
26.
Heb
.
7.
Thus
hauing
heard
the
Scriptures
themselues
speake
,
what
neede
wee
any
more
witnesses
?
11.
Will
yee
heare
how
a
Councell
consenteth
hereunto
.
The
11.
Reason
.
Synod
.
Mo
.
cap
.
7.
5.
Statuimus
vt
decimae
qua
iure
debentur
diuino
,
soluantur
sine
fraude
;
Wee
determine
that
Tythes
which
are
due
by
diuine
Law
be
paide
without
deceyt
.
Thus
this
Councell
striketh
handes
with
vs
,
and
pronounceth
as
we
doe
.
12.
The
Tenth
number
is
the
greatest
number
without
addition
of
numbers
thervnto
:
The
12.
Reason
.
Wherefore
Nature
cannot
better
acknowledge
the
power
of
the
God
of
Nature
,
then
by
assigning
him
that
quantitie
,
which
is
the
continent
of
all
that
she
possesseth
.
13.
The
truest
and
surest
way
for
God
,
The
13.
Reason
.
to
haue
alwayes
his
owne
,
is
by
making
him
payment
in
kind
,
out
of
the
very
selfe
same
riches
,
which
through
his
gracious
goodnes
the
earth
doth
continually
yeeld
.
This
,
where
it
may
be
without
inconuenience
,
is
for
euery
mans
Conscience
sake
.
For
this
,
we
haue
the
Rule
of
the
Apostle
to
lead
vs
:
Let
him
that
is
taught
,
Gal.
6.6
.
make
his
teacher
partaker
of
all
his
goodes
.
But
this
can
not
be
so
fitly
performed
any
other
way
,
as
by
agreeing
vpon
a
set
and
certaine
stipend
,
or
as
by
paying
the
Tenth
in
the
kind
.
14.
Whereas
S.
Paul
pricketh
out
the
Euangelicall
Minister
to
be
a
good
Housekeeper
,
to
haue
that
good
propertie
,
The
14.
Reason
.
to
loue
Hospitalitie
.
Hee
shall
neuer
doe
this
so
well
by
stypendary
allowance
,
as
he
shall
by
the
Tythes
of
all
thinges
in
his
handes
,
which
are
the
kindest
in
this
kind
vnto
him
.
The
15.
Reason
.
15.
That
which
commeth
from
God
to
vs
by
the
naturall
course
of
his
prouidence
,
which
we
know
to
be
innocent
and
pure
,
is
doubtlesse
best
esteemed
,
because
least
spotted
with
the
staine
of
vnlawfull
or
indirect
procurement
:
Eccles
.
34.
Wherefore
the
price
of
a
Dogge
,
and
the
hyre
of
a
Whoore
,
might
not
be
brought
into
his
Sanctuarie
.
A
lesson
of
this
nature
is
thus
taught
vs
by
Wisedome
.
Hee
that
offereth
to
God
a
Sacrifice
of
the
goodes
of
the
poore
,
is
as
he
slayeth
the
Sonne
in
the
sight
of
the
Father
.
Hee
that
out
of
his
Monies
brought
in
by
Vsurie
&
extorting
meanes
,
or
else
by
fraudulent
and
indirect
deuises
,
would
maintaine
Gods
minister
:
he
would
seeme
to
capitulate
&
couenant
with
God
,
to
permit
him
the
fruition
of
the
rest
,
and
so
would
make
God
a
copartner
of
his
sinne
.
Wherefore
the
Heathens
would
haue
nothing
consecrated
to
their
Gods
,
Quod
prophanum
,
non
purum
,
non
probum
,
quod
non
suum
;
Which
was
Prophane
,
not
Pure
,
not
Honest
,
not
their
owne
.
The
Tythes
of
the
earth
are
free
from
these
corruptions
,
and
therefore
to
God
of
the
best
acceptation
.
The
16.
Reason
.
16.
Whereas
Prices
dayly
change
Nature
which
is
commonly
one
,
must
needes
be
the
most
euen
&
permanent
Met-wand
,
Rule
,
and
standard
,
betweene
God
&
man
.
The
Tenth
is
as
the
Corne
of
the
Barne
,
and
the
aboundance
of
the
Wine-presse
:
That
is
,
it
is
more
or
lesse
,
according
to
the
proportion
of
Gods
blessing
vpon
the
earth
,
which
is
the
most
equall
and
indifferent
way
.
For
then
the
Minister
as
God
blesseth
them
,
shal
be
partaker
of
the
blessing
;
and
if
they
suffer
losse
,
his
losse
is
wrapped
in
it
.
17.
It
is
not
from
the
cause
,
The
17.
Reason
.
to
reason
from
the
continuance
and
custome
of
Tything
,
which
without
the
disquiet
of
the
state
of
the
Church
,
cannot
be
altered
;
neither
can
humane
Law
and
Inuention
,
prouide
better
for
the
Minister
his
maintenance
,
by
any
other
whatsoeuer
Constitution
,
or
innouation
.
For
the
people
will
hardly
fare
with
perturbation
of
custome
.
And
an
old
custome
once
remooued
,
a
new
one
is
not
so
soone
admitted
:
nay
it
must
haue
age
on
the
backe
of
it
,
before
it
can
be
of
the
nature
of
a
Custome
.
Now
,
if
any
shall
obiect
against
Tythes
,
as
the
subiect
occasion
of
much
contention
:
wee
send
them
home
that
Obiection
againe
,
applying
it
to
their
stipendarie
Exhibition
,
which
in
the
imposition
,
exaction
,
collection
thereof
;
is
the
matter
and
argument
of
no
small
diuision
.
Wherefore
,
for
that
Nature
hath
taught
me
to
honour
God
with
their
Substaunce
,
and
Scripture
hath
left
vs
an
example
of
that
particular
proportion
,
which
for
morall
considerations
hath
been
thought
fittest
by
him
whose
wisedome
could
best
iudge
:
Wherfore
seeing
that
the
Church
of
Christ
hath
long
sithence
entred
into
like
obligation
,
it
seemeth
now
a
needlesse
question
,
whether
Tythes
be
a
matter
of
Diuine
right
;
because
how
soeuer
at
the
first
it
might
haue
been
thought
doubtfull
,
our
case
is
now
plainely
the
same
with
theirs
,
vnto
whom
S.
Peter
spake
some
time
,
saying
.
Act.
5.4
.
While
it
was
whole
,
it
was
whole
thine
.
When
our
Tythes
might
haue
probably
seemed
our
owne
,
we
had
colour
of
libertie
to
vse
them
as
wee
our selues
saw
good
.
But
hauing
made
them
his
whose
they
are
;
let
vs
take
warning
by
other
mens
examples
,
what
it
is
to
wash
or
clippe
that
Come
which
hath
on
it
the
marke
of
God
.
The
Ministers
maintenaunce
is
a
due
debt
,
and
no
almes
or
beneuolence
.
There
is
a
third
Enemie
wee
are
to
deale
withall
,
who
acknowledging
a
stipend
to
be
due
to
Gods
Ministers
,
yet
would
haue
them
to
hang
vpon
the
courtesie
of
their
will
,
not
caring
how
little
they
pay
by
way
of
stipend
,
so
they
may
pay
what
please
them
by
way
of
beneuolence
:
Thus
would
they
haue
God
as
it
were
bound
to
them
,
and
his
Ministers
their
Vassals
,
crouching
and
creeping
vnto
the
knees
of
their
courtesies
.
But
we
challenge
them
in
this
broad-faced
opinion
,
which
is
fond
and
false
.
1.
For
the
Labourers
Wages
is
not
of
Deuotion
,
but
of
Duetie
;
Wherefore
Tythes
being
the
Wages
of
the
Lordes
Workman
,
they
are
a
plaine
debt
of
the
people
vnto
them
.
2.
Againe
,
Almes
doe
alwayes
exceed
the
desert
of
him
that
giueth
the
Almes
,
they
shew
the
beneuolence
and
bountie
of
the
giuer
,
and
not
any
merit
or
worth
in
the
receiuer
.
But
Tythes
,
and
all
other
temporall
giftes
hold
no
comparison
with
trauailes
of
the
Ministers
.
Wherefore
the
Apostle
maketh
a
T●ush
of
thinges
Temporall
matched
and
marched
with
those
of
the
Ministers
that
are
Eternall
.
If
wee
haue
sowen
vnto
you
Spiritual
things
,
is
it
a
great
thing
if
we
reape
your
Carnall
thinges
?
Wherefore
they
may
not
be
called
Almes
.
3.
Thirdly
,
the
Tenth
is
the
Lords
part
,
1.
Cor
.
9.11
.
2.
Cor
5.20
Deut.
18
.
2●
Ezech
.
4.28
.
&
by
him
it
is
put
ouer
to
his
Ministers
,
which
are
in
Gods
stead
to
teach
vs
:
Wherefore
God
professeth
himselfe
to
be
the
Portion
of
his
Ministers
.
And
this
Portion
is
so
due
to
God
,
and
from
God
to
vs
,
as
to
detaine
this
,
is
to
cast
a
derision
vpon
God
.
So
Paul
telleth
vs
,
saying
:
Gal.
6.6.7
.
Let
him
that
is
taught
in
the
word
,
make
him
that
taught
him
,
partaker
of
all
his
goodes
.
Be
not
deceiued
,
God
is
not
mo●k●d
.
But
Almes
cannot
be
giuen
to
God
.
He
will
haue
nothing
but
his
right
and
due
of
vs.
4.
Againe
,
the
Tenth
is
as
an
Inheritance
to
the
Church
,
and
to
be
counted
as
the
Corne
of
the
Barne
:
or
the
aboundance
of
the
Winepresse
:
Numb
.
18.26.27
.
it
is
vnto
them
as
the
Fruite
of
the
Earth
,
and
Encrease
of
the
Ground
to
the
Husbandman
:
therefore
to
be
taken
for
no
Almes
from
Men
,
but
the
blessing
of
God
,
both
vpon
the
Pastor
,
&
the
People
.
5.
If
Ministers
(
though
bound
in
conscience
to
teach
the
People
,
)
may
also
be
vrged
and
enforced
thereunto
by
the
Lawes
of
the
Church
;
why
may
not
the
People
in
like
manner
be
put
to
it
by
compulsion
of
Law
,
to
performe
that
dutie
to
their
Ministers
,
to
which
they
are
drawne
on
by
the
motiue
of
their
conscience
?
6.
Finally
,
wee
finde
by
experience
enough
,
how
hardly
we
come
by
that
which
is
our
owne
,
though
the
Lawes
be
so
strong
as
they
are
on
our
side
:
What
mercie
then
could
wee
expect
at
mens
handes
,
were
they
loosed
from
the
Lawes
,
and
set
at
their
owne
libertie
?
To
this
which
thus
wee
haue
layde
as
a
Ground
,
the
Councels
giue
consent
.
Admonemus
,
vt
decima
omnino
dari
non
negligatur
,
Concil
.
Mo
.
timendum
est
enim
,
vt
quisquis
Deo
debitum
abstrahit
,
Deus
propter
peccatum
ei
auferat
necessaria
;
Wee
straightly
commaund
,
that
none
neglect
to
pay
their
Tythes
:
for
it
is
to
be
feared
,
that
as
a
man
doth
withhold
from
God
his
due
,
so
God
should
for
his
sinne
depriue
him
of
thinges
necessarie
.
Thus
Tythes
are
determined
to
be
a
Debt
,
and
duetie
of
Obedience
;
and
therefore
not
to
goe
vnder
an
Almes
,
or
voluntarie
Beneuolence
.
The
like
verdict
giueth
an
other
Councell
,
thus
,
Concil
.
Aquis
.
granens
.
lib
.
1.
cap
.
34.
Attende
diligens
lector
:
quôd
omnes
primitiae
,
et
quicquid
ad
Sanctuarium
oblatum
est
,
Sacerdotis
sint
;
et
ad
ius
eius
pertineant
:
Know
thou
(
carefull
Reader
)
that
all
First
fruites
,
and
what
soeuer
was
presented
in
the
Sanctuarie
,
was
the
Priestes
part
,
&
by
the
Law
belonged
to
him
.
Wherefore
,
Tythes
are
not
the
Contribution
of
a
charitable
disposition
,
but
his
propet
Debt
by
legall
imposition
.
Answearable
hereunto
in
effect
,
is
that
which
Gregorie
sayth
:
Decret
.
Gregor
lib
.
3.
rit
.
30.
cap
.
34.
Seeing
Tythes
were
not
instituted
of
men
,
but
of
God
,
Quasi
debitum
exigi
possunt
,
they
may
be
exacted
as
a
due
Debt
.
Wherefore
the
Law
excluded
such
from
the
Communion
,
as
deteined
or
payed
not
their
Tythes
as
they
ought
.
Hereof
sayth
one
Canon
;
Qui
decimas
dare
neglexerint
,
Gauilionens
.
cap
.
18.
excommunicentur
,
They
that
neglect
to
pay
their
Tythes
,
let
them
be
excommunicate
.
But
this
extraordinarie
correction
,
hath
no
proportion
with
ordinarie
transgression
:
Wherefore
wee
doubt
not
to
pronounce
that
that
is
sinfully
committed
,
which
is
by
the
Churches
care
so
seuerely
punished
.
Againe
,
we
find
this
default
thus
censured
:
Qui
iustas
non
soluunt
decimas
,
Synod
.
August
.
cap
.
19.
ter
moniti
,
eis
neganda
communto
,
They
that
pay
not
their
iust
Tythes
,
hauing
had
three
admonitions
,
let
the
Communion
be
denied
him
.
Finally
,
the
cause
we
haue
hitherto
had
in
hand
,
is
taken
in
hand
of
Ciuill
constitution
,
Concil
.
Tici
.
●ens
.
sub
Lu●ouico
pio
.
who
hath
thus
statuted
it
,
Vt
non
pro
suo
libitu
,
Clericis
Laici
decimas
tribuerent
,
That
the
Laitie
should
not
at
their
libertie
pay
their
Tythes
vnto
the
Clergie
.
But
because
the
contrarie
,
is
illustration
of
this
matter
,
which
wee
haue
hitherto
so
largely
handled
,
I
meane
Sacriledge
,
the
common
surfet
of
this
age
;
I
addresse
my selfe
to
that
,
the
third
generall
Theoreme
of
this
Tractate
.
Who
listeth
not
to
be
blind
with
his
eyes
open
,
or
to
be
a
meere
stranger
to
the
times
wherein
he
liues
,
or
else
in
some
partiall
respect
,
dissemble
that
which
he
howerli●
heareth
&
beholdeth
:
He
cannot
be
so
simple
,
as
not
to
perceiue
how
scornefully
and
disdaynefully
God
is
now
serued
,
farre
and
wide
among
vs.
Is
any
burthen
more
grieuous
then
contempt
?
any
contempt
that
striketh
deeper
then
theirs
,
whose
qualitie
,
no
way
making
them
inferiour
to
others
in
reputation
,
onely
now
their
function
in
the
dayly
exercise
of
Religion
;
keepeth
them
downe
,
when
they
which
pretend
Religion
,
do
with
more
then
Heathenish
petulancie
,
trample
vnder
foote
,
the
Ministers
of
Religion
?
Now
,
Munus
offerrendi
,
is
turned
into
Munus
auferrendj
;
&
old
Oblation
,
is
turned
into
Ablation
.
Such
as
haue
plaid
the
stroy-goods
in
their
owne
Inheritaunce
,
haue
found
the
meanes
to
repaire
the
ruines
of
their
estate
with
the
wracke
of
the
Church
;
and
the
Gobbes
that
they
haue
already
got
,
are
so
sweete
in
the
Mawes
of
them
,
as
they
hunger
for
nothing
more
,
then
for
the
hauocke
of
the
Church
all
at
once
.
Our
eares
are
filled
with
the
scornefull
reproofes
of
the
Proud
,
and
disdainfulnesse
of
the
Wealthie
,
checking
vs
by
the
vnworthinesse
and
pouertie
of
our
Clergie
.
The
last
,
is
the
cause
of
the
first
,
the
want
of
Maintenance
being
that
which
maketh
the
want
of
a
learned
Ministerie
.
And
for
this
wee
may
thanke
Poperie
,
the
first
founder
and
follower
of
Impropriations
,
rightly
so
called
,
as
meerely
improper
for
them
that
haue
them
.
That
Poperie
was
the
nursing
Mother
of
this
Harpye
,
the
Abbies
being
the
first
that
set
this
execrable
tytle
a
foote
,
it
is
not
controuerted
;
that
the
Popes
themselues
are
wel
pleased
therewith
,
it
is
not
difficult
to
be
prooued
.
In
Henrie
the
third
his
time
,
a
suite
was
dispatched
to
Rome
,
directed
to
Pope
Alexander
the
fourth
of
that
name
,
by
the
Bishoppes
of
England
,
for
the
restitution
of
these
impropriations
to
their
proper
and
primitiue
places
:
But
he
had
lost
his
eare
,
(
with
Malchus
the
High-priestes
seruant
)
and
would
not
admit
of
it
.
Ex
Hor.
Histo
.
And
since
,
the
times
of
the
Church
abiding
Popish
,
they
haue
seized
vpon
the
estate
thereof
,
as
Kytes
and
Cormorantes
vpon
a
Carion
:
so
as
such
a
sauour
hath
been
taken
of
Church
goods
,
as
almost
euery
Gentleman
hath
got
to
himselfe
the
Tythe
of
a
Church
,
for
the
enlarging
of
his
Larder-house
.
M.
Crashaw
in
his
Epistle
to
M.
Perkins
2.
Treatise
of
the
dueties
of
the
Ministerie
A
Learned
man
of
ours
yet
liuing
,
telleth
vs
of
one
Countie
in
this
Kingdome
(
the
East-riding
of
the
Countie
of
York
)
conteining
in
it
105.
Parishes
,
whereof
nigh
an
hundred
,
or
the
full
number
thereof
,
are
of
this
hatefull
Impropriate
marke
and
brande
,
some
of
the
yearely
valuation
of
foure
hundred
poundes
,
others
of
three
,
others
of
two
,
almost
all
of
an
hundred
:
whereof
the
Ministers
part
is
Ten
poundes
stipend
;
yea
,
some
haue
but
Eight
pounds
,
some
but
Sixe
pounds
,
some
but
Foure
pounds
to
liue
on
,
the
whole
yeare
.
Out
of
the
fatte
Benefice
of
400.
Pounds
by
yeare
,
the
Minister
hath
but
Eight
pounds
,
vntill
of
late
,
with
much
labour
Ten
pounds
yearly
are
allowed
for
a
Preacher
.
The
most
of
the
Churches
in
the
properest
Market
townes
of
this
Kingdome
,
are
thus
engrossed
by
our
Gentiles
(
Heathens
I
had
almost
said
,
)
whereby
the
poore
Children
cry
for
bread
,
and
there
is
none
to
giue
it
them
.
But
how
the
shield
of
the
Popes
authoritie
will
beare
off
the
blow
of
the
Lordes
fierce
Wrath
in
the
day
of
Wrath
,
when
the
full
Viall
thereof
shal
be
poured
vpon
the
head
of
Sacriledge
,
and
sane
them
harmelesse
that
haue
deuowred
Jacob
,
and
layde
waste
his
inheritaunce
;
I
cannot
see
,
neither
how
to
giue
them
comfort
in
this
case
,
but
by
a
tymely
restitution
:
Quta
non
remittitur
peccatum
,
nisi
restituatur
sublatum
,
(
as
a
learned
Father
truely
sayth
,
)
Because
Sinne
is
not
remitted
,
before
stollen
Goods
be
restored
:
Which
some
of
late
haue
done
to
the
disburdening
of
their
owne
Conscience
,
Church
goods
are
not
saleable
.
and
the
good
example
of
others
.
Now
,
whether
Church
goods
be
of
saleable
sort
or
no
,
let
vs
sincerely
in
the
feare
of
God
consider
.
1.
The
Scriptures
speake
negatiuely
,
&
gainesay
the
Alienation
,
or
Impropriation
of
them
.
Pro
.
20.25
.
It
is
destruction
(
sayth
Salomon
)
for
a
man
to
deuoure
that
which
is
sanctified
,
and
after
the
Vowes
to
enquire
.
Hitherto
apperteineth
this
Precept
the
Lord
giueth
:
Leuit.
27.21.28
.
The
Field
shal
be
holy
to
the
Lord
,
when
it
goeth
out
in
the
Iubile
,
as
a
Field
s●perate
from
common
vses
:
the
possession
thereof
shal
be
the
Priestes
,
nothing
seperate
from
the
common
vse
that
a
man
doth
seperate
vnto
the
Lord
of
all
that
he
hath
,
whether
it
be
Man
or
Beast
;
or
Land
of
his
inheritaunce
,
may
be
sold
,
or
redeemed
:
for
euery
thing
seperate
from
the
common
vse
,
is
most
holy
vnto
the
Lord
.
2.
Church
goods
are
the
Possession
of
the
Lord
;
and
so
the
Lord
himselfe
reckoneth
them
,
whersoeuer
he
speaketh
of
them
:
as
of
Giftes
and
Oblations
,
where
hee
sayth
:
Thou
shalt
giue
them
mee
.
Exod
.
32
30.
Ma●
.
21.13
.
Mal
.
3.8
.
Of
Oratories
and
Churches
:
My
House
shal
be
called
the
House
of
Prayer
Of
Tythes
:
Will
a
man
spoyle
his
Gods
?
yet
haue
ye
spoyled
mee
:
but
yee
say
,
Wherein
haue
we●
sp●y●ed
thee
?
in
Tythes
and
Offeringes
.
Of
the
Gleabe
Landes
of
the
Church
:
Ezcch.
45.1.4
.
Yee
shall
offer
to
the
Lord
a
Sacred
portion
of
Ground
;
and
that
Sacred
portion
shall
belong
to
the
Pri●stes
.
And
this
was
the
minde
of
all
such
as
in
deuoute
times
,
resigned
vp
any
Landes
,
or
Hereditamentes
to
the
Church
,
that
in
the
holy
vses
they
appropriated
them
vnto
,
they
appropriated
them
to
God
.
This
the
Stile
it selfe
of
all
auncient
Deedes
and
Grauntes
sheweth
,
running
in
this
forme
;
Mag.
char
.
cap
.
1.
Wee
haue
giuen
vnto
God
both
for
vs
and
for
our
Heires
for
euer
.
This
Tytle
Charles
the
great
,
giueth
them
:
Capit
.
Car
.
lib
.
6.
cap
.
28.
The
Goodes
of
the
Church
,
are
the
sacred
Indowmentes
of
God
:
to
the
Lord
our
God
wee
offer
and
dedicate
whatsoeuer
we
deliuer
vnto
his
Church
:
Wherefore
the
Lawes
Imperiall
,
reduce
Goodes
of
all
kindes
to
these
speciall
Heades
.
1.
Common
without
difference
to
all
alike
.
2.
The
proper
Goods
and
Possessions
of
Common
weales
.
3.
Possessions
and
appurtenaunces
to
Corporations
and
Societies
.
4.
Some
that
are
priuate
to
euery
seuerall
man
.
5.
Some
that
are
deuided
and
seperated
from
all
men
;
vnder
which
,
all
things
that
are
Sacred
,
are
conteined
,
in
asmuch
as
God
being
the
sole
owner
of
them
,
none
but
such
as
are
his
Heires
and
Assignes
,
can
haue
to
doe
with
them
:
which
is
the
opinion
of
the
Law
in
this
case
.
Iustit
.
lib
.
2.
Tit
.
1.
Nullius
autem
sunt
res
sacrae
,
et
religiosae
,
et
sanctae
:
Quod
enim
diui●j
iuris
est
,
id
nullius
in
bonis
est
:
Such
thinges
as
are
Sacred
,
Religious
,
and
Holy
,
are
not
any
ones
owne
:
For
that
which
is
of
Diuine
propertie
,
is
no
mans
priuate
right
.
The
sequell
of
which
receiued
opinion
,
as
well
of
those
that
are
within
,
as
of
those
that
are
without
the
walles
of
the
Church
,
hath
euer
been
,
touching
Goods
of
this
nature
,
that
there
is
no
action
more
honourable
,
then
to
enlarge
and
defend
the
patrimonie
and
immunities
of
holy
Religion
:
so
not
any
thing
more
Heathenish
and
hatefull
,
then
to
impaire
the
Possessions
and
estate
thereof
.
Curt
.
lib
.
7.
leg
.
12.
tabu
l.
The
Sacrilegious
Person
is
the
Capitall
Enemie
to
God
himselfe
,
in
the
iudgement
of
a
Pagan
,
who
readeth
this
sentence
openly
against
him
:
Soli
cum
Dijs
Sacrilegi
pugnant
.
The
Sacrilegious
sort
onely
are
at
warres
with
God
.
And
in
the
Law
of
the
twelue
Tables
,
a
Church-robber
hath
no
milder
a
name
then
a
Parricide
,
a
murderer
of
his
Father
:
Sacrum
Sacroue
commendatum
qui
clepserit
rapseritue
Parricida
esto
.
He
that
shall
purloyne
and
pilfer
away
any
thing
that
is
of
Sacred
kinde
,
and
dedicated
and
deuoted
to
Sacred
vse
;
let
him
be
holden
as
a
Parricide
:
that
is
,
a
Murderer
of
the
mainest
marke
.
All
your
auncient
Surrenders
of
Landes
to
the
vse
of
the
Church
,
Capit
.
Car
.
li
.
6.
cap
.
285.
were
made
vnto
God
,
and
went
in
this
forme
.
These
thinges
wee
offer
to
God
,
from
whom
if
any
take
them
away
(
which
wee
hope
no
man
will
attempt
to
doe
,
)
but
if
any
shall
,
let
his
accompt
be
without
fauour
in
the
last
day
,
when
he
commeth
to
receiue
the
doome
which
is
due
for
Sacriledge
against
that
our
Lord
and
God
,
vnto
whom
we
dedicate
the
same
.
In
this
respect
,
the
worthiest
Bishoppes
and
Prelates
of
the
Church
haue
rather
susteined
the
wrath
,
then
yeelded
to
satisfie
the
hard
desire
of
the
greatest
Commanders
on
earth
;
coueting
withall
adulle
&
counsell
,
that
which
they
willingly
should
haue
suffered
God
to
enioy
.
When
as
Officers
and
Serieantes
were
sent
to
Ambrose
by
Valentinian
the
Emperour
,
at
the
instigation
of
the
Arrians
,
Ambros
.
lib
.
1.
epist.
epist.
33.
whom
Justina
the
Empresse
fauoured
,
to
commaund
him
to
surrender
his
Church
in
Millane
:
the
Bishop
Ambrose
in
a
letter
directed
to
his
Sister
Marcellina
,
setteth
downe
the
Storie
of
it
,
and
among
other
thinges
,
writeth
thus
:
When
as
it
was
purposed
that
wee
should
deliuer
vp
the
Vesselles
of
the
Church
,
I
returned
them
this
answere
:
Did
your
Demaund
touch
mine
Estate
&
Goods
,
either
of
Landes
,
House
,
Gold
or
Siluer
,
or
of
any
thing
I
haue
else
,
I
would
willingly
part
with
them
:
but
it
is
not
in
my
power
to
take
any
thing
from
the
Church
,
or
to
surrender
vp
any
thing
that
is
committed
to
my
custody
.
And
in
this
matter
,
I
chiefly
haue
respect
to
the
sauing
of
the
Emperours
soule
,
because
it
neither
became
me
to
giue
vp
those
Vessels
,
neither
him
to
aske
them
.
I
besought
his
Maiestie
to
take
in
good
part
the
wordes
of
a
free
Priest
.
And
that
the
Emperour
,
if
he
loued
himselfe
,
should
desist
from
offering
such
iniurie
vnto
Christ
.
Else
where
the
same
Father
in
a
Sermon
he
made
against
the
resigning
vp
of
Churches
to
Heretiques
or
Heathens
,
Ambros
concione
de
Basilicis
non
tradendis
Haereticis
aut
Gentibus
.
Tom
.
5.
pithily
,
and
to
purpose
speaketh
in
this
wise
:
Soluimus
quae
sunt
Caesaris
Caesari
,
et
quae
sunt
Dei
Deo
:
Caesaris
tributum
exigitur
?
non
negamus
soluere
:
est
ne
Ecclesia
Dei
quam
expetit
?
non
debet
tradi
Caesari
,
quia
Templum
Dei
non
est
ius
Caesaris
.
Quod
in
honorem
Imperatoris
dicimus
,
num
quid
honorificentius
,
quam
vt
Imperator
vocetur
filius
Dei
?
Wee
pay
to
Caesar
,
the
things
that
are
Caesars
;
and
to
God
,
the
thinges
that
are
Gods
:
Is
Caesars
Subsidie
demaunded
?
We
refuse
not
to
pay
it
:
But
is
it
the
Church
that
he
would
haue
?
it
must
not
be
deliuered
vp
to
Caesar
;
because
Gods
Temple
is
none
of
Caesars
right
.
This
we
say
in
honour
to
the
Emperour
;
for
what
is
more
honourable
,
then
that
the
Emperour
should
be
called
,
The
Sonne
of
God
?
And
heere
deserueth
to
come
in
place
,
the
worthy
behauiour
of
a
famous
Archdeacon
vnder
X●stus
Bishop
of
Rome
,
whom
a
persecuting
Tyrant
,
vnderstanding
that
he
was
the
Treasurer
of
the
Church
,
laying
aside
attemptes
forcible
,
thought
by
cunning
meanes
to
encroach
and
catch
to
himselfe
the
Goods
of
the
Church
;
thus
began
to
sooth
him
:
Prudent
.
peristeph
.
You
that
professe
the
Christian
Religion
,
make
great
complaint
of
the
woonderfull
crueltie
wee
shew
towardes
you
:
neither
per
aduenture
altogether
without
cause
:
But
for
my selfe
,
I
am
farre
from
any
such
bloody
purpose
:
Yee
are
not
so
willing
to
liue
,
as
I
vnwilling
that
out
of
these
lippes
should
p●oceed
any
Capitall
sentence
against
you
:
Your
Bishoppes
are
sayd
to
haue
rich
Vessels
of
Gold
and
Siluer
,
which
they
vse
in
the
exercise
of
their
Religion
;
besides
,
the
fame
is
,
that
numbers
sell
away
their
Landes
and
Liuinges
,
the
huge
prices
whereof
,
are
brought
to
your
Church
Coffers
;
by
which
meanes
,
the
deuotion
that
maketh
them
and
their
whole
posteritie
poore
,
must
needes
mightily
enrich
you
:
Whose
God
wee
know
was
no
minter
of
Monie
,
but
left
behind
him
many
holesome
and
good
Precepts
;
as
namely
,
that
Caesar
should
haue
of
you
the
things
that
are
fitte
for
,
and
due
to
Caesar
.
His
Warres
are
costly
&
chargeable
vnto
him
:
That
which
you
suffer
to
rust
in
corners
,
the
affaires
of
the
Common
wealth
doe
need
:
your
profession
is
not
to
make
account
of
thinges
transitorie
.
And
yet
if
yee
can
be
contented
but
to
forgoe
that
which
yee
care
not
for
,
I
dare
vndertake
to
warrant
you
both
safetie
of
life
,
and
freedome
of
vsing
your
Conscience
;
a
thing
more
acceptable
vnto
you
then
wealth
.
But
the
Holy
man
and
Martyr
giuing
him
the
hearing
,
shifted
him
off
for
the
present
,
by
crauing
the
benefite
of
three
dayes
libertie
to
returne
an
answere
:
against
which
time
,
the
Gouernour
should
come
againe
to
the
doores
of
the
Temple
,
bigge
with
hope
of
obteyning
his
prey
,
a
crowde
of
poore
and
piteous
persons
,
impotent
and
helplesse
,
were
drawne
togeather
,
with
an
Inuentorie
of
their
names
giuen
vp
in
writing
into
his
handes
,
as
the
certaine
certificate
of
the
Church-goodes
.
And
this
was
all
that
this
Church-leach
could
get
at
this
Archdeacons
handes
.
Thus
these
ghostly
superiours
,
esteeming
it
a
rapine
of
the
highest
degree
,
to
bereaue
God
of
his
right
,
shewed
all
their
detestation
thereunto
,
which
their
vnfaigned
affections
could
performe
.
The
same
account
of
the
Goods
of
the
Church
,
that
they
were
properly
Gods
,
did
Jrenaeus
that
was
Policarpus
his
Disciple
make
,
Irenoe
.
lib
.
4.
ca.
34.
where
he
sayth
:
Wee
offer
vnto
God
our
Goodes
,
as
tokens
of
thankefulnesse
for
that
we
receiue
.
So
doth
S.
Origen
,
Orig
.
in
18.
num
.
Hom.
11.
where
he
sayth
:
Hee
which
worshippeth
God
,
must
by
Giftes
and
Oblations
acknowledge
him
the
Lord
of
all
.
Wherefore
,
if
equitie
hath
taught
vs
,
that
euery
one
ought
to
enioy
his
owne
,
that
which
is
ours
no
other
can
alienate
from
vs
,
but
with
our
owne
deliberate
consent
.
Finally
,
that
no
man
hauing
past
his
consent
or
deed
,
may
change
it
to
the
preiudice
of
any
other
,
the
Law
speaking
thus
:
Nemo
potest
mutare
Consilium
suum
in
alterius
praeiudicium
,
L
75.
de
reg
.
●ur
.
No
man
may
chang●
his
minde
to
an
others
hurt
:
Should
w●
p●esume
to
deale
worse
with
God
,
then
God
hath
allowed
any
man
to
deale
with
vs
?
3.
That
Tythes
are
naturally
fastened
to
the
Church
,
and
may
not
be
distracted
and
rent
from
it
,
or
translated
to
Lay
men
;
I
prooue
it
thus
:
Because
where
Tythes
are
paide
,
there
must
be
a
matter
of
Giuing
,
and
Receiuing
:
of
this
,
the
Apostle
speaketh
,
saying
:
Wee
giue
Spirituall
thinges
,
and
receiue
Temporall
.
This
Lay
men
doe
not
;
Philip
.
4.15
.
nay
,
cannot
performe
:
wherefore
they
may
not
meddle
with
a
Tythe
.
For
how
may
they
make
claime
to
the
Couenant
,
that
cannot
fulfill
the
Condition
thereof
.
This
Argument
Damasus
taketh
in
hand
,
and
vrgeth
in
expostulatorie
manner
thus
,
Damas
.
decret
.
3.
Qua
fronte
,
qua
conscientia
,
oblationes
vultis
accipere
,
qui
vix
valetis
pro
vobis
,
nedum
pro
alijs
Deo
preces
offerre
?
With
what
face
or
conscience
can
you
receiue
Tythes
&
Oblations
(
speaking
of
the
Laitie
)
seeing
yee
are
neither
able
to
pray
for
your selues
,
nor
others
?
Concil
.
later
.
sub
Alexand
.
3.
part
.
26.
cap
.
8.
The
Councell
of
Lateran
helde
vnder
Pope
Alexander
the
third
,
decreeth
iudgement
of
Depriuation
against
that
Rector
and
Minister
of
the
Church
,
that
shall
passe
ouer
any
of
his
Tythes
to
a
Lay
person
:
Qui
decimas
Laico
in
seculo
manenti
concesserit
,
est
deponendus
:
Hee
that
graunteth
Tythes
to
a
secular
Lay
man
,
is
to
be
deposed
.
And
there
be
many
Canons
besides
,
prouiding
against
the
appropriating
of
Tythes
to
the
secular
sort
,
as
this
:
Tythes
can
in
no
case
be
graunted
to
Lay
men
for
their
inheritaunce
.
As
thus
:
The
vse
of
Tythes
must
in
no
wise
redound
to
Secular
men
.
But
how
commeth
it
then
to
passe
,
may
some
worthily
say
,
that
so
contrariant
to
their
owne
Canons
,
they
haue
made
so
many
impropriate
Benefices
,
and
broake
through
the
Classies
and
Ranckes
of
their
owne
Orders
?
They
answere
it
as
they
best
may
,
&
make
vp
this
breach
with
this
vntempered
Morter
,
and
thus
lay
on
the
white
Plaister
of
their
distinctions
,
vpon
the
Mudwall
of
this
turpitude
,
and
foule
abomination
.
First
they
will
say
,
that
by
the
Canons
it
was
not
lawfull
for
the
ciuill
Magistrate
,
to
make
a
Benefice
Appropriate
;
but
the
Bishop
might
.
But
there
is
answere
yet
to
come
in
to
another
Canon
,
that
taketh
quite
away
this
distinction
from
them
,
which
decreeth
thus
:
Caus
.
16.
qu
.
7.
c
.
1.
periculum
animae
.
They
of
the
Lay
sort
,
runne
into
the
danger
of
their
soule
,
that
receiue
Tythes
either
of
Bishops
or
Kinges
.
Where
there
can
be
no
receiuing
,
there
can
be
no
giuing
;
giuing
and
receiuing
being
relatiues
,
which
may
not
be
diuorced
.
2.
Secondly
,
they
come
limping
in
with
this
allegation
:
Howbeit
it
is
not
in
the
power
of
euery
Bishoppe
,
to
alter
the
nature
of
Church
liuinges
by
alienation
;
yet
the
Pope
the
supreme
Bishop
hath
authoritie
so
to
doe
.
But
heere
a
Canon
that
includeth
the
Pope
,
checketh
also
this
Distinction
,
which
they
must
satisfie
,
before
they
can
salue
the
sore
that
they
haue
made
:
The
Canon
goeth
thus
:
If
any
Bishoppes
hereafter
,
Caus
.
16.
qu
.
7.
c
.
3.
Greg
.
7.
Si
quis
a
modo
episcopus
.
doe
graunt
the
Tythes
to
Lay
men
,
let
him
be
numbred
amongst
the
greatest
Heretiques
.
Thus
the
Pope
must
needes
denie
his
Bishops
name
,
to
auoyde
the
blow
,
that
the
hand
of
this
Canon
reacheth
him
.
3.
They
haue
yet
a
third
kind
of
euasion
,
which
is
this
:
that
they
doe
not
forsooth
demise
any
Tythes
to
the
Laitie
,
but
onely
to
Cathedrals
,
and
houses
Religious
,
which
are
of
the
Spiritualtie
.
But
this
Bush
,
behind
which
they
run
,
will
not
serue
to
hide
them
.
1.
For
first
the
great
Caution
and
Prouision
made
by
Lawes
,
and
that
so
many
of
that
kind
,
against
Lay
men
to
hold
Tythes
,
doth
not
obscurely
shew
,
that
it
was
a
common
tricke
in
Poperie
,
to
alienate
the
profites
of
the
Church
to
such
persons
.
2.
Also
,
their
owne
Canons
are
against
it
,
that
Tythes
or
Benefices
should
be
consolidated
or
vnited
to
Churches
,
or
whatsoeuer
Houses
of
Religion
.
Decret
.
Greg
.
lib
.
3.
Tit
.
5.
c
.
30
It
was
decreed
by
Innocentius
the
third
,
that
no
Pensions
should
be
graunted
out
of
Benefices
,
which
is
a
lesse
matter
then
to
alienate
all
the
Tythes
,
and
reserue
onely
a
Pention
.
Ibid
.
c
.
33.
Moreouer
,
in
the
same
place
mention
is
made
of
a
generall
Councell
,
that
would
not
suffer
Chappels
or
Churches
to
be
annexed
to
Prebendes
.
Clement
.
lib
.
1.
Tit
.
5.
c
.
1.
There
was
also
this
Prouiso
made
among
them
;
Ut
pralati
beneficia
non
applicent
mensis
,
That
Prelates
should
not
turne
Benefices
,
to
the
enlarging
of
their
Tables
.
Thus
if
they
could
haue
kept
themselues
within
the
Pales
and
Walles
of
their
owne
Lawes
,
this
vnluckie
Nightbird
,
(
I
meane
Impropriations
)
had
neuer
been
hatched
;
which
is
now
become
a
flying
Serpent
,
as
flying
vnto
all
.
And
least
Couetousnesse
of
it selfe
alone
should
loose
too
much
time
,
and
should
not
eate
vp
the
Church
so
quickly
,
as
their
greedie
heartes
desire
,
they
haue
made
verie
Religion
it selfe
,
the
Vaile
of
their
villanie
,
and
the
soarest
solliciter
of
their
Sacriledge
,
hotly
vrging
it
,
that
they
do
God
best
seruice
,
when
they
pull
downe
his
Cathedrals
,
&
so
poll
them
of
their
Lands
.
Lege
Agraria
as
they
be
left
as
bare
as
in
the
day
they
were
first
borne
:
pleading
very
properly
that
fulnesse
of
Bread
hath
made
the
chilren
of
the
house
wanton
;
and
therefore
that
without
more
adoe
they
may
lawfully
take
it
from
them
,
and
set
it
before
Dogs
;
that
Reuenews
haue
ranckled
Religion
,
that
Tythes
in
Gods
sight
,
are
of
no
better
reckoning
,
then
the
sacrificed
blood
of
Goates
;
What
a
preposterous
reformation
is
this
,
to
destroy
the
whole
body
for
the
infirmitie
of
some
part
?
Bee
it
that
some
finde
blame
in
Athanasius
,
(
sayth
Athanasius
of
himselfe
)
yet
what
hath
other
Bishops
done
?
or
what
Arsenius
hath
been
slaine
of
them
?
Christ
directeth
vs
another
course
,
if
we
could
hit
of
it
,
in
the
institutes
he
deliuered
of
Marriage
(
as
S.
Ierome
well
obserueth
,
)
who
perceiuing
the
cause
now
at
the
last
cast
at
the
Omega
,
and
extreamest
condition
,
reduced
it
to
Alpha
,
to
the
primitiue
,
and
the
best
ordination
.
But
these
,
and
such
like
suggestions
,
haue
taken
such
deepe
impression
,
and
haue
been
put
in
vse
with
such
eager
contention
,
as
to
prouide
by
Law
,
how
to
recouer
to
the
Church
her
owne
,
may
be
thought
miraculous
.
A
Learned
man
of
ours
,
nameth
these
Impropriations
,
The
Kinges
euill
;
no
Phisition
but
the
King
,
seruing
to
heale
it
;
no
Triacle
in
Gilead
,
or
Balme
in
Eden
,
seruing
for
this
soare
:
but
his
Royall
Commaund
for
the
restitution
of
these
goods
.
Vnus
homo
nobis
cunctando
restituat
rem
.
4.
Est
hac
non
tantum
scripta
sed
nata
lex
,
This
is
a
Law
not
onely
set
downe
in
written
Tables
with
Incke
,
but
also
in
the
Tables
of
our
heartes
,
by
the
penne
of
Nature
,
Quam
non
tantum
dedicimus
,
sed
ex
ipsa
naturà
hausimus
:
Not
only
taught
vs
,
but
brought
with
vs.
A
Question
without
question
;
a
Trueth
as
cleare
as
euer
was
the
Sunne
;
an
Axiome
infallible
,
and
not
lyable
to
controlment
,
that
men
are
eternally
obliged
to
God
,
to
honour
him
with
their
goods
,
in
token
of
our
thankefull
acknowledgment
,
that
we
hold
all
we
haue
of
him
:
Wee
honour
him
with
our
Goods
,
not
onely
in
the
lawfull
expence
,
and
inoffensiue
vse
of
them
;
but
also
by
alienating
from
our selues
some
reasonable
part
or
portion
thereof
,
and
by
offering
vp
the
same
to
him
as
a
signe
that
we
gladly
confesse
his
sole
and
soueraigne
dominion
ouer
all
.
This
is
a
peece
of
seruice
that
is
generall
vnto
all
,
and
a
part
of
that
very
worship
of
God
,
which
as
the
Law
of
God
,
and
Nature
it selfe
,
requireth
;
so
we
are
the
rather
to
thinke
al
men
no
lesse
strictly
bound
therevnto
,
then
to
any
other
Naturall
duetie
:
in
asmuch
as
the
heartes
of
men
are
so
soldred
to
these
earthly
thinges
,
and
they
are
wedded
vnto
them
as
vnto
their
Wife
;
so
as
they
are
no
more
twaine
,
but
one
flesh
:
so
much
haue
them
in
admiration
for
the
sway
they
beare
in
the
World
,
ascribe
them
so
generally
either
to
Nature
,
or
to
Chance
,
or
Fortune
,
so
litle
thinke
of
the
Grace
and
Prouidence
from
whence
they
come
;
that
vnlesse
by
a
kind
of
continuall
Tribute
,
we
did
acknowledge
Gods
dominion
,
it
may
be
doubted
that
in
short
time
,
men
would
learne
to
forget
whose
Tenantes
they
are
,
and
imagine
that
the
World
is
their
owne
absolute
free
,
&
independant
Inheritance
.
I
would
know
what
Nation
in
the
World
did
euer
honour
God
,
and
not
thinke
it
a
poynt
of
their
duetie
,
to
doe
him
honour
with
their
very
Goods
?
In
declaration
of
this
honour
haue
so
many
Landes
and
Hereditaments
been
added
to
the
Church
,
and
laide
downe
at
the
feete
of
our
Ghostlie
superiours
,
by
godly
Kinges
and
Emperours
,
and
zealous
Professors
:
which
in
these
late
dismall
dayes
,
by
the
handes
of
hackesters
&
haters
of
Religion
,
haue
been
taken
away
.
Haec
habut
,
quae
dedj
,
was
the
Embleme
of
precedent
times
:
But
now
the
case
is
altered
with
the
times
,
which
sing
another
note
,
the
other
being
quite
worne
out
of
date
;
and
we
being
like
the
Ephramites
that
cannot
pronounce
,
Shibo●eth
,
wee
cannot
so
pronounce
,
but
in
steed
thereof
say
,
Hac
habui
qua
e●j
quaeque
exaturata
libido
hausit
.
In
those
times
the
Church
deuoured
the
Politie
;
but
now
,
Eslia
deuorauit
Matrē
,
the
Daughter
hath
deuoured
the
Mother
.
Yea
,
if
the
Lord
haue
not
mercie
vpon
Syon
,
for
now
the
time
is
come
,
I
feare
the
dayes
of
the
liuelihood
and
life
of
the
Church
of
God
are
numbred
,
so
as
we
need
not
runne
to
Oracle
with
Moses
,
to
be
certified
how
long
we
are
to
liue
,
and
to
hold
our
owne
.
The
Orator
telleth
the
graue
Iudges
▪
Cicero
pro
Ro●●cio
Au●●imo
.
and
Senators
in
the
Guild
Hall
at
Rome
of
a
fellow
called
Fimbria
,
intollerably
both
audacious
&
dangerous
,
who
stabbing
Quintus
Scoeuola
at
the
Funerals
of
Caius
Marius
,
boasted
of
the
fauour
that
he
shewed
vnto
him
,
Quod
non
retum
t●lum
corporè
suo
receperit
,
that
he
had
not
thrust
his
Dagger
vp
to
the
Hiltes
in
his
bodie
.
This
fellow
hath
scattered
his
broode
among
vs
,
there
being
too
many
that
haue
beene
spawned
of
him
;
who
hauing
seized
vpon
a
great
part
of
the
Churches
Patrimonie
alreadie
,
thinke
it
no
small
kindnesse
they
haue
shewed
vs
,
that
they
haue
not
shred
vs
of
all
togither
.
But
whatsoeuer
hath
hitherto
been
spoken
of
vs
,
against
impropriations
,
In
what
else
the
proper●ie
of
Church
g●od
m●y
be
altered
.
and
the
alienation
of
the
Goods
of
the
Church
,
is
not
so
generally
to
be
conceiued
,
as
though
no
Commerce
,
stipulation
,
or
bargaine
might
be
made
of
the
Endowments
of
the
Church
,
as
though
nothing
were
in
force
to
alienate
the
propertie
that
God
hath
in
them
:
Certaine
cases
I
graunt
there
are
,
wherein
it
is
not
so
darke
,
what
God
himselfe
doth
warrant
,
but
that
we
may
safely
presume
him
,
as
willing
to
forgoe
for
our
benefite
,
as
alwaies
to
vse
,
and
conuert
to
our
benefit
,
whatsoeuer
our
Religion
hath
honored
him
withall
.
But
surely
,
vnder
the
name
of
that
which
may
be
,
many
thinges
that
should
not
be
,
are
often
done
:
By
meanes
whereof
,
the
Church
most
commonly
for
Gold
,
hath
Flannell
;
and
for
a
Goose
,
the
Feather
.
Make
what
Commerce
and
Couenant
with
the
Church
you
will
,
to
the
good
thereof
,
and
we
hold
it
good
.
The
Diuinitie
we
maintaine
herein
,
is
this
;
Whatsoeuer
is
vnprofitable
to
the
Church
,
must
not
be
sold
,
We
must
not
haue
such
bargaines
as
Glaucus
made
,
who
changed
his
Golden
Armor
for
Brasen
Furniture
.
For
such
kind
of
Couenantes
to
our
so
apparent
detriment
,
wee
haue
no
such
Custome
,
nor
the
Church
of
God
.
Against
corrupt
Patrons
.
2.
Vnder
this
sinne
of
Sacriledge
,
wee
doubt
not
to
shut
all
corrupt
Patrons
,
Barterers
,
and
Purloyners
of
Holy
thinges
;
the
Schoole
whereof
is
great
,
and
the
mischiefe
that
they
doe
,
is
horrible
.
They
are
of
the
generation
of
Giezj
,
2.
King
.
5.
that
must
needes
licke
a
Bribe
,
out
of
that
which
ought
freely
to
haue
been
bestowed
.
The
question
that
Iudas
made
to
the
High
priestes
,
when
he
went
about
treacherously
to
betray
his
Maister
,
must
first
be
answered
to
the
Patron
by
the
Minister
,
as
the
binder
of
the
bargaine
:
For
they
take
the
text
from
Iudas
his
mouth
;
What
will
yee
giue
mee
,
and
I
will
deliuer
the
Presentation
vnto
you
?
answere
this
accordingly
,
and
the
case
is
cocke-sure
on
your
side
.
Act.
5.
They
haue
learned
with
Ananias
&
his
wife
Saphyra
,
to
beare
two
faces
in
one
hood
;
to
dodge
with
God
almightie
,
and
to
dissemble
betweene
the
Portch
&
the
Altar
;
to
keepe
a
part
behind
of
the
Gleabe
,
or
of
the
Tythe
of
the
Church
.
They
must
needes
with
Achan
,
hide
among
their
owne
Stuffe
,
Iosh
.
6.
a
Wedge
of
Gold
or
Babilonish
Garment
;
haue
a
part
to
themselues
of
that
which
is
consecrated
and
put
a
part
to
God
.
Where
almost
is
a
Patron
to
be
found
,
who
loueth
not
with
Balaam
,
this
wages
of
Vnrighteousnesse
,
and
whose
heart
hath
not
gone
aside
after
Couetousnesse
?
Now
by
such
Patrons
(
Latrons
I
should
say
)
come
in
the
crowde
and
rabble
of
base
and
abiect
Ministers
,
Sir
Iohn
Lacke-latine
,
and
Luke-honestie
,
with
the
flockes
of
his
companions
,
into
the
Church
;
such
as
were
admitted
vnto
that
high
and
holy
Office
by
Jeroboam
the
sonne
of
Nabat
,
1.
King
.
12
32.
1.
King
.
13.33
.
that
were
the
Skyrtes
,
or
(
as
the
Prophet
tearmeth
them
)
the
Tayle
of
the
people
,
Isay
.
9.15
.
of
Ieroboam
his
liuorie
,
and
not
of
the
Sanctuarie
.
The
libertie
of
whose
times
were
such
,
1.
King
.
13.
as
whosoeuer
would
,
might
consecrate
himselfe
.
Such
as
in
the
guiltinesse
of
their
consciences
,
are
compelled
to
confesse
with
him
of
whom
Zachary
speaketh
:
J
am
not
a
Prophet
,
Zach.
13.
but
an
Husbandman
.
Such
as
albeit
they
beare
the
Name
of
Apostles
,
yet
are
found
lyars
,
an
Ab●r●m
in
stead
of
Ar●n
,
Reuel
.
2.
a
Symon
Magus
for
a
Symon
Peter
,
a
Saul
for
a
Paul
,
a
Caiphas
for
a
Cephas
,
a
Judas
Iscariot
for
Jude
an
Apostle
.
Whereby
what
other
consequent
can
be
looked
for
,
then
that
the
Lamps
of
the
Temple
should
waxe
dimme
where
the
Oyle
fayleth
;
and
the
Word
of
God
should
be
precious
,
where
the
profits
of
the
Pastors
are
so
pared
?
Cantic
.
2.15
.
Finally
,
how
could
so
many
Foxes
breake
into
the
Vineyard
,
if
the
Vines
were
furnished
with
sufficient
Keepers
?
It
is
thought
the
Bishops
should
remedie
this
:
I
would
it
were
in
their
power
.
But
how
should
they
admitte
of
others
then
are
presented
vnto
them
?
Were
our
holsome
Lawes
in
this
case
feruently
enacted
,
as
faythfully
executed
;
Patrons
purposes
might
happily
be
preuented
,
and
the
Church
of
the
burden
vnder
which
it
groanes
be
eased
;
whereas
now
it
is
more
grieuously
surcharged
;
and
that
speach
of
Hieroms
is
obiected
:
Fulgent
laquedria
auro
,
nitent
marmore
tempta
:
Ministrorum
verò
Christi
nulla
est
electio
;
The
Roofes
of
the
House
glister
with
Gold
,
the
Temples
shine
with
Marble
:
but
no
heed
is
taken
of
the
choyse
of
good
Ministers
appertaining
vnto
Christ
.
Sic
Tros
,
Symony
a
thing
ordinary
at
Rom.
Rutilusque
ruunt
nullo
discrimine
:
Euery
one
alike
,
without
further
scrutinie
,
slippe
into
the
Ministerie
.
But
nothing
is
ryfer
at
Rome
,
then
this
sinne
;
and
nothing
then
Symonie
,
that
seemeth
lesse
sinfull
.
That
this
is
of
ordinarie
practise
with
the
Pope
,
wee
haue
witnesses
enough
of
it
.
Hereof
sayth
S.
Bernard
,
Bernard
in
c●nuers
.
Pauli
●eth
.
●
.
Sacri
gradus
dati
sunt
in
occasionem
turpis
lucri
,
et
quaestum
astimant
pietatem
;
Holy
Orders
are
now
become
the
occasion
of
filthy
Lucre
,
and
Gaine
is
valued
with
Godlinesse
.
Ludouicus
Viues
,
one
of
their
owne
side
,
thus
speaketh
in
the
same
cause
.
Romae
cum
omnia
propè
vendantur
,
et
emantur
,
nihil
tamen
agas
sine
lege
et
formula
;
atque
et●am
sanctissimi
luris
;
Whereas
almost
all
thinges
are
bought
and
sold
at
Rome
;
yet
you
may
doe
nothing
without
Law
.
In
sexto
de
elect
.
et
elect
.
Potestate
.
Fundamenta
in
Glossa
.
One
of
their
owne
Popish
Glosses
goeth
thus
:
Roma
est
caput
Auaritiae
,
ideò
omnia
ibi
venduntur
;
Rome
is
the
head
of
Couetousnesse
,
wherfore
all
things
are
sold
there
.
Johannes
Andreas
a
great
Canonist
,
commeth
in
with
this
Verse
,
in
illusion
and
allusion
to
the
name
of
Rome
.
Roma
manus
rodit
,
quos
rodere
non
valet
,
odit
.
Another
of
them
,
one
Durandus
,
Durandin
de
modo
celebrandi
Concil●j
discouereth
their
doinges
.
Simonia
sic
regnat
in
Ecclesia
Romana
,
quasi
reuèra
non
esset
peccatum
:
Simonie
hath
set
vp
such
a
Monarchie
in
the
Church
of
Rome
,
as
if
in
very
deed
it
were
no
sinne
at
all
.
Of
Pope
Alexan●er
,
that
was
such
a
singular
Symonist
,
Muscul
.
in
Ioh
.
cap
.
6.
it
is
written
thus
.
Verdit
Alexander
,
Claues
,
Altaria
,
Christum
,
Vendere
iure
potest
,
emera
tèlle
prius
.
Pope
Alexander
Altars
,
And
Keyes
,
and
Christ
,
doth
sell
for
Gold
.
He
had
them
bought
before
,
wherefore
by
him
they
may
be
sold
.
1.
Quest
.
1.
eo
.
qui
.
In
their
owne
Decrees
it
is
thus
written
:
Tollerabilior
est
Macedonij
haeresis
,
qui
asserit
spiritum
sanctum
esse
seruum
patris
et
filij
:
nam
isti
faciunt
spiritum
sanctum
seruum
suum
:
sic
enim
ait
Terasius
Patriarcha
Constantinopolitanus
ad
Adrianum
Episcopum
Romanum
;
The
Heresie
of
Macedonius
is
more
tollerable
,
who
holdeth
that
the
holy
Ghost
is
the
Seruant
of
the
Father
and
of
the
Sonne
:
For
these
men
make
the
holy
Ghost
their
Seruant
:
For
so
sayth
,
Terasius
Patriarch
of
Constantinople
vnto
Adrian
Bishoppe
of
Rome
.
Summa
Angelica
in
dictione
Papae
.
Thus
haue
wee
receiued
testimonies
enough
touching
the
vsuall
Symonies
of
Popes
:
Now
how
they
presume
the
same
to
be
no
sinne
,
let
vs
heare
what
is
sayd
?
Their
Canonistes
are
wont
to
say
of
the
Pope
,
that
hee
,
in
as
much
as
he
is
Lord
of
all
Benefices
,
albeit
he
sell
for
Monie
Byshoprickes
,
Monasteries
,
Personages
;
yet
in
that
hee
tearmeth
all
them
his
owne
,
hee
cannot
commit
Symonie
,
though
he
would
neuer
so
faine
.
Summa
Angelica
in
Simonia
.
In
the
Booke
before
cited
,
we
read
thus
.
In
Curia
Romana
titulus
de
Symonia
non
habet
locum
,
The
tytle
of
Symonie
hath
no
place
in
the
Court
of
Rome
.
In
the
same
summe
this
distinction
is
brought
in
,
Verum
est
in
ijs
quae
sunt
simoniaca
de
iure
positiuo
solum
,
sed
non
in
ijs
quae
sunt
simoniaca
de
iure
diuino
;
Extra
de
Officio
ludicis
Delegatì
ex
parte
N.
in
Glossa
.
It
is
true
in
those
thinges
that
are
Symoniacall
by
positiue
Law
:
but
not
in
those
thinges
that
are
Symoniacall
by
Diuine
Law
.
To
make
these
Wordes
plaine
,
the
Glosse
sayth
thus
:
Simoniaca
de
sua
natura
sunt
,
quae
nouo
aut
veteri
Testamento
prohibita
sunt
,
vt
emere
vel
vendere
sacramenta
.
Simoniaca
de
iure
positiuo
sunt
,
quae
solum
sunt
spiritualia
ex
constitutione
Ecclesiae
,
vt
sunt
Tituli
beneficiorum
Ecclesiasticorum
.
ω
.
Symoniacall
things
of
their
owne
nature
are
such
,
which
are
in
the
new
and
old
Testament
inhibited
,
as
to
buy
or
sell
Sacramentes
.
But
Symoniacall
thinges
in
Positiue
Law
,
are
such
as
are
onely
Spirituall
,
by
the
ordinance
of
the
Church
,
as
Tytles
of
Ecclesiasticall
Benefices
.
ω
.
Thus
by
this
crancke
that
is
come
into
their
Crownes
,
the
Pope
by
making
a
sale
of
Sacramentes
,
which
cannot
bring
him
in
much
Monie
,
shall
become
a
Symonist
.
But
if
he
shall
barter
away
Byshoprickes
,
Deaneries
,
Abbatships
,
Archdeaconries
,
Prebendships
,
Rectories
of
Churches
,
yet
by
the
helpe
of
this
one
Distinction
,
he
shall
auoyde
this
name
.
Aureum
speculum
.
What
is
thought
of
this
distinction
,
yee
may
read
,
where
it
is
thus
written
:
O
Petre
quantam
animarum
multitudinem
ca●eruàtim
transmisit
et
transmittit
ad
Infernum
,
haec
superstitialis
et
damnanda
distinctio
?
Multis
est
occasio
,
et
viam
aperit
ad
ruinam
damnationis
aeternae
:
O
Peter
,
what
a
multitude
of
soules
hath
and
doth
this
superstitious
and
damnable
Distinction
send
vnto
Hell
?
It
is
to
many
,
the
occasion
,
&
it
openeth
the
way
to
the
vtter
downefall
into
eternall
Damnation
.
ff
.
de
officio
pretoris
L.
Bathannus
.
Colum
.
2.
But
let
vs
heare
how
their
owne
Lawyers
and
Proctors
are
protectors
of
the
Popes
corruptions
of
his
impure
nundinations
of
Church
endowmentes
.
Baldus
doubteth
not
to
say
,
Simonia
non
cadit
in
Papam
recipientem
;
It
is
no
Symonie
in
the
Pope
to
receiue
.
ff
.
Eod
.
Titulo
ead
.
L.
Bartol
.
Bartolus
an
other
Bird
of
the
same
feather
,
singeth
the
same
note
in
effect
,
where
he
saith
:
Papa
non
dicitur
facere
simoniam
conferendo
Beneficium
et
dignitates
,
accepta
pecunia
;
The
Pope
is
not
sayd
to
haue
committed
any
Simonie
,
in
bestowing
benefites
&
dignities
of
Churches
for
Monie
.
Theodoricus
de
schismate
i●ter
Vrban
,
et
Clement
,
lib
.
1.
cap
.
32.
Theodoricus
commeth
in
with
the
like
spoke
,
and
holdeth
vp
the
Target
of
Law
for
his
defence
.
Papa
non
potest
commitiere
simoniam
,
sic
tenent
luristae
:
quia
simonia
excusatur
authoritate
eius
;
The
Pope
cannot
commit
Simonie
,
(
It
is
an
Axiome
of
the
Law
,
)
Because
Simonie
is
borne
out
and
excused
by
the
Popes
authoritie
.
Felinus
,
a
fellow
like
to
the
rest
,
Felinus
de
officio
Iudicis
delegati
ex
parte
.
N.
is
thus
broad
with
vs
:
Ista
Glossa
videtur
dicere
,
quod
Papa
non
committit
simoniam
in
recipiendo
pecuniam
pro
collatione
beneficio●um
,
ex
quo
non
ligatur
proprijs
constitutionibus
.
Tamen
moderni
tenent
indistinctè
,
quod
Papa
non
inuoluatur
crimine
simoniae
:
et
ita
ego
tenco
:
et
sic
est
seruanda
communis
opinio
:
Ergo
Papa
potest
dictam
prohibitionem
simoniae
firmatam
in
vniuersali
Ecclesia
limitare
,
respectu
Apostolicae
sedis
:
This
Glosse
seemeth
to
say
,
that
the
Pope
doth
not
commit
Symonie
in
taking
Monie
for
Presentmentes
vnto
Benefices
:
Whereby
hee
is
not
bound
to
his
owne
Constitutions
:
Yet
the
Writers
of
this
time
hold
indistinctly
,
that
the
Pope
is
not
wrapped
in
the
sinne
of
Symonie
:
and
I
am
of
that
minde
,
and
so
is
the
common
opinion
to
be
held
.
Therefore
the
Pope
may
qualifie
the
sayd
Prohibition
of
Symonie
,
established
through
the
vniuersall
Church
,
in
respect
of
his
Apostolicall
seate
.
Et
si
diceres
rêquiritur
in
talibus
apparens
causa
,
dico
hic
esse
causam
apparentem
.
Nam
cessante
tali
redditu
qui
maximus
est
,
attenta
hodierna
tyrannide
,
sedes
Apostolica
contemneretur
:
And
if
thou
shouldest
say
,
there
is
an
apparant
cause
in
such
required
;
I
answere
,
that
here
is
an
apparent
cause
:
For
such
a
Reuenew
ceassing
,
which
is
the
greatest
,
considering
the
present
tyrannie
of
the
tymes
,
the
seate
Apostolicall
would
be
little
set
by
.
Extra
de
simonia
.
ca.
1.
Numero
.
5.
Fol.
18.
Abb.
Panormitane
another
Parasite
of
the
Popes
,
publisheth
as
much
,
but
hee
borroweth
that
Diuinitie
of
a
Cardinall
,
as
hee
himselfe
confesseth
:
Etsi
Papa
accipiat
pecuniam
pro
collatione
alicuius
Praelatura
aut
beneficij
,
tamen
Dominus
Cardinalis
ait
,
non
committitur
simonia
:
Albeit
the
Pope
receiueth
Monie
for
collating
a
Bishopricke
or
a
Benefice
,
yet
my
Lord
Cardinall
his
grace
sayth
,
that
there
is
no
Symonie
committed
.
An
Archdeacon
of
Florence
flourisheth
thus
:
Archidiaconus
in
Tractat
.
de
haeresi
.
ver
.
et
quia
tanta
est
.
Papa
recipiendo
pecuniam
,
non
presumitur
animo
vendendi
recipere
,
sed
vt
illa
pecunia
ad
vsum
suum
conuertatur
,
cum
Papa
sit
dominus
rerum
temporalium
,
per
illud
dictum
Petri
;
Scripture
well
applyed
.
Dabo
tibi
omnia
regna
mundi
.
The
Pope
in
receauing
Monie
,
is
not
presupposed
to
haue
receiued
it
with
an
intention
of
selling
,
but
that
that
Monie
should
be
imployed
to
his
vse
:
In
asmuch
as
the
Pope
is
Lord
of
all
Temporals
,
by
that
saying
of
Peter
;
I
will
giue
vnto
thee
all
the
Kingdomes
of
the
world
.
But
by
his
leaue
,
these
be
not
the
words
of
Peter
,
but
of
the
Diuell
.
Further
Felinus
saith
,
Felinus
de
officio
Iudicis
Deregati
ex
Parte
N.
in
the
voice
he
vsed
before
:
Quod
datur
Papae
datur
sacrario
Petri
,
nec
est
proprium
Papae
:
sed
prodest
danti
tanquam
facienti
opus
pijssimum
.
That
which
is
giuen
to
the
Pope
,
is
giuen
to
the
Church
of
S.
Peter
;
neither
is
it
proper
to
the
Pope
;
but
it
benefiteth
the
giuer
,
as
the
doer
of
a
most
godly
worke
.
But
it
should
seeme
that
Hostiensis
careth
not
what
he
sayth
,
when
he
speaketh
thus
:
Extra
de
simonia
.
cap
.
1.
Hostiensis
.
Papa
potest
vendere
titulum
Ecclesiasticum
,
vt
Episcopatum
,
Abbatiam
.
The
Pope
may
sell
an
Ecclesiastical
title
,
as
a
Bishoppricke
or
an
Abbatship
.
Finally
,
Extra
.
de
simonia
.
etsi
quaestio
nec
.
we
produce
Panormitane
once
more
,
Cardinalis
pro
Palafreno
a
nobili
vero
accepto
,
non
praesumitur
committere
simoniam
:
A
Cardinall
that
shall
take
a
Palfrey
of
a
Noble
man
,
is
not
to
be
adiudged
to
commit
Simonie
.
But
what
Christ
hath
thought
of
such
indirect
&
distaster
dealings
,
his
seueritie
towardes
such
as
he
found
that
were
copesmates
and
petichapmen
,
whom
he
chased
out
of
the
Temple
with
a
witnesse
,
ouerturning
the
Tables
and
Tressels
of
the
Monie-changers
,
sufficiently
sheweth
vs.
But
these
Monie-mongers
,
Hieronimus
.
were
such
men
as
we
haue
hitherto
brought
into
the
Theater
of
your
sight
,
who
haue
played
their
partes
in
kinde
,
as
you
haue
heard
.
And
so
Hierome
expounding
those
words
affirmeth
:
Per
nummularios
,
significantur
Beneficij
Ecclesiastici
venditores
,
qui
Demum
Dei
faciunt
speluncam
latronum
.
By
these
Mony
changers
are
vnderstood
,
such
as
are
buyers
of
a
Church
Benefice
,
who
make
the
House
of
God
a
den
of
Theeues
:
Laurent
.
valla
.
de
donatione
Constantini
.
But
this
the
Pope
can
doe
in
the
highest
degree
,
&
more
too
,
in
the
iudgement
of
one
of
the
Cannons
,
and
Singing-men
in
the
Church
of
Rome
,
who
saith
thus
:
Papa
etiam
rem
Ecclesiasticam
et
Spiritum
Sanctum
quastuj
habet
,
quod
Symon
ulle
Magus
detestatu●
:
The
Pope
also
maketh
a
gaine
of
thinges
Ecclesiasticall
,
and
of
the
holy
Ghost
;
which
Symon
Magus
himselfe
doth
detest
.
No
maruaile
therefore
that
the
Body
is
thus
heauie
,
if
the
Head
be
so
sicke
.
This
poyson
hath
lien
too
long
in
the
stomacke
of
the
Church
,
so
as
now
it
is
high
time
,
that
some
Tryacle
or
other
Confection
should
be
ministred
,
that
might
helpe
to
purge
it
.
Against
Customes
.
Compositions
,
Pre●criptions
.
3.
It
is
also
no
meaner
sinne
then
Sacriledge
,
in
the
Parishoners
and
vulgar
sort
of
People
,
that
set
vp
Mischiefe
as
a
Law
:
that
is
,
who
vnder
pretence
and
colour
of
Law
,
custome
,
composition
,
snebbe
and
libbe
their
Ministers
of
their
proper
prouision
.
Dan
.
5.
If
it
was
Sacriledge
in
●●lhazzar
,
to
abuse
the
Vessels
of
the
Temple
to
wantonnesse
:
May
wee
by
supportation
of
custome
,
runne
away
with
any
part
of
the
Churches
Patrimonie
,
&
wipe
our
Mouths
mannerly
with
the
Harlot
,
as
though
we
had
done
nothing
therein
against
dutie
?
It
was
Sacriledge
in
Nabucodonoser
,
(
though
a
Conquerour
)
to
robbe
the
Church
:
What
lesser
sinne
is
it
in
vs
,
by
a
conquest
wee
haue
got
ouer
the
Church
by
customes
,
to
engrosse
the
greatest
part
of
the
Goods
of
the
Church
?
Was
it
a
Sacriledge
in
Ananias
,
Act.
5.
and
Saphira
vindicated
by
death
,
to
deteine
a
part
of
that
which
was
their
owne
,
which
they
had
assigned
and
separated
to
Gods
vse
,
which
before
that
deputation
and
assignement
made
,
was
free
to
them
to
haue
vsed
as
they
pleased
?
and
shall
this
insolent
neighbourhood
escape
vnpunished
,
that
haue
thus
gotten
into
their
handes
the
state
of
others
,
of
which
they
neuer
were
,
nor
can
be
iust
owners
;
and
so
neuer
any
loosers
,
though
they
be
restorers
?
according
to
that
which
the
Law
sayth
,
L.
83.
de
reg
.
iur
.
Non
videntur
rem
amittere
quibus
propria
non
fuit
;
Hee
can
not
seeme
to
be
a
looser
,
who
was
neuer
any
owner
.
Will
God
,
thinke
you
,
be
pleased
with
that
which
your
Customes
leaue
vs
,
Mal
.
1.8
.
by
which
we
haue
nothing
but
the
refuse
thinges
,
Quiddam
rather
then
Quantum
,
being
the
reuersion
of
your
Deuotion
?
the
halt
,
the
blind
,
the
lame
,
being
the
Oblation
that
yee
account
good
enough
for
Gods
Altar
?
Nay
rather
doth
he
not
tell
the
(
ô
man
)
that
he
wil
be
serued
with
the
best
,
With
the
first
Fruites
;
Pro
.
3.9
.
or
,
as
the
Hebrew
word
beareth
it
,
With
the
chiefest
and
choysest
part
of
euery
thing
?
Doth
not
God
reckon
himselfe
robbed
and
spoyled
,
when
as
any
duetie
is
deteined
from
the
Minister
?
See
the
Law
in
this
case
,
which
bringeth
in
God
complayning
in
this
manner
:
Mal
.
3.8
.
Will
a
man
spoy●e
his
God
.
that
you
haue
spoyled
mee
?
Notwithstanding
yee
aske
wherein
,
as
though
yee
were
ignorant
,
what
wrong
there
hath
been
done
mee
in
Tythes
:
yee
are
heauily
accursed
,
because
with
a
kind
of
publike
consent
,
yee
haue
ioyned
your selues
in
one
to
robbe
me
,
imagining
the
commonnesse
of
the
offence
,
to
be
euery
mans
particular
iustification
.
Thus
almost
euery
word
in
that
Text
,
is
the
stroake
of
a
hard
Beetle
,
driuing
at
our
cragged
and
crooked
customes
,
whereby
the
state
of
the
Church
is
quite
spoyled
.
To
this
end
serueth
this
precept
of
God
,
that
beareth
a
promise
about
the
necke
of
it
.
Bring
yee
all
the
Tithes
into
the
Storehouse
,
Mal
.
3.10
.
that
there
may
be
meate
in
mine
house
,
and
prooue
me
now
herewith
,
sayth
the
Lord
of
Hostes
:
If
I
will
not
open
the
windowes
of
Heauen
vnto
you
and
poure
you
out
a
blessing
without
measure
:
Br●ng
yee
all
the
Tythes
,
saith
God
.
But
hoe
there
,
say
the
Customes
of
men
:
God
hath
thus
assigned
it
,
and
consigned
it
,
but
now
the
case
is
altered
,
quoth
Ployde●
.
But
Ne●em●as
the
godly
Magistrate
would
neuer
haue
fared
with
such
Courses
,
Nehe
.
13.8
.
who
could
not
endure
the
alienation
of
so
much
as
one
Chamber-roome
that
belonged
to
the
Priest
,
to
the
priuate
and
proper
vse
of
Tobias
.
But
the
Laitie
among
vs
like
it
well
enough
,
that
they
haue
taken
to
themselues
the
great
Houses
of
God
in
possession
,
&
haue
driuen
his
Priestes
out
of
their
dwellinges
.
Their
shoulders
are
broad
enough
to
beare
the
imputation
,
the
Apostle
giueth
them
:
Thou
abhorrest
Idols
,
Rom.
2
22.
and
committest
Sacriledge
;
O
tempora
,
ô
mores
,
may
we
well
say
:
In
what
age
,
among
what
people
doe
we
liue
,
and
what
an
inuersion
of
times
is
come
vpon
vs
?
Heretofore
to
the
setting
vp
of
dead
Idols
,
no
cost
was
spared
Now
,
any
thing
is
thought
too
much
(
though
it
cannot
be
better
bestowed
)
that
is
spent
vpon
the
Ministers
of
the
Church
,
his
true
and
liuely
Images
.
Formerly
,
to
the
rearing
vp
of
madde
Monasteries
,
Coyne
without
cry
,
came
into
their
Coffers
:
now
,
to
the
able
Ministers
of
the
new
Testament
Gods
Spirituall
Building
,
and
the
liuely
Stones
thereof
,
litle
more
then
nothing
is
exhibited
.
But
I
meane
not
to
diue
deeper
into
this
cause
,
or
to
tender
such
Collections
out
of
our
Customes
,
Abst.
Act.
p.
217.
as
some
would
seeme
to
make
,
as
that
they
hold
a
contradiction
with
principles
of
common
right
,
that
there
is
a
nullitie
and
frustration
of
such
Customes
,
as
seeme
to
them
thus
opposite
to
those
principles
.
I
know
not
how
these
Customes
first
came
in
,
not
how
they
can
be
made
to
hold
concurrence
with
the
Doctrine
hitherto
deliuered
.
Let
the
common
Lawyers
of
our
time
that
loue
them
so
well
,
because
they
liue
so
well
by
them
,
take
vp
the
defence
of
them
,
&
extende
them
like
a
skinne
of
Parchment
vpon
the
Tenters
of
their
talkatiue
Tongues
,
I
could
neuer
heare
yet
at
any
hand
of
any
good
they
haue
prophecied
to
the
Church
:
But
,
Lingua
quo
vadis
?
Tongue
,
whether
trudgest
thou
?
Speake
not
euill
of
those
thinges
whereof
thou
art
ignoraunt
;
take
not
the
measure
of
Conclusions
by
Dimi-premisses
,
and
halfe
Principles
;
lay
them
not
in
the
Ballance
stript
from
those
necessarie
materiall
circumstances
,
which
should
giue
them
waight
,
and
by
shew
of
falling
vneuen
with
the
Scale
of
most
vniuersall
and
abstracted
Rules
,
pronounce
not
that
to
light
,
which
peraduenture
is
not
so
,
if
thou
hadest
skill
to
waigh
it
:
many
that
are
good
Preachers
,
being
but
simple
Lawyers
and
Gouernours
.
Now
such
as
are
not
mooued
with
this
Doctrine
,
The
vengeance
of
God
against
Sacriledge
.
hitherto
layed
Downe
before
them
,
with
compuction
of
Conscience
,
happily
will
be
shaken
by
the
Shoulders
,
and
set
vpon
their
Feete
,
while
they
behold
the
terrour
of
Gods
vengeance
.
For
God
hath
two
stringes
to
his
Bow
;
Mercie
,
and
Iudgement
:
Such
as
will
not
be
ledde
by
his
Mercie
,
shall
be
drawne
by
his
Iudgement
.
Absolon
,
2.
Sam
.
10.
when
he
could
not
by
faire
meanes
make
Ioab
of
his
side
,
by
fiering
his
Barlie
fieldes
he
fetched
him
well
enough
.
If
wee
will
not
be
caught
and
brought
by
his
Fauour
,
we
shall
be
sought
and
wrought
by
the
fire
of
his
Furie
.
Ion
.
1.
When
a
still
Voyce
could
doe
no
good
with
Ionas
,
a
quicke
and
posting
Pursiuant
dispatched
in
a
Whirlewinde
and
Tempest
against
him
,
brought
him
to
obedience
.
Many
sweete
Promises
are
made
by
God
,
to
such
as
pay
their
Dueties
to
the
Church
:
If
these
take
no
place
,
hee
will
come
,
Cum
impetu
magno
,
to
visite
their
Iniquities
with
the
Rodde
,
and
their
Sacriledge
with
Scourges
;
Fire
and
Brimstone
,
Storme
and
Tempest
,
this
shal
be
their
portion
to
drinke
.
As
the
Lordes
mouth
hath
much
spoken
against
this
sinne
;
so
the
hand
of
the
Lord
hath
much
stroken
it
.
Few
haue
conceiued
Sacriledge
in
their
Heartes
,
but
haue
also
Forne
Gods
Iudgementes
on
their
Backes
.
The
Sacriledge
of
Achan
was
the
Broome
that
swept
away
the
whole
House
of
Achan
;
Ios
.
●
.
the
Axe
that
cut
off
both
Branch
and
Roote
,
and
all
in
one
day
.
Giezi●
prowled
but
for
a
Bribe
of
Naaman
,
●
.
King
.
●
.
but
he
payde
dearely
for
it
;
this
Sacriledge
be●ng
the
Porter
that
brought
the
scabbe
of
Leprosie
vpon
him
,
and
by
entaylement
,
to
his
seed
for
euer
.
Be●sh●zzar
prophaned
the
Goblets
of
the
Temple
,
〈◇〉
.
5.
which
Nebuchadnezzar
his
Father
had
taken
from
the
Jerusalem
,
and
was
in
his
merrimentes
amonge
his
Minions
with
them
:
but
his
mirth
was
soone
commuted
with
Melancholy
,
and
his
Organs
turned
into
the
voyce
of
them
that
wept
;
the
hand-writing
which
he
espied
ouer
against
t●e
Candlesticke
vpon
the
Plaister
of
the
Wall
of
his
Pallace
,
put
him
out
of
countenance
,
perplexed
his
thoughtes
,
made
him
Luxate
&
Palsie-shaking
ioyntes
,
and
with
vehement
collision
knocked
his
Knees
togeather
.
After
the
death
of
King
Salomon
,
Sesack
King
of
Egipt
spoyled
the
Temple
which
was
at
●erusalem
,
1.
King
.
14.
or
Ses●stris
,
as
Josephus
would
haue
it
,
or
Smendes
as
others
doe
conceiue
;
which
of
them
soeuer
it
was
,
he
that
fared
best
,
bought
it
deare
enough
:
The
Thracians
inuading
and
subduing
to
themselues
the
Dominions
of
the
one
;
the
other
dying
,
left
his
heire
behind
him
in
this
case
most
miserable
,
that
for
a
long
season
he
was
smitten
with
blindnesse
.
J●as
King
of
Israell
,
drew
a
great
bootie
out
of
the
same
Temple
:
what
came
of
it
?
2.
King
.
14.
By
Poyson
he
finished
his
accursed
life
.
Senacharib
the
great
Monarch
of
the
Assirians
,
robbed
the
Lordes
Exchequer
at
Ierusalem
vnder
Ezechias
;
the
Lordes
Iudgement
as
a
speedie
messenger
was
dispatched
against
him
for
it
.
And
that
ye
might
know
the
better
how
much
God
is
displeased
with
iniurie
offered
to
his
Church
,
Ioh
.
2.
marke
his
manner
of
behauiour
he
vsed
towardes
the
Marchantes
in
the
Temple
,
tumbling
downe
their
Monie-tables
,
and
chasing
them
with
Whipcord
out
of
the
Temple
,
telling
them
of
this
Text
,
that
they
had
so
vildly
transgressed
;
My
house
is
an
house
of
prayer
,
but
ye
haue
made
it
a
Deu●●e
of
Theeues
.
Thu●
our
Lord
Christ
of
his
owne
nature
,
an
instrument
of
Mercie
,
wadeth
vp
to
the
Ancles
in
the
Office
of
Iustice
,
to
censure
this
fordide
vse
in
his
Sanctuarie
Christ
assuming
our
humanitie
vnto
him
,
Non
venit
cum
Flagella
,
Came
not
with
a
Rodde
,
but
with
Loue
:
came
not
to
punish
,
but
to
pardon
:
not
to
execute
vs
in
his
Iustice
,
but
to
prosecute
vs
in
his
Mercie
:
not
to
keepe
vs
still
at
difference
with
God
,
but
to
be
the
dayseman
betweene
vs
and
God
:
Yet
hee
that
was
this
factiue
instrument
of
peace
and
pittie
,
layeth
them
both
aside
,
and
for
a
time
forgetteth
them
:
and
in
the
case
of
this
abuse
offered
to
his
Sanctuarie
,
taketh
hold
of
Iustice
and
Seueritie
.
Hee
that
would
be
content
to
pardon
Theeues
,
Adulterers
,
and
other
nefarious
fellowes
,
would
not
be
pleased
with
violaters
and
despisers
of
Holy
thinges
.
Put
to
these
examples
,
the
example
of
Julian
vncle
to
Julian
the
Emperour
,
Sozam
.
lib
.
5.
cap
.
5.
et
8.
who
robbed
many
Churches
as
well
of
Antioche
,
as
of
the
East
,
both
of
Monie
and
Plate
,
and
scourged
to
the
death
one
Theo●orite
Warden
of
the
Church
,
for
that
hee
would
not
betray
the
state
of
the
Church
vnto
him
.
They
which
haue
once
stained
their
hands
with
these
odious
spoyles
,
doe
thereby
fasten
vnto
all
their
actions
an
eternall
preiudice
,
in
respect
whereof
for
that
it
passeth
through
the
world
as
an
vndoubted
Rule
and
Principle
;
that
Sacriledge
is
open
defiaunce
to
God
,
whatsoeuer
they
afterward
vndertake
,
if
they
prosper
in
it
men
reckon
it
but
Dyonisius
his
Nauigation
;
and
if
any
thing
befall
them
otherwise
,
it
is
not
as
commonly
so
in
them
ascribed
to
the
great
vncertaintie
of
casuall
euentes
,
wherein
the
Prouidence
of
God
doth
controll
the
purposes
of
men
oftentimes
,
much
more
for
their
good
,
then
if
all
thinges
did
answere
fully
their
heartes
desire
;
but
the
censure
of
the
World
is
euer
direct
against
them
both
bitter
and
peremptorie
:
For
this
is
the
verdict
that
is
out
against
them
:
Nouimus
multa
regna
et
reges
eorum
propterèa
cecidisse
,
quia
ecclesias
spoliauerunt
,
Verba
Carol
.
mag
in
Capital
.
Carui
.
Tit
.
7.
ca.
104.
resq
.
earum
vastauerunt
,
alienauerunt
,
vel
diripuerunt
,
Episcopisque
et
sacerdotibus
,
atque
quod
maius
est
ecclesiis
eorum
abstulerunt
,
et
pugnantibus
dederunt
.
Quapropter
nec
fortes
in
bello
,
nec
in
fide
stabiles
fuerunt
,
nec
victores
extiterunt
,
sed
terga
multi
vulnerati
et
plures
interfecti
verterunt
,
regnaque
et
regiones
,
et
quod
peius
est
,
regna
caelestia
per
diderunt
,
atquè
proprijs
haereditatibus
caruerunt
et
hactenus
carent
:
Wee
haue
seene
how
many
Kingdomes
with
their
Princes
,
haue
perished
,
for
spoile
offered
to
the
Church
,
in
wasting
,
alienating
,
and
robbing
the
Bishops
and
Priests
of
them
;
and
which
is
more
,
in
taking
them
from
the
Church
,
and
bestowing
them
on
Souldiers
.
For
which
cause
,
neither
had
they
heart
in
Warre
,
nor
were
stable
in
the
Faith
,
neither
euer
could
be
Conquerours
,
but
shamefully
turning
their
backes
,
were
many
of
th●m
wounded
,
more
put
to
the
Sworde
,
vtterly
lost
their
Kingdomes
,
and
which
is
worse
,
the
Kingdome
of
Heauen
.
This
was
the
obseruation
of
the
Emperour
,
Charles
the
great
,
the
ineuitable
infelicitie
,
that
indiuiduallie
accompanieth
this
Sacrilegious
robberie
.
It
is
the
let
that
faleth
vpon
euill
gotten
Goods
,
to
be
Losse
,
and
no
Lucre
(
sayth
Thales
Molesius
:
)
Whe●●re
the
Prophet
compareth
them
to
th●
〈◇〉
,
Mich
.
6.
which
deuoureth
also
the
wealth
that
is
well
come
by
,
with
the
owners
thereof
.
Chilon
the
La●edemon●a●
giueth
this
reason
,
why
a
certaine
losse
should
be
preferred
before
filthy
lucre
;
because
that
maketh
a
man
to
greiue
but
once
,
but
this
causeth
a
continuall
vexation
:
And
for
that
,
a
present
losse
may
be
recouered
by
future
labour
,
but
the
staine
and
turpitude
of
an
euill
name
,
gotten
by
euill
gotten
goods
,
can
neuer
by
all
the
South-waters
be
washed
out
.
Laert
.
lib
.
1.
cap
4.
It
is
the
obseruation
and
collection
Laertius
maketh
:
The
Goods
that
are
euill
gotten
,
are
subiect
to
much
hazzard
of
Fire
,
Tempests
,
Robberie
:
what
casualties
then
may
accompany
and
follow
Goods
of
euill
condition
?
Let
all
such
as
haue
prayed
vpon
the
House
of
prayer
,
and
are
fleshed
as
Dogges
,
that
haue
beene
fed
at
the
Shambles
,
with
the
fatte
thinges
of
the
Church
:
looke
for
a
reuolution
and
returne
of
times
,
wherein
they
shall
finde
that
the
pleasure
they
haue
taken
in
them
,
is
but
as
the
momentanie
ioyes
of
Birdes
in
th'
of
kirnels
of
Corne
,
which
are
strewed
of
purpose
to
ensnare
them
,
and
as
the
fonde
delight
of
Fishes
,
hasting
to
the
baite
vnder
which
the
Hooke
is
hidden
,
that
is
their
destruction
.
The
doome
that
was
prophecied
of
Tu●nus
,
may
happe
to
be
fulfil●ed
and
accomplished
in
them
.
Turno
tempus
erit
magno
,
Virgil
Aeneid
.
lib
.
10.
cum
optanerit
emptum
Jntactum
Pallanta
,
et
cum
spolia
ista
diemque
ad●rit
.
A
time
will
be
,
when
Turnus
shall
wish
at
the
dearest
rate
,
Pallas
had
been
vntoucht
,
and
this
his
spoyle
,
and
day
shall
hate
.
In
the
meane
while
there
wilbe
alwayes
some
skilfull
persons
,
which
can
teach
a
way
how
to
grinde
treatibly
the
Church
,
with
iawes
that
shall
scarce
moue
;
and
yet
deuoure
in
the
end
,
more
then
they
that
come
rauening
with
open
mouth
,
as
if
they
would
worry
the
whole
in
an
instant
:
Others
also
,
who
hauing
wastfully
eaten
out
their
owne
Patrimonie
,
would
be
gladde
to
repaire
,
if
they
might
,
their
decayed
estates
with
the
ruine
they
care
not
of
what
,
nor
of
whom
,
so
the
spoyle
were
theirs
;
whereof
in
some
part
if
they
happen
to
speed
,
yet
commonly
they
are
men
borne
vnder
that
constellation
,
which
maketh
them
I
know
not
how
,
as
vnapt
to
inrich
themselues
,
as
they
are
readie
to
impouerish
others
;
it
is
their
lot
to
susteine
during
life
,
both
the
miserie
of
Beggers
,
and
the
infamie
of
Robbers
.
But
though
no
other
plague
or
reuenge
should
follow
Sacrilegious
violators
of
Holy
thinges
;
the
naturall
secret
disgrace
and
ignonimie
,
the
very
turpitude
of
such
actions
in
the
eye
of
a
wise
vnderstanding
heart
,
is
it selfe
a
heauie
punishment
.
This
speech
of
the
Orator
is
properly
sayd
of
them
,
Cicero
.
off
.
lib
.
3.
Paenam
non
dico
legum
quas
saepe
perrumpant
,
sed
ipsius
turpitudinis
quae
acerbissima
est
non
vident
,
They
see
not
(
I
will
not
say
)
the
punishment
of
Lawes
which
they
transgresse
,
but
of
this
abomination
it selfe
,
which
is
most
bitter
.
For
how
can
they
expect
securitie
&
indemnitie
,
in
this
their
eager
pursuite
of
Sacriledge
,
the
very
height
and
extent
of
Iniquitie
?
It
is
the
question
that
an
Heathen
Christian
mooted
,
Senec
.
de
benef
.
lib
.
3.
cap
.
17.
which
a
true
Christian
propoundeth
to
such
persons
to
assoile
.
Impunita
tu
creais
esse
quae
inuisa
sunt
?
aut
vllum
supplicium
grauius
existimas
publico
odio
?
Doest
thou
thinke
that
such
thinges
shall
passe
vnpunished
,
which
so
vniuersally
are
hated
?
Or
doe
you
thinke
any
punishment
exceedeth
the
common
hatred
?
The
smallest
Sacriledge
that
is
,
is
grieuous
,
&
a
burthen
intollerable
to
be
borne
.
It
is
the
peremptorie
determination
of
diuine
Plato
in
the
cause
,
Latrocinium
et
furtum
non
minus
est
,
in
re
parua
quam
in
magna
,
Theft
and
Rapine
is
no
lesse
a
sinne
in
a
litle
matter
,
then
in
a
great
:
Magis
et
minus
non
mutant
speciem
;
It
is
a
ruled
case
in
Philosophie
:
More
or
lesse
altereth
not
the
title
or
nature
of
a
thing
.
Non
spern●nda
sunt
quia
p●rua
sunt
,
Greg
.
lib
.
6.
epist.
30.
sed
timenda
quia
praua
sunt
,
Thinges
are
not
to
be
despised
because
they
are
small
;
but
they
are
to
be
feared
because
they
are
sinfull
.
A
litle
Leauen
sowreth
the
whole
lumpe
.
1.
Cor
.
5.
It
is
the
preemptorie
proposition
of
a
great
Apostle
.
An
Haire
is
a
small
thing
,
yet
we
read
how
it
choaked
the
life
of
a
great
man
.
The
Hemorrhoides
are
sayd
to
be
very
small
Serpentes
;
yet
so
spightfull
,
as
they
that
are
stroken
with
them
,
are
in
such
a
case
as
they
are
cast
into
a
bloody
sweate
,
which
issueth
from
the
Conduits
of
their
Eyes
,
Mouth
,
Nosethrils
,
Eares
,
Fundament
,
&
from
the
Channell
of
the
whole
body
.
A
narrow
Riuer
serueth
as
well
to
drowne
ones
life
,
as
the
vast
Ocean
sea
.
A
slender
Bullet
discharged
out
of
a
Gunne
,
can
as
soone
strike
one
dead
,
as
a
Rapier
,
or
a
long
Speare
.
By
one
rupture
and
breach
in
the
Wall
,
the
Enemie
may
as
well
enter
and
in●ade
a
Citie
,
as
through
a
Gate
that
is
left
brode
open
.
The
lesser
thy
sinne
is
,
the
greater
thy
contempt
;
wherefore
the
Lord
complayneth
of
such
as
haue
offered
him
dishonour
in
a
handfull
of
Barlie●
:
Ezech
.
13.32
.
Iu●as
betrayed
Christ
for
thirtie
peeces
of
Siluer
:
Examples
of
Gods
iudgementes
in
others
,
are
lessons
for
vs.
and
thou
sellest
him
by
Sacriledge
,
in
the
smallest
Impropriation
,
and
Goodes
of
the
Church
,
that
thou
hast
taken
,
or
any
way
kept
from
him
.
Ergo
te
miror
quorum
facta
imitare
,
eorum
exitus
non
per
horrescere
,
I
maruell
at
thee
that
followest
their
proceedinges
,
dreadest
not
their
punishmentes
.
Gods
corrections
towardes
others
,
are
a
calling
vnto
vs
;
and
others
examples
,
are
our
looking-glasse
.
So
it
was
to
Balak●
,
Numb
.
12.
who
when
he
had
heard
what
Israel
had
done
to
the
Amori●●●
,
wa●
curbed
and
humbled
with
feare
.
For
this
cause
,
the
Lord
commaunded
Moses
that
Eleazar
the
sonne
of
A●●n
the
Priest
,
Numb
.
16.
should
take
vp
the
Censors
of
th●se
two
hundred
and
fiftie
conspirators
of
Corah
and
his
complices
,
whom
the
Fire
of
the
Lordes
wrath
had
consumed
,
and
make
of
them
broad
Plates
for
a
couering
of
the
Altar
,
to
serue
for
a
signe
of
Admonition
to
the
people
,
that
no
Stranger
should
presume
to
burne
Incense
vnto
God
,
least
by
running
into
the
same
transgression
,
they
might
incurre
the
like
dread●ull
destruction
.
It
seemed
much
to
God
,
Ierem
3.
that
his
example
of
Iudgement
against
J●rael
,
should
not
lesson
Judah
;
whereof
he
saith
thus
:
When
I
saw
how
that
by
all
occas●ons
,
rebellious
Israell
had
played
the
Harlot
,
I
cast
her
away
,
and
gaue
her
a
Bill
of
Diuorcement
:
yet
her
r●bellious
Sister
was
not
afraide
,
but
shee
went
also
and
plaide
the
Harlot
.
But
it
was
singuler
good
that
Jeremie
did
by
the
publication
of
Gods
Iudgementes
:
●erem
.
36.
For
being
willed
by
God
,
to
take
a
Wryting
booke
,
and
to
make
a
Blacke
Booke
of
it
,
by
marking
inrolment
of
all
the
Calamities
that
were
to
come
vpon
the
people
for
their
forepassed
Rebellions
;
that
so
being
warned
,
they
might
be
armed
&
charmed
,
and
turne
euery
man
from
his
euill
way
,
that
God
might
forgiue
their
iniquities
and
sinnes
.
This
was
no
sooner
performed
by
Baruch
,
Jeremies
actuarie
&
penman
in
this
busines
,
and
read
at
the
Standard
;
but
it
wrought
in
them
a
feare
a
passion
and
compunction
of
heart
with
them
all
.
How
God
hath
smitten
this
sinne
of
Sacriledge
in
others
,
I
haue
hitherto
shewed
you
by
examples
,
and
your selues
can
easily
put
too
more
then
I
haue
ripped
vp
.
Oh
take
heed
therefore
how
yee
dallie
with
God
,
and
take
vp
a
securitie
to
the
enchantment
of
your
soules
in
this
so
heinous
and
horrible
an
impietie
.
Let
vs
not
after
so
many
Sermons
and
Summons
,
Writinges
and
Warninges
,
find
your
heartes
still
as
before
obdurate
,
and
as
hard
as
the
nethermost
Milstone
;
least
in
the
bitternesse
of
our
soules
,
and
throbbings
and
throwinges
of
our
spirites
,
we
send
you
to
Gods
Iudgement
seate
,
noted
with
an
Inckehorne
,
with
this
Text
and
Tytle
vpon
your
Forehead
,
Noluerunt
incantarj
,
They
would
not
be
charmed
.
There
remayneth
nothing
more
,
Quam
vt
rogarem
quantum
amarem
,
An
exhortation
to
restitution
of
Church
landes
and
possessions
.
Ios
.
6.18
.
then
that
I
should
beseech
you
so
much
,
as
I
loue
you
,
as
Iosuae
did
the
people
;
Beware
of
the
execrable
thing
,
least
yee
make
your selues
execrable
,
and
in
taking
(
I
should
say
keeping
,
for
yee
haue
taken
it
alreadie
,
)
of
the
execrable
thing
,
make
also
the
Host
of
Israel
execrable
,
and
trouble
it
;
and
to
breake
off
sinnes
by
righteousnesse
,
as
Daniel
aduised
Nabuchadnezzar
.
To
meete
God
in
the
way
,
Amos
.
4.12
.
as
the
Lord
by
his
Prophet
Amos
warneth
vs
:
as
Abigall
did
wisely
to
meete
Dauid
by
the
way
;
1.
Sam
.
25.
whereby
she
escaped
the
sword
of
his
wrath
:
that
wee
by
preuenting
Iudgement
,
by
amendment
,
the
Sword
of
God
may
againe
turne
into
the
Scabberd
.
Contrary
Diseases
are
to
be
cured
by
contrary
Remedies
.
The
onely
way
to
worke
vpon
a
Drunkerd
,
is
to
reduce
him
to
sobrietie
,
by
reducing
him
from
his
lauish
drinking
.
To
bring
a
Staffe
that
is
crooked
,
to
his
rightnesse
,
wee
bend
him
on
the
contrarie
side
,
to
an
aduerse
obliquitie
,
and
so
at
the
last
he
commeth
to
a
middle
nature
,
betweene
a
double
extremitie
:
so
the
maladies
of
sinne
in
the
minde
,
are
to
be
healed
by
contrary
meanes
;
as
Fulnesse
with
Fasting
,
Malice
with
Mercie
,
Auarice
with
Almes
,
Sacriledge
with
Satisfaction
.
Wee
are
warned
,
Mat
.
2.
as
the
Wise
men
of
the
East
,
to
returne
into
their
Countrie
another
way
:
as
from
Crueltie
to
Charitie
,
from
Ebrietie
to
Sobrietie
,
from
Impuritie
to
Chastitie
,
from
Vice
to
Vertue
.
For
to
returne
to
our
old
sinnes
,
is
to
goe
backe
to
Herod
Court
againe
.
As
the
Camell
that
entreth
into
the
Stable
,
layeth
downe
his
Burden
at
the
Dore
,
the
better
to
enter
in
:
So
they
that
will
goe
to
Heauen
,
must
discharge
their
Shoulders
of
the
spoyle
of
the
Church
with
which
they
are
loaden
,
and
leaue
it
where
they
found
it
;
otherwise
through
so
straight
a
Gate
as
that
wilbe
vnto
them
,
there
wil
be
no
through
passage
for
them
.
Esai
.
38.6
.
The
legatiue
arrant
sent
to
Ezechias
,
appertaineth
to
vs
all
:
Set
thine
house
in
order
before
thou
diest
,
To
set
our
state
at
a
stay
and
order
,
is
to
deuide
to
euery
one
his
due
.
Our
Body
is
set
in
order
,
when
it
is
bequeathed
to
the
Graue
:
Our
Soule
is
set
in
order
,
when
it
is
giuen
vp
to
God
:
and
our
Goods
are
set
in
order
,
when
they
are
restored
to
the
right
owners
.
1.
Sam
.
12.3
.
If
ye
can
not
say
with
Samuel
,
Whose
Goods
haue
I
taken
away
?
Then
must
ye
say
with
Zacheus
;
Luc
.
19.8
.
Whose
Goodes
haue
J
kep●
?
It
is
the
first
part
of
our
duetie
,
not
to
offer
Iniurie
:
the
second
is
,
to
satisfie
and
make
amendes
for
it
.
Fulgentius
vpon
this
text
of
the
Baptist
,
Euerie
Tree
that
bringeth
not
foorth
good
fruite
,
Mat
.
3.
is
heawen
downe
,
&
cast
into
the
fire
:
commeth
in
with
this
inference
:
Si
sterilitas
in
ignem
mittitur
,
rapacitas
quid
meretur
?
quid
recipiet
qui
aliena
tulit
,
si
semper
ardebit
qui
sua
non
dedit
?
If
Sterilitie
be
throwne
into
the
fire
,
What
deserueth
Rapacitie
?
What
shall
hee
receiue
that
hath
taken
away
the
Goods
of
another
,
if
hee
shall
endure
euerlasting
burning
,
that
hath
not
giuen
of
his
owne
?
Rabanus
vpon
this
complaint
of
Christ
;
I
was
hungry
,
and
yee
gaue
me
not
to
eate
:
paraphraseth
thus
:
Mat
.
25.
Esuriui
et
pauxillulum
panis
quod
restabat
mihi
abstulisti
,
Nudus
fui
,
et
vilem
chlamidem
et
vestem
quam
habui
abripuisti
:
vnicam
habui
vineam
et
diripuisti
:
I
was
hungrie
,
and
that
litle
remainder
of
Bread
that
I
had
,
you
bereft
me
of
:
I
was
naked
,
and
that
simple
Shrowde
and
Garment
that
I
had
,
you
tooke
away
from
mee
:
I
had
but
one
onely
Vineyard
,
and
that
you
wrong
from
mee
.
Against
the
whole
packe
of
such
purloy●ledge●ers
,
and
croude
of
Catchpoles
,
and
fraternitie
of
such
fellonious
fellowes
,
S.
Augustine
doubteth
not
to
say
;
August
ad
Macedon
.
epist.
54.
Si
res
aliena
propter
quam
peccatum
est
reddi
potest
,
et
non
redditur
;
paenitentia
non
agitur
,
sed
simulatur
:
si
autem
veraciter
agitur
,
non
dimittitur
peccatum
nisi
restituatur
ablatum
:
sed
(
vt
dixi
)
cum
restitui
potest
:
If
that
which
wee
haue
taken
away
from
an
other
,
by
which
wee
haue
sinned
,
may
be
restored
,
and
be
not
;
repentance
is
not
done
,
but
dissembled
:
But
if
it
be
truely
done
,
this
sinne
is
not
forgiuen
vnlesse
that
which
is
taken
away
be
restored
;
but
vnder
this
supposition
,
when
a
restitution
may
be
made
.
Restitution
resembleth
a
Phlebotomie
or
Blood-letting
,
which
though
it
minisheth
the
substaunce
of
the
Blood
,
yet
taketh
away
the
matter
of
the
Ague
,
and
preserueth
the
life
:
so
hee
that
restoreth
the
Goods
he
hath
gotten
from
other
men
,
he
lesseneth
his
Monie
bagges
,
but
thereby
cutteth
off
the
occasion
of
his
couetousnesse
,
the
argument
and
subiect
of
eternal
〈…〉
death
,
and
maketh
the
life
of
the
soule
,
and
of
Grace
,
to
draw
breath
more
liuely
;
Si
in
ignem
mittitur
,
qui
non
dedit
rem
propriam
,
vbi
mittendus
qui
inuasit
alienam
?
verè
teipsum
pro
vili
pendis
,
qui
pr
〈…〉
re
aliena
animam
tuam
perdis
:
If
he
be
decreed
to
the
fire
,
which
gaue
not
his
owne
〈…〉
Whether
is
he
to
be
sent
,
who
hath
robbe
〈…〉
another
?
Dum
alienum
rapis
,
à
diabolo
raperis
,
et
quam
diu
id
detines
,
à
diabolo
detineris
:
retines
aurum
,
et
perdis
caelum
:
in
iustè
detines
rem
alienam
,
et
iuste
amitti
〈…〉
haereditatem
tuam
:
iniustum
lucrum
,
se
〈…〉
iustum
damnum
:
lucrum
in
arca
,
sed
damnum
in
conscientia
:
p●reat
mundi
lucrum
per
quod
fit
animae
damnum
:
Whilst
thou
snatchest
from
another
,
the
Diuell
snatcheth
away
thee
:
and
so
long
as
thou
withholdes
〈…〉
it
,
the
Diuell
withholdeth
thee
:
thou
reteinest
Gold
,
and
loosest
thine
Inheritaunce
▪
an
vniust
Gaine
,
but
a
iust
Damnation
:
Lucre
in
thy
locker
,
but
Condemnation
in
thy
Conscience
:
a
Mischiefe
on
that
Monie
,
that
bringeth
Destruction
to
the
Soule
.
Oh
that
thou
wouldest
behold
Zacheus
,
Luc
.
19
and
be
beholding
vnto
him
for
his
instruction
,
and
reformation
,
whose
practise
is
precept
,
and
preamble
vnto
thee
:
Paruus
Zacheus
,
sed
magnus
exemplo
:
Principalis
receptor
,
et
Prin●ipalis
restitutor
:
diues
opibus
,
et
diues
op●ribus
:
in
vita
peccatricj
peccato
renū●ians
.
Dedit
non
micas
e
mensa
,
nec
escam
,
sed
dimidium
bonorum
:
non
amicis
qui
compensare
possent
,
sed
pauperibus
restituit
:
non
principale
damnum
,
sed
quadruplum
exinaniuit
domum
terrenis
opibus
,
vt
intromitteret
salutem
et
admitteret
intus
.
Zacheus
,
little
in
substance
,
but
great
in
example
:
a
principall
Receiuer
,
but
a
principall
Restorer
:
rich
in
Goods
,
and
as
rich
in
Goodnesse
:
in
the
state
of
sinne
,
resigning
vp
sinne
:
he
gaue
not
Fragmentes
and
Flesh
from
his
Table
,
but
the
Moitie
of
his
maintenance
:
not
to
his
Friendes
that
could
againe
cry
quittance
with
him
,
but
to
the
Poore
,
that
could
make
him
no
recompence
:
not
the
principall
that
he
had
purloyned
,
but
the
quadruple
dammage
that
he
had
inferred
:
he
emptied
his
house
of
transitorie
substance
,
to
induct
,
and
conduct
saluation
to
his
house
.
But
to
this
,
the
Children
of
this
light
,
take
light
from
the
Disciples
of
Christ
,
to
set
light
by
this
we
say
,
and
to
answere
vs
thus
lightly
:
Iohn
.
6.6
.
Durus
est
hic
sermo
,
This
is
a
hard
saying
.
The
Lecture
you
read
vs
of
Restitution
,
is
too
hard
,
and
wee
cannot
digest
it
.
Sacrilegious
persons
,
sauour
not
our
Sermons
,
that
speake
of
satisfaction
;
they
can
giue
care
to
any
Text
,
rather
then
to
this
:
But
in
this
,
they
would
haue
a
dispensation
of
vs
,
2.
King
.
5.
saying
with
Naaman
,
The
Lord
he
mercifull
vnto
mee
in
this
:
Their
hearts
in
this
,
being
of
the
nature
of
Nabals
,
1.
Sam
.
25.37
.
as
dead
as
a
stone
;
as
the
heart
of
euery
obstinate
Sinner
is
,
Iob
.
41.
as
that
worthie
Hussite
noteth
:
His
hea●t
is
as
hard
as
any
stone
.
A
Raysor
may
sooner
cut
a
Whet-stone
,
then
any
thing
shall
cut
or
touch
them
with
remorse
,
or
compunction
.
The
stone
in
the
Bladder
is
a
greiuous
disease
,
and
so
is
that
which
is
in
the
Raines
:
But
the
stone
about
the
Heart
is
most
to
be
feared
:
Yea
,
it
is
much
to
be
feared
,
that
it
will
drawe
the
whole
man
with
the
waight
of
it
into
Hell
.
For
as
those
thinges
that
are
hard
,
are
also
in
their
owne
nature
heauie
,
as
it
is
in
a
Stone
,
which
being
throwne
from
an
high
place
,
if
it
be
not
some
way
intercepted
,
seeketh
to
the
center
,
and
the
ground
,
where
it
resteth
:
So
he
that
hath
an
hard
and
Flintie
heart
,
no
sooner
he
is
cast
downe
by
the
hand
of
death
,
no
doubt
fulleth
downe
to
the
very
bottome
&
lowermost
place
of
Hell
.
It
is
one
of
the
greatest
stratagems
and
sleights
of
the
Diuel
,
not
to
care
that
we
do
many
good
thinges
so
he
may
hold
vs
fastned
vnto
him
by
the
Chaines
and
Bands
of
some
one
sinne
or
other
.
And
therein
hee
playeth
the
Part
of
an
old
practised
Angler
with
vs
,
who
hauing
a
great
Fish
vpon
his
Hooke
,
forceth
not
hastily
to
heaue
him
vp
to
the
shoare
,
but
dallieth
and
giueth
him
length
enough
of
line
to
skudde
vp
and
downe
,
&
to
swallow
vp
the
baite
,
thereby
to
make
him
sure
,
least
otherwise
by
dealing
too
rigorously
with
him
,
hee
might
breake
his
Line
,
and
loose
all
togither
Sathan
doth
not
presently
surprize
a
sinner
,
whom
with
the
Hooke
of
Temptation
he
hath
caught
;
but
he
suffereth
him
to
approoue
and
put
in
practise
many
proper
dueties
.
Hee
had
put
an
Hooke
into
the
Nose
of
Herod
,
Mark
.
6.
and
carried
an
hand
straight
enough
ouer
him
,
not
labouring
to
draw
him
vp
presently
to
himselfe
,
but
easily
yeelding
that
he
should
come
to
the
preaching
of
Iohn
the
Baptist
,
and
heare
them
gladly
,
in
the
meane
while
holding
him
fast
with
the
line
of
Luxurie
,
and
the
cord
of
Concupiscence
.
So
when
he
had
goten
a
Pharisie
by
the
Gilles
,
Luc
.
18.
he
made
good
sport
with
him
,
fancying
wel
enough
his
double
Fastes
by
the
weeke
,
his
conscionable
Tything
,
and
his
minde
not
corrupted
with
many
notorious
and
opprobrious
improbities
;
all
these
being
nothing
better
then
sweete
Baites
,
to
feed
his
arrogant
and
vaineglorious
humour
.
Exod
.
10.
As
Pharo
suffered
the
Israelites
to
sacrifice
to
God
;
yet
with
this
cautelous
prouision
and
restriction
,
that
they
should
not
goe
farre
,
nor
carry
away
their
Children
,
or
the
Cattell
with
them
;
but
that
leauing
these
Pledges
of
their
loue
behinde
them
,
their
mindes
might
be
setled
on
a
returne
to
him
againe
.
So
the
Diuell
as
an
other
Pharo
,
doth
thus
capitulate
,
and
indent
with
vs
,
howsoeuer
wee
depart
in
some
manner
from
him
,
yet
that
we
shew
,
Animum
reuertendj
,
a
purpose
of
returning
,
by
leauing
some
Pawne
of
sinfull
affections
in
this
our
enimies
hand
.
The
Diuell
playeth
with
a
man
,
as
a
young
Child
with
a
Bird
,
which
hee
suffereth
to
flie
by
the
length
of
his
Threed
fastened
to
his
Legges
,
plucking
him
home
againe
when
so
euer
he
listeth
.
The
Diuill
holdeth
vs
tyed
to
one
sinne
or
other
,
and
so
draweth
vs
vnto
him
,
how
so
euer
wee
otherwise
make
vagaries
from
him
.
But
as
Christ
did
cast
out
the
whole
Legion
of
Diuels
;
Luc
.
8.
so
wee
must
cast
out
the
whole
Hoast
of
sinne
,
and
not
suffer
any
one
to
remaine
in
our
Campe
.
As
Pharo
and
his
whole
Armie
perished
by
Sea
;
so
in
Mare
amaro
,
Exod
.
14.
in
the
salt
and
brackish
Waters
of
our
Repentance
,
are
we
to
drowne
the
whole
vnited
power
of
our
sinnes
,
and
not
to
suffer
any
one
to
remaine
aliue
.
One
sinne
is
enough
to
keepe
vs
out
of
Heauen
:
For
if
a
Bird
hath
but
one
foote
entangled
,
she
is
not
able
to
flie
;
so
if
we
haue
our
heart
but
ensnared
with
one
sinne
,
wee
shall
neuer
be
able
to
soare
vp
to
Heauen
.
The
Leprous
person
,
Leuit.
14.
who
was
to
be
clensed
,
was
by
Law
enioyned
to
shaue
off
euery
Haire
of
his
head
:
Wherefore
thou
that
hast
the
spirituall
Leprosie
of
sinne
about
thee
,
must
by
office
of
duetie
,
shredde
and
shaue
off
euery
sinne
that
cleaueth
fast
vnto
thee
;
and
so
this
sinne
of
Sacriledge
shal
be
done
away
.
Now
we
,
though
we
could
be
content
,
that
we
might
not
seeme
couetous
with
a
part
of
our
owne
,
with
some
honest
allowaunce
out
of
the
whole
,
most
vnhonestly
and
shamefully
detained
from
vs
:
yet
if
yee
will
haue
so
much
grace
as
Judas
,
yee
must
restore
the
whole
:
yea
,
yee
must
call
to
God
for
mercy
in
the
face
of
his
annointed
,
for
the
harme
yee
haue
done
his
Prophets
hitherto
:
Wherefore
on
with
thy
Sackecloath
,
2.
King
1.20
.
and
goe
to
the
great
King
of
Jsraell
,
with
a
Roape
about
thy
necke
,
with
the
Seruantes
of
Benhadab
,
and
call
for
the
Psalme
of
mercie
,
for
thy
Necke-uerse
,
and
say
,
Mercie
,
Mercie
,
O
Lord
,
for
we
haue
heard
that
the
King
of
Israel
is
a
mercifull
King
:
that
with
the
Lord
there
is
mercie
,
and
with
him
is
plentious
redemption
;
that
hee
will
saue
Israel
from
all
his
sinnes
.
Leaue
this
duetie
vndone
,
and
God
shall
answere
thee
in
the
end
of
thy
life
,
as
Elizeus
did
Iehoram
the
King
:
2.
King
.
3.
Goe
to
the
Prophets
of
thy
father
:
goe
to
the
Prophets
of
thy
Mother
:
Goe
see
how
thy
Sacriledge
shall
shrewde
and
saue
thee
from
the
anger
to
come
.
And
thou
ô
mercifull
Father
,
looke
vpon
thy
Church
with
the
eye
of
compassion
,
and
beare
vp
the
decayed
Walles
thereof
with
the
strong
and
stretched
out
Arme
of
thy
Prouidence
,
that
neither
the
wilde
Boare
out
of
the
Wood
,
nor
the
vild
Beast
out
of
the
Forrest
,
may
deuowre
it
,
or
lay
it
waste
.
Incline
the
royall
heart
of
our
DAVID
,
to
consult
about
the
Reformation
of
the
Church
,
and
let
the
hand
of
Nathan
be
deepe
in
it
,
that
great
may
be
the
companie
of
the
Preachers
that
may
beate
downe
the
Kingdome
of
Sinne
,
Sathan
,
and
Antichrist
,
and
set
vp
the
Kingdome
of
Christ
Iesu
.
Now
vnto
him
that
is
able
to
keepe
you
that
yee
fall
not
;
Iude
.
ver
.
24.
and
to
present
you
faultlesse
before
the
presence
of
his
Glorie
with
ioy
:
That
is
,
to
God
onely
Wise
,
our
Sauiour
;
be
Glorie
,
and
Maiestie
,
and
Dominion
,
and
Power
,
both
now
and
for
euer
.
Amen
.
FINIS
.