THE SCOVRGE of sacrilege.  
By SAMVEL gardener, Doctor of divinity.  John. 2.15. 
Then Iesus made a Scourge of small cords, and drove them out of the Temple.  
Imprinted at London by W.W. for THOMAS MAN. 1611.   

TO THE RIGHT honourable, AND most reverend Father in God, George by Gods providence Lord Archbishop of canterbury his Grace, Primate of all England, and Metrapolitan: his very good Lord and master.  
THE sin of sacrilege smitten of God by the Rod of his lips, and the Hand of his Iustice, is grown so common, with the covetousness and carnality of the times, as now it seemeth to be very good in Law. Munus ofterrendi is worn out of date, and Munus auferrendi is by intrusion come into his office: in the which he layeth lustily about him, and playeth the man. Haec habui quae dedi, was the proverb of old. Haec habui quae edi, is the Adage that is now of this age of ours. The great leviathan maketh it his pastime to swallow up a Church, et lege agraria, to engross aedes et seeds, the Portion and Possession of the Lord, and to make the poor levite that serveth at the Altar, to lodge in the streets. The school of them is great; and the mischief they will do, if they may haue their mindes, is more then easily any one can divine. They project no less, then that Desolation should stand in the Holy place; and that the Land should be full of darkness and cruel habitation: that the Priestes lips( the preservers of knowledge) should be shut up, and that the people crying for Bread, should haue none to give it them. It is time the Lord should put to his hand, and haue mercy vpon zion; yea, the time( I hope) is come, if not of building up the decayed walls, and of restitution of the Lords goods: yet of preventing the purposes of such nefarious violators of Holy things, who are so far from repenting themselves of the evil already done, as they repined against us that they can do no more. This argument will be but bitter to their stomacks as wormwood, and the very waters of gull. I must not care for that: I am not a cook, Pulmentum praeparare, to make them savoury Sauce. We are set by God, as physicians over you; so as I say with Augustine: Eligo aspera, said salubria medicamenta, I choose you a bitter, but the better Potion. The region of this sin being white, and ready for harvest, and calling for a Sickle from heaven to cut it down, hath sharpened my Sickle, and made my pen like the point of a Diamond, and hath enlarged my soul, in the anguish of my soul, for the wrack and havoc made of jerusalem; not to speak in the mild voice of Eli, but with a stronger cry, as Christ used at the raising up of Lazarus, that had now in his Coffin entred into some degrees of corruption. For the sells of Hierico, the sells of this sin, will not come tumbling down without the shrill voice of Trumpets of rams horns: deaf Adders will difficultly be charmed, and deaf and dumb Spirites will not be cast out, without much Fasting& Praying; all intention of mind, contention of sinews and Sides; all invention of Argument is all too little for this Argument wee haue in hand. It is a hard knot in the Timberlogge, that must be often and forcibly driven out by the Beetle: It is an extreme Disease, that requireth extreme remedies. Varium poscit remedium diuersa qualitas passionum, saith gregory; As the Passions differ in quality, so wee are to varie in the prescribed remedy. Hic lauacra mollia: ille ferrum quaerit ad vulnera; One Disease would be washed with Water, and be handled with a soft Hand; but an other must be lanced with an Instrument, and seared with an hot Iron. This sacrilege is a sore of such sort, that must be cut to the very quick, the corruption thereof can not be let out with a Needle, but it must suffer a very deep incision. I haue endeavoured to wound the very scalp of it, not thinking it enough to break the legs of these sleeves, as the legs of the Theiues that were crucified with our saviour. These Meditations, as the whole man, are consecrated to your Grace, in a fit time, to the ioy of many heartes raised up by God, for the building and beautifying again the lords House that is at jerusalem, in despite of all the Aduersaries to judah and benjamin, Sanballat, and Tobias, and all the froward fellowes beyond the river. I humbly beseech your Grace, to be pleased with this poor Oblation, the earnest penny of my dutiful devotion: and as you haue graciously my unworthy person, so the cause that will be worthy, to take into your protection, by sheilding it from the injury of the time, and the malice of mens mindes; and by giuing it such countenance, as the nature of it shall need. Thus, powring out my spirit unto God for you,( as duty deeply bindeth me) that you may live long, and see many good dayes; that by your good Learning, and godly wisdom, the Vine of the English Church, may more flourish and spread abroad her Branches, to the glory of God, and the common good; in all dutiful affection, I commend your Grace to the protection and preservation of the almighty.  
Your Graces most humble chaplain, Samuel gardener.   

THE SCOVRGE OF sacrilege.  2. Sam. 7. vers. 1.2. 
1. Afterward, when the King sate in his house, and the Lord had given him Rest round about from all his enemies.  
2. The King said unto Nathan the Prophet, behold, now I dwell in a house of Cedar trees, and the ark of God remaineth within the curtains. &c.  
1 DAVIDS Deliberation: 2. Nathans Replication: 3. Dauids Gratulation: are the Compendum and compass of the whole Chapter.  
1. The Deliberation is about an oratory and Temple to be erected, and dedicated to God: delivered unto us in the two first Verses.  
2. The Replication is double, 1. affirmative and erroneous, in the third Verse. 2. negative, and retracted from the third to the eight Verse.  
3 The Gratulation is put up to God, in a grateful remembrance of forepast benefits: which spendeth all the remainder of the Chapter.  
In the Deliberation, 1. note the circumstances: 2. the state Deliberatiue itself.  
The circumstances are two. 1. The Time. 2. The Persons.  
The Time, hath a double mark 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 david. 2. The Prelate Nathan: The Prince maketh the Deliberation; the Prelate taketh it.  
The state Deliberatiue is this: The King bethinketh himself of the baseness of Gods House, and would be at the cost to make it beautiful: And he hangeth Reason at the heels of the cause, to make it weigh heavier, disputing, Ab honesto, from consequent of congruity, that it should be so by way of double comparison, A minori, ad maius, from the lesser to the greater. 1. As by comparing himself with God: I dwell in a house. &c. The ark of God remaineth. &c. 2. Next, by sampling his Court with Gods ark; this basely drawn over with a canopy of skins: the other studded and set out with Cedars.  
This he adjudgeth to be against the hair, and very preposterous; and therefore he entereth conference with his Bishop, of rectifying the obliquity and awknesse of the case.  
Thus having laid down the parcels of this Scripture, let us take them up in order, and briefly scholy on them by way of explication and application, as we may.  
When the King sate in his house.  
These relative words, Sitting, Standing, are noted by divines, to haue difference of sense: Standing, commonly being taken in good part;& Sitting, in the evil: As in these places, where Standing is well spoken of. 
Ezech. 3.  The Lord Set me vpon my feet. 
1. Cor. 10.  he that Standeth, let him take heed how he falleth. 
Ephes. 4.  Stand in the Lord as dear children. 
Ephes. 6.  Stand, your loins girded ahout with verity. 
Psal. 135.  Praise the Lord all ye his servants; ye that Stand in the courts of the lords house. 
Psal. 122.  Our feet Stand in thy gates o Jerusalem. 
2. King. 3.  The Lord liveth, before whom I Stand. In all these quotations, the word Standing, hath reference unto Good action; and is of the best Interpretation. As in these testimonies, where the name of Sitting, runneth into obloquy, and is attributed to iniquity. 
Zach. 5.  iniquity Sitteth on a talent of lead. 
Psal. 119.  Princes sit and speak against me. And of the ungodly Person, the Psalmist saith, 
Psalm. 1.  that, He shall not be able to Stand in the Iudgement.  
But here the Word is of milder meaning, and of indifferent acceptation, as betokening his government. The King sate in his house: that is, he sate in his seat of Regiment. This sense hath been ancient, 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 he holdeth the Ball of the World in his hand, and mannageth State matters. So in the ●ermaine language and speech, to sit, is to reign: And this is the modern meaning of this word, even among vs. For when we would tell how long any one hath exercised Office of prefecture among us, wee are wont to say; he Sate in the place so long. And commonly it signifieth Rest& Quiet, and is opposite to business; as where it is said, 
Num. 32.  Shall your brethren go to battle, and you Sit still? 
Virgil. 12. Aeneiad.  As where the Poet saith: Sedeant spectentque Latini, Let the latins sit still and look on: Both these last senses in david, haue no difference in which wee take this word.  
So the next adjunct of the Time, When the Lord had given him rest round about from all his enemies, little varieth from the former; and therefore we will compound and confounded them together. But about the Rest, that is here 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, do assign it to the second victory he had against the Philistines; when he was such an Hammer to the neighbour Nations, as his very Name was terrible unto them, so as they were glad to make their Peace, and to take bond of resolution with themselves of their good behaviour towards him; of which we red in the first of Chronicles the 14. Chapter. But how these peaceable times wrought with david it is to be considered out of the next Verse.  
They were not the bane and surfet of the mind, as they are to us, 
Princes authority in causes ecclesiastical.  whom Peace hath puffed up with Pride; and very plenty, hath made Religion to pine, and to draw breath but faintly, having been thereby cast vpon a Bed of supine security; as Jezabel vpon a bed of nefarious adultery. But Peace with this Prince, breedeth piety; and his Rest, Religion. he is loathe Gods benefits should be in the fore-ward, and his thankfulness in the reare-warde. Wherefore, as he delighteth to recount them, so he deliberateth how he might retail them. For thus he museth and meditateth on the matter.  
God hath given me an House; I will give an House again to him. God hath given me Rest; I shall repay it with Rest given to him;( meaning it by the ark) the outward symbol& sign of his presence: the ark having had many wide and wearisome perambulations hitherto, knowing otherwise right well, that the ubiquity of his majesty filleth every place;& so is not to be hemmed and parred up in any place. Dauids example, is the Princes Looking-glasse, by the which he may see how to spend the times of Peace and prosperity to the best proof: to be Non minus otiosus quam cum otiosus, et in otio de negotio cogitare; to give the times of tranquilitie their task. 
Homer.  Non decet Principem solidam dormire noct●m; A Prince may not take a sound nights sleep. The iudgement of the Poet in that his aphorism, not delivered without iudgement, a scroll being put into the Princes hand by God, semblable to that Schedule of Ezechiel, in which all their dueties are drawn to this head, Gesta illos in sinu; bear them in thy bosom. It is he that is the Paragon and pattern of Princes, that hath, Oculum cum Sceptro; An eye in his head, as well as the sceptre in his hand: that is, that joineth Prudence to his Power; vigilancy to authority. So much the egyptians by this their emblem, insinuating unto vs.  
Augustus Caesar is famous in the Chronicles, for the deep care he took in discharging such dueties, as he took himself to owe unto his Empire. For the better performance whereof, he gave no Rest nor respite to himself in his chair of Ease, but easily could make reckoning how every day was spent; not any one day passing over his head, In quo non aliquid legeret, 
Platina in Augusto.  aut scriberet, aut declamaret; In which some thing was not either red, or recorded, or rehearsed by him.  
The same Emperour, hearing of a certain Gentleman of Rome, that was deeply indebted, to sleep most securely, desired to buy the bed whereupon he restend: It seeming a matter of much marvel to him, that one fallen into so deep arrearages, could any wise be so resty. The application hereof, appertaineth unto Princes, in due observation of their grand debts, in which they stand bound to God, and to the kingdoms 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 govern a people, as Nazianzen 
Nazian.  saith: while they find by experience, the words of Seneca to be true: Nullum morosius animal, nec maiori arte tractandum; There is no living creature more froward, and to be handled more politicly then man.  
Now on the other side, the name of Domitian for his defidiousnesse, is most detestable; which was such, as being solitary in his privy Chamber, spent his time in running after Flies; for which he grew so ridiculous to his servants, as one of them being asked, whether any were with the Prince? answer whereunto thus disgracefully was made; No not a fly. Of such what we should think, we go to learn of Bernard, who telleth us, that the Common wealth is not made for them; but they for the Common wealth, Non Respublica tua, said tu Reipublicae. And here the ancient proverb 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 havoc.  
2. As Dauids cogitations were bent vpon business, and could not take out his Quietus est, in the midst of his Quiet; so were his thoughts bestowed vpon the better things, vpon the chiefest duty appertaining unto God, it being a work of especial piety, to set up God an House of beauty and majesty. Thus was not he onely as the kings of the Nations, Rex murorum, to serve for outward provision and defence: but Sacrorum etiam, to see also to the honour and service of God. Rex idem hominum, Christique sacerdos, A monarch of men, and the Priest of God. here haue we the Met-wand of a Magistrate in dead; the goodliest medley, and sweetest harmony, of policy and piety; of Dauids Throne, and Moses chair; of golden sceptre, and golden candlestick; of capital,& Temple; of the Court, and of the ark of the presence of God. Thus david chalketh out the Way to Princes, and beateth them out the Path they are to tread, in the carriage of themselves in the course of their government: namely, to haue a care of Syloh and zion, as of their free Cities; to reck of Religion, as the Bases and Pillars that must bear up their kingdom. It is his part with Moses, to rescue the people, 
Exod. 12.  and to set them at liberty from the egyptian captivity; with samson, 
judge. 14.  to fight for them against the forces of the Philistines; 
2. Sam. 6.  with david, to reduce the ark of the Lord, 
1. Chro. 16.  and to set levites and godly Ministers to attend vpon it; 
1. King. 10.17.  with Salomon to give silver in Jerusalem as Stones, 
1. King. 15.12.  and to give Cedars as the wild figs that grow abundantly in the plain; with Asa, to overthrow the Idols, 
2. King. 10.25.  Altars, and monuments of idolatry; with Jehu, 
2. Chro. 32.27.  to make massacre and slaughter of the Priestes of Baal: with Ezechiah, to set up an Exchequer for silver and Gold, Precious stones, odours& Perfumes, for Sheildes, and for all pleasant Vessels; and Storehouses for the increase of wheat, and Wine, and oil; and Stables for all beasts, and rows for the Stables; that is, to corroborated and strengthen his kingdom with Meate, money, and Munition: and finally with Josiah, 
2. King. 13.2.  to restore the book of the Law and the Scriptures.  
The zeal of david towards God, not onely sheweth itself in this intention, but many ways else in other of his actions. In the reign of Saul, 
1. Chro. 13.  when Religion was out of request,& no entertainment could be given unto it, david was the man that held it up by the chin, by bringing back again the ark of the Lord; that is, by restoring of Religion, by pricking out Odes and Anthems for the Church, in ordering the Classies and ranks of the people, and in a manner ruling over the Priestes. And that no man should think what the King did in this case, it was with the consent and counsel of his Bishops, Sadoch and Abiathar; and that he entred not vpon such actions, by the privilege and prerogative of his Princely authority; or that his Ditties and psalmody were set forth in the person of a Prophet, the case is very clear: the Priestes being the occasion of the scorn that was then made of Religion, that the Tabernacle was broken and lost, that the ark of God was out of the Temple, the proper place of it, and in private houses was obscured and hemmed in: that the people had no public place of assembly to hear the word of God, but that every one had his chapel& oratory by himself in Woods and Mountaines: all which abuses, crept into the Church vpon the desidiousnes& negligence of the Priestes. Wherefore King david cited and summoned the Bishops and Priestes, and the clergy of that time, to appear before him; told them what wrack Religion had sustained, and how hardly it fared; commanded the ark to be removed to zion, and himself was present to see it performed. he himself did set down who of the levites, 
1. Chro. 16.  and in what order they should minister before the ark. he enjoined Aarons sons that were Priestes, 
1. Chro. 24.  how they should every one go forward in their course. 
2. Chro. 8.  The like was performed by Salomon his son, and all the succeeding kings that were worshippers of God. Of Salomon, the sacred story saith thus, And he set the courses of the Priestes to their offices, according to the order of david his father, and the levites in their Watches, for to praise and minister before the Priestes every day; for so was the commandment of david the man of God.  
King Salomon did build the House to the Lord, which david had projected,& 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 sat up Sadoch in his room; placed the ark of God, sanctified the Temple, performed burnt offerings, directed the Priests in all their proceedings, blessed the whole people: and it is written, That the Priestes and levites left nothing undone which they had received in commandment from the King. So Chronicles tell us of King Jehosaphat, 
2. Chro. 15.  that he appoynted and disposed the levites and Priestes, which taketh away the objection the adversary might haue put in, in the like action of david; that david by his prophetical and not Princely office, meddled with Church matters: For they will not say that Jehosaphat was a Prophet, that took this vpon him: neither can wee red of any Prophet else, that hath done the like.  

2. Chro. 29.  When the Temple was filthily defiled through the sloth and sinfulness of the Priestes, 
1. Chro 28.  Ezechias the King, commanded it to be purged of his filth; lights to be set up, Incense to be burnt, Sacrifices to be performed according to the ancient ceremonies thereof, the brazen Serpent( of which the people made an idol) to be taken down, and consumed to dust.  
But here it willbe said, 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 answer hereunto, 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 jehosaphat is famous for his Religion towards God: It is said of him, 
2. King. 18. 2. Chro. 15.  that the Woods and High places which he saw were hindrances and lets to Religion, as means that drew the people from their Mother-church, which was at jerusalem; whither from every corner of the kingdom they were yearly to repair; were dejected and removed by order of his authority. Josias the King was careful in putting the Priestes and Byshops in mind of their dueties. 
2. King. 23.  
●. King. 12.  King Joas kerbed the Priestes of his time, the insolent and excessive behaviour he saw in them. 
2. King. 20.  jehu went further with the Idolatrous Priestes, and replied vpon them not with words, but sword, to stop the breath, and choke the life of them. 
2. King. 12.  King Icas sequestered the oblations of the people, which the Priestes want only and wickedly had appropriated to themselves; and by his royal authority, 
2. Chro. 35.  converted them to the reparations of the Temple. Let us take a short view of primitive times, and we shall see how they hold corespondencie with these that hitherto haue been mentioned.  

Exod. 32.  Moses the civil Magistrate and Leader of the people, received from God, and delivered to the people all the ordinances and commandments of God appertaining to Religion; and censured Aaron the bishop of the people, for the Golden calf he had erected, and for Religion that he had violated and profaned. 
josu. 1.  Iosua was but the politic Prince and Ruler of the people; yet no sooner had he the charge and prefecture over them, but he received commandment touching Religion, and the worship 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 book of deuteronomy should in leaves of ston be imprinted, that the Cursinges and Blessings of God should be published; he uttered his mind freely to the people, and terrified them from idolatry.  
If a Papist shall object against this, to infringe the Princes right, that Iosua received precepts of the worship of God, but not in ruling over Priestes in spiritual affairs; but rather was commanded to go in and out at the word of Eleazar the Priest, and the joint congregation of the people of Israel: wee put in this surioinder, that howsoever the Prince stand bound to hear the Priest, yet ●f the Priest be careless in his duty, he may by the Prince, be corrected and reformed. Aron the High-priest, submitted himself to Moses the chief Magistrate, and called him Lord: 
Exod. 32.  It is the illimited and universal enuntiation of the holy Apostle, 
Bernard. epist, 42.  Let every soul be subject to the higher Powers: Where vpon S. Bernard groundeth this necessary and infallible consequence, that there is no partiality, and immunity, 
Bonf. 13.  fr●m this generality, but commandeth the whole body of the clergy,& that to teach otherwise, is but deceivable divinity. Quis vos excepit ab vniuersalitate? si quis tentat excipere, conatur decipere: Who hath exempted you from universal authority? such exception is nothing but a mere deception. And howsoever the school of Louane doth think to draw their necks out of the Coller of the Princes commannd, and to wind themselves out of his censure, by telling us, how their skill is onely seen in Common-wealth affairs, and matters Military; all they say herein, serveth not the turn. For let them hear what Augustine saith: 
Aug. contra Crescen. lib. 3. cap. 51.  In hoc reges Deo scruiant sicut eis divinitus praecipitur, in quantum sunt Reges, si in suo regno bona iubeant, mala prohibeant, non solum quae pertinent ad humanam societatem, verumetiam quae ad divinam religionem: Herein do Princes serve God, as God hath commanded; if as they be kings, they command in their kingdoms things that are good, and inhibit all that are evil, not onely in causes that properly belong to humane society; but also in such as haue reference unto piety. 
tertul: ad Scapul.  Let them hear what Tertullian saith: Colimus Jmperatorem vt hominem à Deo secundum, et solo Deo minorem, sic enim Imperator omnibus maior est, dum solo vero Deo minor est; Wee perform our service to the Emperour as to the next person to God, and inferior to none but to God: Thus the Emperour is above all, while he is lower then none, 
Isiodoru● in Gloss. in Gen.  but onely God. Jsiodore, one that was a Popish Doctor doubteth not to set the kingdom before the Priesthood, by comparing the kingdom to the sun, and the Priesthood to the moon: We easily grant a connivency to the Priest above the Prince in some particular sort; as we prefer the judge before him in the knowledge of the Law; and the Doctor of physic, in the skill of his own Art: the pilot and mariner, in the conduction and guiding of his ship: 
Dormā. fol. 37. Dormā. fol. 35.  the captain and colonel, in the ordering of his army: But his commanding power over all, may not be denied him.  
The proofs hereof hitherto produced out of the sacred records, and Volume of the old Law, seemed so pregnant to one of our great rabbis, and Maisters of louvain, as he doubteth not to say; That to be directed by the examples of the old Law, is the high-way to infinite inconveniences. It followeth not( saith he) that our modern Princes, should haue the like authority. And now, seeing we haue entred so far into the Princes sovereignty in causes spiritual, it is not amiss that we clear the cause, and free it from all Aduersaries spite whatsoever  
That Princes haue always in Church-matters,& men, born peremptory power, apparently shal be proved against all the progeny of the Pope; who thrusting out the eyes of the politic Prince, would make him like the monster Polyphemus, one of big bones, and of vast dimensions of body; but yet without eyesight, to govern himself. We find in the council of Chalcedon, that the bishops and clergy of the convocation, as well as the civil Iudges of the Parliament, were wont to lay down the Canons they had agreed vpon openly in the council, 
council. Chalced. Arti. 1. pag. 831.  until the Emperour should confirm them with his royal consent, saying: These Decrees seem good unto nus, vt plenitudinem directionis vestrae custodiret serenitati, The Lord hath taken him away, that the absolute government might be kept for your majesty. Lutipraudus 
Lutipraudus  pleadeth our cause thus: Imperator uti experientia didicimus, 
johan. 13.  intelligit negotia Dei, et facit, et amat ea, et tuetur omnibus viribus et Ecclesiasticas res et ciuiles: said johannes Papa facit contra haec omnia, Wee understand by experience, that the Emperour hath skill in Gods business, and that he performeth them, loveth them, and protecteth with all his power both ecclesiastical and civil causes: But Pope John doth quiter contrary to all these.  

Balsamon de fide. Tit. 1.  The Emperour michael, that governed the East, made a Law against the order of the Church, that no monk should serve in the ministery in any Church whatsoever. 
Balsamon de peccatis. Tit. 9.  The Emperour Justinian gave power to the bishop, to absolve a Priest from pennance, and to restore him to his Church. And the Emperours had authority( as Ba●samon saith) of placing and disposing of Patriarcall seats; 
Balsamon in conc. Chalced. cap. 12.  and that this authority was given them from above: that nothing should be publicly red in the Scriptures, besides the canonical books of the Scriptures: and that the people should partake of the holy Communion of the body& blood of Christ every sabbath day. It was the Law& ordinance of ●harless the great. One of the approved Doctors of the Po●es side saith: 
Greg. Haloander et Azo.  To say that the Prince cannot ordain laws, or haue use of them, until they be allowed by the Pope, it is false. 
August. epist. 48.  So in a manner S. Augustine telleth us: Reges in terris scruiunt Christo, leges faciendo pro Christo; kings here in earth serve Christ, while they make laws for Christ.  
How many Popes haue agnized the Princes supremacy in Church affairs, and haue submitted themselves to their authority? Pope lo submitted himself to Ludouike the Emperour; and the form of his submission was thus: 
2 Qu. 7. nos si. lo. 4.  Nos si incompetenter aliquid egimus, et justae legis tramitem non conseruauimus, vestro admissorum nostrorum cuncta volumus emendare judicio; If we haue done any thing amiss, and haue not walked in the right way of the Law, we will reform all things wee haue so done, according to your iudgement.  
gregory giveth testimony of the like duty performed by him to imperial authority: Imperatori obedientiam proebui, 
Gregor. ad Mauricium Imper.  et pro Deo quod sensi minimè tacui: I haue done my obedience to the Emperours majesty; and what I haue thought in matters concerning God, I haue not spared to speak. 
Theodor. lib. 2. cap. 16.  Pope Liberius dutifully appeared before the Emperour Constantius, being convented before him. 
2. q. 4 M●nda●tis.  Pope Sixtus, vpon an accusation& complaint put up against him came to make his purgation before the Emperour Valentinian. 
2 q. 4. Auditum.  Pope lo the third, being accused by Paschalis& Campalus, pleaded his defence before Charles the great, at Rome; and that before he was elected Emperour. Pope John the 22. being indighted of heresy, was constrained to abjure it before Phillip the French King. And that none should attribute these examples, rather to the Popes humility, then duty: hear what Franciscus Zabarella saith: 
Franciscus Zabarella de Schismate et council.  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, 
council. Tom. 2. in vita vigilij. Platina in vita liberij.  how many Popes haue been placed, displaced, by the Princes authority? justinian the Emperour removed two of them, sylvanus and Vigilius, from their papacy.  
The Emperour Constantius( howbeit he was an Arrian,) deprived Liberius of his chief bishopric: and again restoring Liberius, 
council. 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,) entering into Italy, Synodally removed three Popes, 
Visperg. Anno 1045.  that unlawfully had been chosen. In the Chalcedon council, the civil Magistrate adiudged three Bishops, Dyoscorus, Iuuenalis and Thasassus, of heresy, and determined them to be degraded and, put out of the Church. It is evident out of all the ancient records, 
Niceph. lib. 7. cap. 46. carrion in Bonifac. 3.  that the Pope had not a foot of Land, nor an House to hid his Head, neither the name of an universal Bishop; neither any authority, liberty, or Charter, which he received not from the Emperours, and the Kings of France: Yea, 
Sabellicus in Phoca. Platina in S●uerino Papa.  Platina, one of their own men saith; Without the Letters patents of the Emperour, the Pope, is no Pope. It was matter of great marvell to King Odacer, 
Conci, Boni. 3. cap. 2.  that any( touching the affairs of the Church) should be taken in hand, 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 us, for while our Bishop lived( meaning the Pope) there was nothing that they went about without vs. 
Post. council. Ephesinum primum.  The Bishops of the council of Constantinople, wrote thus submissively 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 clemency, that as you haue honoured the Church with your Letters, by the which you summoned us: so you would confirm the final conclusion of our Decrees, with your royal Assent and seal.  

Euseb. in vita Constant. orat.  Of Constantine the Emperour, Eusebius thus reporteth: Vocalissimus dei praeco erat, et medicus animarum; He was a vocal Preacher of Gods word,& a physician of souls. 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 catholic and universal Church: thou hast reformed the Church of God of those barterers and purloyners of heavenly doctrine, and of all heretics by the word of truth.  
The Bishops came not into the council of Nice, 
Theodoret. lib. 1. cap. 7.  before the Emperour called them; so saith Theodoret. And Eusebius saith thus: Sedit tota synodus reverenter vt par est, cum silentio expectans aduentum principis: The whole synod sate reverently, as it became them, with all silence, expecting the Princes coming. And again thus: Signo quo aduentus Imperatoris indicatus est dato, omnibus exurgentibus, ipse deinde ingressus est medius, tanquam aliquis dei caelestis Angelus; Vpon notice that was given of the Emperours coming, every one rose up, and the Emperour himself came in the midst among them, as it were an heavenly angel of God.  
That every King is Gods Vicar& Vicegerent in the Churches of his kingdom, 
Epist. Elcatherij inter leges Edwardi. 1.  a Pope in the person of one of the kings of England, hath pronounced it; Vos estis Vicarius Dej in Regno vestro; You are Gods Vicar in your kingdom. They are no better then Donatistes all the sort of them, that would abridge the civil Prince of his jurisdiction over the affairs and persons of the Church; in the iudgement of S. Augustine, who saith 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 judicem? May it happily be thought unlawful for the Prince to determine of Religion? To what end then came your ambassadors to the Emperour? Wherefore made they him the judge of their cause? These Authorities may suffice to choke the papists; as the Disciplinarians of our time, in this cause, cousin germans to the papists, who would unarm the King of his spiritual Sword, while they would haue him to sit in their assembly, no otherwise, then as an honourable 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 books, that the politic government is Subalternall and Subordinate to that which is spiritual: which is more then some of the wiser Schole-men will say: 
Balsamon in 6. a Synodo, Can. 1.  For what saith Theodore Balsamon? Nota Canonem, dicit spirituales dignitates esse praestantiores secularibus, seu mundanis dignitatibus; said ne hoc eō traxeris, ecclesiasticae dignitates praeferantur Imperatorijs, illis enim subijciuntur. Note( saith he) the Canon which saith, that spiritual dignities are more excellent then those that are Worldly. But those words must not be so racked, to prefer ecclesiastical before imperial states. For they are subject unto them. And what saith an other of them? 
joh. 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 regal power is but corporal, and not spiritual; and that it hath but charge over bodies, and not over souls, which is most false. Finally, wee answer them, as Salomon did his Mother, in the suite of Adoniah, 
1. King. 2.  ask the kingdom for him also. For no more can two absolute Powers be in one kingdom together, then two heads in one Body.  
And thus much of the Princes lawful and due authority over the causes and persons of the Church.  
david here adiudged it to be needful, that a Temple rather then a capital, should be in the heart and navel of his kingdom. As God hath given Princes the highest room, it is meet he should haue the highest room in their heartes; that as he hath given them Thrones; so they would give him Temples; as he hath given them Rest, so they would remember with devout david, to give Religion Rest, and not forget Jerusalem in their mirth. This shall make their names to shine as the sun, among the posterity. Princes being then at the height of excellency,( as S. Ambrose saith,) when they may be styled the sons of God. Quid honorificentius, 
Ambrose. epist. 32.  quam vt Jmperator aicatur filius Dei? What is more honourable, then that the Emperour be surnamed the son of God. All their Parliamentary laws, all their military exploits, all their domestical actions jointly together, shall not preserve their names, in such lively and lovely remembrance, as their Christian Canons and Constitutions for Religion. 
Princes ought first to haue care of the Church.   
The royal Decrees of the kings of Persia, and Babylon, for the reedifiinge the Temple, and the worshipping of the God of daniel, and of his three Complices Sydrach, Mysach, and Abednago, are in the Registers, for the longest lives to read; whereas their other laws and statutes are shut up in silence.  
Constantinus, and Carolus, were very famous Emperours, each of them were surnamed Magnus, Great; but not so much for their potency, as their piety. Eusebius setting forth the state, and sublimity of Valerians Court the Emperour, giveth 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.  
jovinian, that sate in the seat of the Empire after julian,  told his subiectes absolutely, that he would be a King of Christians, or no King at all.  
Theodosius and Valentinian called themselves, V●sallos Christj, the Vassals of Christ. And this Theod●sius was wont to say; that he loved the Church as his own soul. Religion beareth up the Pillars of the kingdom; and therefore that ought first to be provided for.  
Cyrillus telleth the Emperour Theodosius, 
cyril. epist. ad Theod. et Valent.  and Valentinian, that the incolumitie of their Common wealth, hath dependency vpon piety towards God. Ab ea quae erga Deum est pietate, Reipub. vestrae status pendet: The welfare of the Common state, hangeth vpon true Religion towards God. As due distribution of Iustice, preventeth open and encamped Commotions; so a careful prospect to the aduancement of Religion, scattereth housed Factions, and clandestine Confederacies: As Cardan well observeth, in these words: 
Cardan. de sapientia. lib. 3.  Summum praesidium regni est iustitia ob apertos tumultus, et Reiigio ob occultos; Religion is the chiefest bulwark against privy tumults, as Iustice is against open tumults. Wherefore Minutius Felinus saith: 
Minutius Felinus in Octau.  Ye punish the nefarious doers; but with us, a thought is sin: Vos conscios timetis, nos etiam conscientiam: ye dread such as are privy to your doings: but the Conscience alone of itself, sufficeth to curb and correct vs.  
It is Religion, that holdeth us at a bay, and keepeth the heart of the subject in awe, that it swelleth not against the sovereign. Wherefore it shall be requisite for a well disposed Prince, in time of Peace, to provide for that which shall preserve his Peace; to give his love and life unto divinity, whereby his heart may always be in the hand of God; as that holy man Athanasius said to the Emperour jovinian; 
Theod. lib. 4. Cap. 3.  Conueniens est pro Principe studium et amor divinarum rerum; nam sic habebis semper cor tuum in manu Domini: The study and love of heavenly things, is most convenient for a godly Prince; for so thou shalt haue always thine heart in the hand of God.  
The name of Alphonsus, that famous King of arragon, hath enroulement in those books that never can perish: who having gotten a taste of the better knowledge out of books, stroke sails with Auicen, hippocrates, Galen, and bad them all adewe. And when as one of the kings  told him, that such business was too base for a King; he thought as basely of him, and said; Haec non est Regis, said Bouis vox; This is not the voice of a King, but of a Cow.  
As Peace hath flourished from the Earth among us; so( the holy name of God be praised) righteousness hath looked down from heaven. The Throne of this Empire, hath not wanted devout Princes, that haue trod the steps of david; who in Peace, haue provided for the Peace of the Church, and that in the first room. Call to mind the Statutes of King Jnas, King Elfrede, King Edward, King Ethelstane, King Canutus, all kings of this island: All these, first laid 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 saviour, after sundry laws statuted and provided in matters of faith; as the celebration of dayes festival, administration of Common prayer, the learning of the lords prayer, the receipt of the Sacrament of the Body and Blood of Christ, thrice in the year, the set form of baptism, of Fasting and such dueties, this Title followeth. Iam sequitur institutio legum saecularum; Now followeth the ordination of laws temporal. Thus the weightier causes of the Temple, had the precedency& right hand of connivency of the business of the State civil.  
In a Parliament kept under William the conqueror, it is thus recorded: The King being Vicegerent to the highest King, hath his kingdom to that end, to defend his kingdom and people; and above 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 david and Salomon, when Iuda and Jerusalem lived without fear: it being the Prayer of our peerles Prince to God, as it was of Ezechias: Let there be Peace and truth in my dayes: And wee are now in the jubilee year of those peaceable times, which the Prophet speaketh of; wherein sword are broken into mattocks, and spears into scythes. And the Lord hath inclined the heart of our david toward the ark of the Lord his Church, to enter counsel with the chief Fathers, as Dau●d here with Nathan, how to repair the decays thereof, and how to heal up the wounds thereof, being very great. The Lord give it, that he do worthily in Ephrathah, and be famous in Bethlehem, that he may bring this good work to an excellent end.  
I will talk no longer with the explication of the Text, or with other matters of morality that it giveth us, though it offereth itself to go a mile or twain more with me, as having a further journey to go, which the very hand of this Scripture leadeth me; which is, to deliver the principal theorems which haue their deduction, and introduction from hence.  
1. As the necessity of Cathedrals, and of Foundations of that sort, as incident to these times as to any of former age, 
Of the necessity of Cathedral Churches.  a charge that King david thought belonged to him.  
2. Of the sumptuousness of them, of the liberal Donations, revenues and Maintenance that belongeth unto them.  
3. Of Sacrilegious violaters of Holy things: of the sin of sacrilege: of the turpitude of that action, as contrary to the former, aptly serving for the illustration of it: Of these I shall entreat as in the sight of God; and more freely for Ierusalems sake: to which being so deeply engaged as I am, I cannot hold my tongue.  
1. The use for which they serve, besides the use wee haue of all times originally to this day, to make on our side; conclude the necessity of Oratories and Temples. As the body politic, is to be divided into his several limits: so is the Collectiue body of the Church. As wee are men, the Time, Place, form of Prayer, are in our choice, according to the condition of our private occasions. But the service that wee are to perform as the members of the public state, must be public: which is so much worthier then the private, as every society of men, is worthier then a man. And here I take up a similitude of S. chrysostom: As coals of fire scattered, entertain but little heat; but heaped close together, do conceive a flamme: so a multitude of faithful gathered together of one heart and of one soul, do prevail much more then when they are dispersed. 
De incomprehensibili Dei ●atura. Tom. 3.  jerome compareth an holy convocation to Thunder, that pierceth the Heauens. Basil sampleth synods with the noise of many Waters. chrysostom layeth on load of Reasons, why such Assemblies should be so gracious unto God, as Consent, Copulation of love, and Concord, that such joint Associations do profess. 
Apologet. 1.  Such besiege God( saith Tertullian,) and though never so mean, yet in their multitude, they are mighty, being of one mind, and their Prayers cannot take repulse, 
Amb. lib. de Pan.  saith S. Ambrose. The public place hath the Promise of Christes presence with it. Where two or three are gathered together in my name, 
Math. 18.20.  there am J in the midst of them. wherefore Paul, though he might haue confidence to speed with God as much as any other, yet he thought the joint Prayer of the Church for him, 
2. Cor. 1.11.  would add more weight to the glory of God, and his own good.  
The Prince and people of niniveh besetting God as an Host of men, 
Ion. 4.11.  were received into grace.  
The public service of God hath this comfort, that the things that are prayed for, are approved as needful by general iudgement, while we hear them with common consent desired. Such places serve to sharpen the edge of thy devotion, when it turneth aside, and waxeth dull to any good action. If thy zeal shall grow slow or sluggish, the fervour of others shall serve as a spur to stir and quicken it. Prayer is not itself, 
Basil. epist. 68.  when it hath not the sympathy of voices to give sinews to it, as rightly saith S. Basil. Also, as others are lessoned and bettered by our good examples that we show herein; so others in the neglect of it, are not a little damnified: Whereas the remissness of our private devotion is but hurtful to ourselves. Hence is it, that david is such a votary to God: 
Psal. 26.12. Psal. 35.18.  To praise 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 soul hath a desire and longing to enter into the courts of the Lord; And maketh it the onely suite of his soul: One thing haue I desired of the Lord, 
Psal. 27.4.  which I will require, even that J may dwell in the House of the Lord all the dayes of my life, to behold the fairc beauty of the Lord,& to visit his Temple: And so inviteth and inciteth others to the like: O worship the Lord in the beauty of holinesse.  
But what of all this, may some say? How maketh this matter for material Churches? The presence of a Christian people wheresoever assembled, the offices of Religion performed among them, making the place of their assembly public, as the presence of the Prince and his followers, maketh any mans private House a Court? But herein they do but dream( by their leave:) not the assembly, but the assignment of the place to such public service; being that which properly maketh it public. It is not the Popular confluxe itself, or the dueties that they do, that can infuse such a virtue and privilege.  
Now every place is not sacred alike by the ubiquity of God. That every place is not of equal and indifferent choice, the speech of God to Moses telleth us: 
Exod. 3.5.  This Place where thou standest, is holy ground. As the extraordinary works of God haue distinguished the times: so the extraordinary presence of God hath sanctified some places. solemn places, are most suitable to solemn services that are due to God. In that short time Adam had in Paradise, 
Gen. 3.8.  he wanted not a place wherein to stand before the Lord. And the sons of Adam out of Paradise knew whither to repair with their Oblations and Sacrifices unto him. 
Gen. 4.3.  The patriarchs had their hills and groves where they seated their Altars. 
Gen. 3.4.  
22.1. 21.33.  In the wast wilderness, when Gods people had no certain dwelling place, they had it in commandment to set up a movable and a transitory Tabernacle: It was not left to their liberty to run at randon; but they were tied to the place appoynted them: 
Deut. 12.5.  ye shall seek 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 himself, 
2. Chro. 3.1.  and in jerusalem Mount Moriah, 
2. Chro. 6.7.  for a standing& permanent place for his name, Dauids heart was as much enlarged and swallowed up of sorrow, 
Psal. 132.5.  that he might not haue the credite of building this Temple, as our modern wise malignantes are, that are ready to bite their tongues asunder, and to burst with spite, that they can not make havoc of our Basilikes and Churches, which they never builded.  
After the subversion of this first House, 
Ezr. 3.12.  a second was set up in the same place; but so disproportionable and different from the former, 
Agg. 2.4.  as he that had seen the beauty of the one, rued the base and vild aspect of the other: yet was it not so simplo, but that it might be the Dyamonde of the Ring, and the Wonderment of the World, for beauty and majesty.  
After the edifying of this Temple, in length of time, were many Synagogues set up. Paulus Fagius recounting the number of them, maketh the total sum, four hundred, in Jerusalem.  
To this Temple, and these Synagogues, Christ himself,& his Apostles, often came. The number of Christians waxing daily beyond number, caused the distinction of Assemblies and Churches, one place being not of capacity for the company. This easily will appear by computing the company that were in the greater Cities within the compass of the first 200. yeares after Christ, by considering the fervour and quickness of the times wherein they lived: or observing the condition of the Place where they kept: what troops& trains, flocks and swarms of people before the yeares before name were expired, were to be seen in those famous Cities, Rome, Ephesus, 
Act. 4.4. Act. 2.41.  Alexandria, and such like; it is not hard to conjecture and conceive by the increase which a few weekes wrought, after the death of Christ; when the Preachers made a Purchase of Three thousand souls at once converted in one day.  
Now at Rome, 
Platina ex Damasco.  about the Hundred year after Christ, the Congregation became so huge, the people drawing themselves from all quarters thither; as evaristus Bishop of Rome for avoiding of confusion, was constrained to divide and part them into particular Parishes; assigning several presbyters over them: Neither could the nature of the times agree with one universal and general assembly; the Sword of the enemy being so sharp and so sore against them; whereby they were constrained to hid their heads in desolate places.  
Finally, the places where they met by stealth, as private Houses, vaults, and such like, could not admit of any great number. These were good reasons to distribute the people, and to limit them their bounds, by appointing them their proper Parish-churches. I grant, that the Church which was at jerusalem, which received that Religion which Statute laws did not allow, were enforced to seek private places for the exercise thereof; 
Act. 1.13.2.1.2.46.  such as were most safe, though not so suitable to their service.  
They came to the Temple& Synagogue of the Iewes: but to execute the dueties of their callings, as they were Christians, they were to seek out by and desolate places. At length between times, through conuiuencie and sufferance; and sometimes through favour, licence, and protection, they also began to rear up Oratories and Churches, though but mean, because their estate was mean; a good mean to stop the peril of malignity, that would otherwise ensue of it.  
But as the Church grew in age, and love with Religion, they loved 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 us Synagogues. The devotion that david in his time with such pleasure did behold in the jewish people, to contribute to a Temple, waxed common among Christians, under their godly kings and Emperours. So as Temples were every where erected, no cost spared, a Nemo scit, as in the dayes of Bezaliel and Aholiab, when the Tabernacle was set up, was cheerfully presented.  
If we should run through the Classies of all times, I know not when to end with examples of this sort. It is necessary that the Place for the service of God, should be public for the avoiding of private conventicles; which howsoever they be muffled with the handkerchief and vail of Pretended Religion, may serve to plot and prosecute very dangerous machinations: Yea, albeit they often serve for the best purposes, yet easily may they hurt, as well in regard of the fitness of them for heretics to scatter the filthy foam of their damnable divinity; as well for that they make as an occasion to traduce and haue in suspicion holy actions; which being so sacred in themselves, should be so handled, as they might not be subject, not so much as by any probable show to such imputations; which respects should haue the more weight with us, in as much as the Church hath had such quick and sensible experience of these effects, when Christians were enforced, having noe other remedy, all Temples being shut up against their Religion, to seek out secret places for the performance of duties of devotion: which serve to confute our brainsick Anabaptistes, who run from our Churches, as John from the Bath wherein Cerinthus washed himself. Elias and his people praying in one place, and they and their sectaries in an other by themselves. Thus rending the vail of the Temple in twain, and miserable manckeling the Vesture of Christ, which was without seam.  
I should here leave this point, as already illustrated with proofs sufficient: but that it is needful I should encounter certain skilful persons, that under colour of Religion, hotly pled for the overthrow of Churches, as formerly stained, and profaned with Superstition. In which respect, our Churches now in the mercy of their lips, haue no milder terms then these: Temples of Baal, Jdoll Synagogues, Abominable Styes.  
Thus this holy piece of service of Founding Churches, which sincere and reverend antiquity, accounted so honourable, is now by busy heads, who haue a Forge in their brains quick in tongue,& slow in brain, made disputable; yea the contrary not only to be allowable, but commendable, yelling like wolves in the language of Edom, 
Psal. 137.  down with them, down with them even to the ground. And here they bring in precept& practise of Scripture, as shoes that they draw on the feet of the cause: as this charge and precept given to the Israelits: ye shall utterly destroy all the Places, 
Deut. 12.2.  wherein the Nations which ye shall possess, served their Gods: as the practise hereof by Ezechias, and jehosaphat, famous kings of Judah, who subverted such Altars, and groves, and monuments of idolatry, as were any where remaining within their liberties. Hereupon they tender us this laxate conclusion; that for us to hold up and continue such Places, 
1. Sam. 15.  is with S●ul, to reserve the execrable things, for the worship of God. 
A●liu● Lamp●idus in Alexandro.  Let me first tell them, before I show them the looseness● of their logic, as Alexander severus  told such companions in the like case: When as certain Christians at Rome, had found out a vacant and convenient Place in the city, where they might seat& set up a Church, and there were victuallers that made claim and title unto it, as being in the vein to vent their commodities, and to serve for the Shambles: The Emperour, though an Heathem, yet lead by Natures direction, could answer them; it 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 profane: to which sentence, I subscribe.  
Now for the grounds of Scripture which they haue laid, whereupon to build their cause, they are very weak, there being no more affinity between those times, and ours, that people and us, then there is between Philip the Apostle, and Philip King of Macedonia: For the precept given out against Canaan, toucheth not us; wee are there informed how it seemeth good to God, to proceed against them: but it serveth not as a form, for us to follow coerciuely against such idolatry in others. The Jsraelites were restrained from intercourse and covenants of peace, with the inhabitants and people of that place: shall wee therefore collect and conclude from thence, the vnlawfulnesse of Commerce, League, and Stipulation between those of the adverse, 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 society of such as are mongers of idolatry? The intention of that prescription and precept against the Oratories of the canaanites for the service of their false Gods, 
Deut. 12.2.  was to haue but one place, which should be the public Parish of the Land, to which all the people should customably repair and bring their Presentes of Sacrifices and Oblations, according to the exigence of the law Leuiticall.  
The example of the practise of the two kings, Ezechias, and Jehosaphat, hath not the vigour and power that hath precept: Examples being not of commanding kind, and of the force of laws that are binders. Examples are counsellors, but no commanders. They serve to direct, but not to draw us: they are Lessons, but no laws: neither are they Lessons but in like causes, as failing where proportion and equality faileth; as it doth in the instance between them and vs. For their Groaues and High-places were dangerous through the just fear of secret access, that the superstitious sort would haue unto them. As for us, we are in security, and on the surer side; our Churches being cleansed thoroughly of the corruptions of former Superstitions, and being onely open to the onely pure Religion: yea being every way so proper to this Holy use, great pity were it that any of them should be diverted and turned to any other purpose: Wherefore in all Common-wealths and provinces, that haue given passage and protection to the gospel; the Churches that heretofore served to idolatry, haue been retained; only the Altars defaced and done away, as the learned man( Zanchius, with approbation) doth observe: 
Zanch. de operibus redemptionis. lib. 1. cap. 12.  Voique locorum in omnibus ferè regnis et Prouincijs, quae evangelium amplexae sunt, Templa ipsa, in quibus Jdololatria admissa fuit, to●annes retenta sunt, euersis tantum altaribus. every where about, almost in all kingdoms and provinces, which haue admitted the gospel, the Churches themselves, in which idolatry hath been used, haue been retained so many yeares, onely their Altars being takn away. Yet the same Doctor telleth us of the controversy hereabout, that others not unlearned haue raised, while they determine the needful 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 deliver in writing, that such Churches are altogether to be broken down. Of whom I would but ask what fault they haue committed, that they should be so sorely and excessively handled? For as those creatures are not intellectual; they are without Will: and where Will is not, sin is not: and nothing but sin( I would suppose) is to be punished. I yield that occasions sufficient may be offered of the removal of them, but not in the way of a censure unto the uncapable and unsensible creature. In the cleansing of the leprosy, the House was rather to be purged, then pulled down. And when the occasion was such, that something of the edisice was to be taken away, rather a few Stones, then the whole Structure were to be removed. Where that malady was immedicable, onely that part that was infected, was to be subverted, and to be projected into an unclean place. So that were our Cathedrals, Leprous places, and receptacles of such corruptions, as they in the foam of their fiery tongues would haue them; they are otherwise directed by this president, then by and by to break down the carved works with Axes and Hammers. 
Numb. 16.  Eleazar the High-priest, could think of a better course, then to make a spoil of those brazen Censors, which they that were burned, offered; to convert them to sacred service, by breaking them into broad Plates for the coverture of the Altar. The Gold, silver, Vessels of brass,& Iron, that were found in Jericho, 
Iosua. 6.  goods of execrable note, could by Josua be brought into the House of the Lord, and be kept in the Church Coffers. The bullock that was fed for Baal, 
judge. 6. & the Wood of the Groaue adjoining, were consecrated to the sacrifice of God by Gedeon. So was the Ordinance of Moses, that the Gold, silver, brass, 
Numb 31.23.  iron, tin, led, which the Israelites should receive of the Heathen, should first haue the trial of the Fire, for the scouring and purifying them of their dross and corruption, and so fitting them the better for Holy services.  
According to the legal provision, 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 uncorruptly delivered. 
Cod. lib. 1. Tit. 8. Valenti. Martion. Tit. 12. leg. 11. Honor.  It is also provided by Law, that the Houses wherein heretics did meet, should be adiudged to the Orthodaxall Church. Also, that the Habitations of certain heretics, surnamed Caelicoles, should be united and consolidated to the orthodoxal or right believing Church.  
In Augustines time, the Emperours dispossessed the Donatistes of their Churches, and gave them to the good and catholic bishops. 
Epist. 154.  And Augustine is in the mind, that this is an illimited lesson and learning appertaining unto vs.  
But the time is yet to come, to bring in their proofs for such fault as they haue laid vpon the state of our Churches; for which cause they pursue with such hot contention, their utter desolation.  
The romans sending tarqvinius, surnamed Superbus, into banishment, and taking solemn bond by Oath of themselves, never after to endure any other governor: they could not so be satisfied that so the tyranny was overpast, until they had also confined one of his Consuls, against whom they had nothing to say, but that his name was tarqvinius; that it could not be well with the state, and the full freedom thereof be secured, so long as a person of such dangerous Name continued in it. So our watchful observers of inconvenient Ceremonies, are not contented that idolatry is suppressed, the strong man of Rome thrown out of possession, Christ freely preached; unless the dangerous ground whereupon with the soles of their feet such do tread, be turned upside down, and the very Place, be remembered no more. But it is time to depart from this part, and to handle the next.  
It pitieth King david, 
2. Of the sumptuousnes of Churches, and of the liberal maintenance due to Churchmen.  to consider how contemptible the Church is, in respect of his Court; and he thinketh it high time to remedy it: And he had thoroughly performed it indeed, if God had not prevented 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 silver for them of silver, and brass for things of brass, iron for things of iron, and Wood for things of Wood, and Onyx stones, and stones to be set, and Carbuncle stones, and of diverse colours, and all Precious stones, and Marble stones in abundance. moreover, because I haue delight in the House of my God, beside all that I haue prepared for the House of the sanctuary, even three thousand Talents of Gold, of the Gold of Opher, and seven thousand talents of fined silver, to whereby the walls of the House. wherefore the Cause requiring as much this redress, as then,( the immaterial Church howsoever reformed, the material Churches in so many places being laid waste, and made huge piles and heaps of Stones) I take occasion now to speak of the more then expediency of the frank expenses to be bestowed, for the maintenance of such Places, and Persons, as are separated and assigned to the service of God.  
Churches take their perfection from the end to which they serve; namely, the public Worship of God, the life and soul of them: the sole respect of the dignity they haue above 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 midst of the Sea, Job in the Dunghill, Ezechias in his palace, jeremy in the Mire, Jonas in the womb of the Whale, Daniel in the lions den, the three young Men in Nabuchadonezers oven, the thief on the cross, Peter and Paul in the common Prison, called vpon the name of God, and were heard: yet the sanctity and celebrity of the Place where his Name is called vpon, much animateth devotion; when wee may say with david: 
Psal. 96.9.  O worship the Lord in the beauty of holinesse.  
I put it to your iudgement, as Paul did to the Corinthians, the ca●e of Women; whether they thought it seemly, that a Woman should be bare headed in the Church? think ye it seemly, that Gods Church should be no better then a kitchen or a barn? It is the quick expostulation of the Prophet. 
A●g. 2.  Is it meet that ye should dwell in seeled Houses, and the House of God lye waste? Man of all creatures, is the worthiest: But every society of men, excelleth one man: of societies, that is the most excellent, wee call the Church. No work may compare with the exercise of Religion, the operation of the Church. Religion worketh vpon God in majesty and power infinite, which requireth the extent and uttermost, that unfeigned affections towards him can afford. Our inward affects are to be opened by outward effects; as signs must resemble the things they signify. Wherefore if Religion swayeth( as it ought) in our heartes, our outward Deuotions must be demonstrated so far forth as the Church may be outwardly enabled.  
2. By our cheerful contributions to the Church, wee give token of a cheerful mind we bear to God, to whom when we haue given never so much, wee account all too little.  
3. The greatness of our gifts, doth set forth Gods greatness unto the eyes of the world, while they behold the account wee make of him, in the condition and quality of the Present that we give unto him, incomparably the greatest. For the greater they are whom we honour, the greater regard and choice we make of the Oblations and Donations that for honours sake, we do set before him. If we dare not so disgrace our worldly superiors, by bringing such paltry and pelting Presentes unto them, as we usually bring to God, even the refuse of that we haue: do not we apparently bewray that our acknowledgement of his greatness is but counterfeit: that our dread to them is heavier in the weights, then our fear towards him? To the whole school of such our modern wise Hypocrites, the Prophet Malachy readeth this Lecture. 
Mal. 1.8.14.  If ye offer the blind for sacrifice, is it not evil? Offer it now unto thy Prince, will he be content, or accept thy person( saith the Lord of Hostes?) Cursed be the deceiver, which hath in his flock a Male; and having made a Vow, sacrificeth unto the Lord a corrupt thing: For I am a great King,( saith the Lord of Hostes.) Wherefore no marvel though Caynes Oblations were taken unkindly at Gods hands, 
Gen. 4.  as offering the meanest and leanest that he had. S. Paul maketh love the latitude of the Law. 
Rom. 13.  Now as Wine is not onely sweet in itself, but also sweeteth all things that are tempered with it: so love, make all our Legacies seem light, that wee give to God, how soever otherwise in outward valuation, they may be esteemed liberal. 
August. tractat. 27. in joh.  And here I say with Augustine, Da mihj diligentem, et sentut quod dico; give me one of loving affection, and he shall find what I say. As Jacob accounted the whole seven yeares service performed for Rachel, to be but a short apprenticeship, out of the load of his love toward her: so whatsoever wee bestow vpon the service of God, love accounteth it but little more then nothing. 
2. Cor. 9.3.  God loveth a cheerful giver. It is the Apostles grave sentence, 
Rom. 12.  murmur is the murderer and cut-throate of charity: and so much in effect the same Apostle telleth vs. And wee may compare it to the Coloquintida and deathfull herb that the children of the Prophets found in the pot, 
2. King. 4.  
Bernard.  which turneth Amor●m into Amarorem, sweetness into Sowernesse: love into loathsomeness: yea, such in their Donations, are like unto the Iewes, that ministered Wine to Christ vpon the cross, but mingled with gull. A good work done to Gods Church, is like unto good Wine; but not performed courageously and currently as it ought, there is the very gull of bitterness in it.  
4. Hath God given us such variety of all things of such perfect beauty, to be bestowed vpon our pleasures and our sins, to uses of mere vanity, without reservation of any of them to himself in the duties and service of piety? No, he telleth thee by Salomon, 
Pro. 3.9.  that he will be served with the chief of thine increase, that he will haue Tithes of all kinds, 
Mal. 3.10.  brought into his house, not shred with the shredding knives of Prescriptions and customs. hereupon saith Origen: 
Origen. in. 18. Num. hom. 11.  Qui colit Deum debet donis et oblationibus agnoscere eum Deum omnium. He that worshippeth God, must by his gifts and oblations, aclowledge him to be the God of all things.  
5. Is the wealth of the world, brought into Princes Exchequors, as the assigns and substitutes of God, the more to grace them, for their Persons sake; and think wee the meanest meet for him, such as the meanest of thē will scorn? The Apostle S paul, calleth covetousness, idolatry; because whereas Nature would haue us honour God with our Goods; Wee in an awke and refractory fashion, make our goods our God: we persuade& soothe ourselves, that it sufficeth, if wee apply our outward substance to uses of honesty, without other Mens discommodity: and if wee spare never so mean a Modicum, quiddam rather then quantum, little more then nothing, to Pious purposes, wee haue played the proper fellowes. Is not our treasure Gods, as well as our time?  
6. How give wee the things to God that are Gods, unless by our knowledge, money tribute, and a part, we aclowledge his sovereignty, by whom wee haue the whole. 
Irenaeus. lib. 4. cap. 34.  Wherefore Irenaeus Policarpus his Disciple saith: Offerimus Deo bona nostra, vt signa gratitudinis, pro illis do●is quae recepimus: Wee offer up to God our goods as signs and gauges of gratitude for those gifts.  
7. It is a Rule in Nature irrefregable, and as clear as the sun, that God is always to be honoured with our goods, in sign of the goodness of our mindes towards him, as thereby witnessing him the Donor,& Founder of them. To honour him with our goods, is not onely honestly and inoffensively to use them: but to alienate and separate a portion of them to the use of him: not that gifts are the supplies of his wants; but means for the outward maintenance of his ministry: least by otherwise kissing our own hands, and making Fortune the foundress of our estate, wee forget ourselves whose servants wee are. But as Nature teacheth us to provide good things, so it would we should as much as we may, procure the permanent estate and perpetuity of them: Wherefore we cannot but honour and admire the wisdom of such Statesmen, that were so politicly provident, as such benefits as they left behind thē, they could make standing& durable. In which property, 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 ancient simplicity embracing true piety, hath carefully erected, and maintained sumptuously; so as these times might truly sing with david: Power and beauty is in his sanctuary. look wee back unto the primitive age under Moses, and it will teach us this duty: was not all the care that could be taken, that all the appurtenances to the Tabernacle, should be so specious, precious, pompous, as curious art, and excogitation, could conceive and compass?  
The Contributions that came in first into the Tabernacle, and afterward to the Temple at jerusalem, out of the voluntary dispositions of men, grew to be so great, as very difficultly could be valued; when the Tabernacle was set up with al the furniture unto it, as wandring in the wilderness, it could not be wealthy: Yet the donations of the Princes of the twelve Tribes, 
Numb. 7.85.86.  what in Vessells, Booles of Gold and silver, amounted to the worth of 2000. 400. sickles of silver, 120. sickles of Gold, every sickle weighing half an ounce.  
Come wee on ward, to the reign of Salomon, how frank he was to the Church, the Registers and Chronicles of these times tell us; 
2. Chro. 29.  besides the stuff that he did lay in, of Timber, Marble, ston, Iron, brass, Copes, precious Stones; the money left him by his father david to that use, came to the rate of 8000. of Gold, and of silver seventeen thousand Chichars, every Chichar containing a thousand and 800. sickles; so every Chichar weighed 900. Ounces: whereas all the charges of the Tabernacle exceeded not the value of thirty Chichars.  
Come we lower to the time of the peoples return out of Babylon, when they were brought unto a low ebb, so as their Purse served them not to set up a Temple answerable to the former, 
Ezra. 2.6.8.6.9  that was destroyed: yet was the work performed in that manner as they best could: so as when all was finished, there remained overplus in bank in the Coffers of the Church, to defray future reckoninges 650. Chichars of silver, and 100. of Gold. And to the augmentation of this Treasure, 
Nehe, 7.70.  Nehemias came in with his lusty benevolence of 100. dooms of Gold, fifty Chalices, 530. Priestly garments. moreover, the heads of the Houses were not behind with their devotion, offering to holy use, twenty thousand dooms of Gold,& two thousand pound weight of silver. The rest of the people were as holy in their kind; 
Nehe. 10.33.  giuing twenty thousand dooms of Gold, and two thousand pounds of silver, and sixty seven suits of garments for the Priestes: yea, they bound themselves in a further charge, to give by the Polle wheresoever dispersed, an annuity of the third part of a sickle, which is the sixth part of an Ounce, for the maintenance of the service of the Lords House.  
Now because the movables of the Church were of that transitory kind, and so many ways casual; 
Numb. 35. Leuit. 25.34. and 27.28.  Moses provided for the permanent estate thereof, by requiring of the people 28. Cities, with the appurtenances of the Gleabes& Territories to be appropriated unto God. And he made sure work for the perpetuating the same to all posterities, that covetousness might not intercept or violate these sacred uses, to the disturbance& discouragement of others in these devout purposes.  
How Christian Princes since that loved Religion, haue provided for Religion; I refer you to the Chronicles and calendars of all times. King Cyrus brought out and delivered to the Church, 
E●r. 1.  the Plate of the lords House, and placed the Vessels in their proper rooms, which Nabuchadnezzar before had taken away from thence. The Emperour Maximus provided, 
Euseb. eccles. hist. lib. 9. ca 10 li. 10. ca. 5.  that such messages and lands as had been gotten from the Christians in the times of persecution, should be redelivered. Constantius did the like, 
Et Zozom. lib. 2. cap. 5.  bestowing moreover vpon Holy Church such sums of money, as did arise to him out of Images that were melted, and otherwise by way of subsidy and task. Valentinian and Gratian haue their praise in the Legend and story, that they accounted it a part of their profession, to provide for the poor, and to assign proper Sallars to Churches.  
Many precious Vessels were bestowed on the Church by the Emperours Constantine, and Constantius, as Theodoret delivereth. 
Theod. lib. 3. cap. 12. Theod lib. 4. c. 19. lib. 1. cap. 8. lib. 14. cap. 19.  The Emperour Valens, being converted by S. Basil, granted certain lands and Possessions to Church uses. Hitherto appertaineth that which Zozomen relateth of the Munificence of Constantine, and that which Nicephorus mentioneth of the money sent to Rome by Theodosius, 
Euseb. lib. 8. cap. 1. Euseb. lib. 8. cap. 2.  and of the bounty of Lady Eudoche his Wife. Before the time of Constantine, under Seue●us, Gordianus, Phi●lip, Galiennus, there were more spacious and goodly Churches founded, through out every city; which Dioclesian the persecutor, by public Proclamation afterward laid waste: 
Euseb. li. 10. cap. 2.  Which Maximinus caused to be builded up again, in a greater height and beauty then before.  
But here an objection willbe laid in by some; that God was never better served, then when his Churches were no better then poor mens Cottages, as more suitable to the simplo nurture of the gospel?  
To this I answer, that one and the self same work is often done to diuers ends. The mass of money laid out by Herod about the Temple, was out of the pride and ambition of his mind: Whereas Salomon and Constantine in the like endeavours, were in their affections, Pious and Religious. What intent soever wee bring to such things, it is nothing derogatory from the things themselves. God at no time hath yet  told us so much of his mind, that his fancy standeth more to the building that is base, then to that which is beautiful: and that he will not haue his service else where, then in an homely House. God never hath been more honoured, then when the utmost costs haue been bestowed vpon his outward Temple. And this rather agreeth with the state and magnificence of Iesus Christ, and the sublimity of the gospel: unless we will think as basely of Christ, and as abjectly of his gospel; as in times past the great men about Julian did. When in the times of a general Persecution, it was objected to the Church, that their service in their Temples was not so solemn, answerable to the honour and majesty of God: answer was made thus: The best Temples that we can dedicate to God, are our sanctified souls and bodies.  
Thus when their estate would not suffer them to haue stately Churches: the chief Fathers contented themselves in the grace of God, as equally affencted to material Temples, either sumptuous or simplo. But when they were grown to be in better case, their Churches became very costly and curious.  
If such liberality belongeth to Churches, 
Of the liberal 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 company of contemptible clergymen; for which our name is in obloquy with strangers: the base maintenance that is made them fraying them of better mark from this function, whereby the Church doors are set wide open, to those that are of base and unworthy condition.  
It was woeful with the levites in the old Testament, 
Iud. 19.1.8& 17.8.6.  when their bare Meate and drink, a single and simplo Suite of apparel, and ten sickles of silver was the yearly Pension of their pains: when as they might take up a lodging in the streets, for want of better use and favour they could find: Yet this somewhat salueth the sore; that there was then, no King in Jsrael, but every one did that which was good in his own eyes. But wee having kings to reign over us, and not knowing what an anarchy or Interregnum meaneth: Is it not inexcusable that covetousness should get such footing into the Church, as to wipe the Ministers of their maintenance, God of his Allowance the people of the spiritual food of their souls, and the poor of the repast they should haue for their bodies?  
Though our Names in the writings 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 rewards, as others, the best Mediators and solicitors with such natures. These are the spurs that prick us forward to every profession; which being taken away, wee are nothing quick and lively in our places. 
Cicero.  Honos alii artes, et omnes in●en●untur ad studia gloriae; It is Honour, that feedeth& fatteth Artes; and glory, that giveth incitement unto study. An Orator spake it, and a Philosopher confirmeth it, 
Aristotle.  where he saith: 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 giveth vs.  

Martiall.  Sint Mecaenates, non decerint Flacce Marones:  
Virgiliumque tibi vel tuarura dabunt:  
Where Patrons will present themselves  
there Poets will abound:  
In every Village town 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 dumps, and caused him thus to complain his case.  
Demque nulla mihi captetur glori●, qui●que 
ovid. lib. 5. de tristi.   
Ing●●ij stimulos sub●ere fama solet.  
To me there is no offer made  
of any Golden wedge;  
Or outward Glory that hath power,  
to set my wits on edge.  
They take off the principal and proper spurs to every good action, who withhold a reciprocal and cheerful retribution. Wherefore Caleb in Josua, to him that should first adventure on the Wall in the siege against the enemy, offereth his Daughter to be given him to Wife; to give spirites and life to his magnanimity. 
1. Sam. 17.  Saul sampled the self same course in the Field against goliath; he was by and by to be of the royal blood, that should conquer the giant. david did the like, 
2. Sam. 5.  when siege was laid by him, to the Tower of Shiloh: he that first should scale the walls, for his recompense was to be Marshall of the Field; so by Proclamation published at the Standard.  
It was once demanded, how it came to pass, that there were no professors of physic at Athens? The reason was returned; because there were no stipends or living laid out for those of that Learning. The decay of maintenance, will be the decay of the ministery in England. For, ask what is the cause that the properest wits forsake this Function, and turn Lawyers, for the most part? Is it not for that they see that a Cluster of Law, is worth a Vintage of divinity? That some one of them can get more in a term, then some one of us can all the term of our life? That there the way layeth to uncertain Riches; and ours is the common beaten path to very certain beggary? 
Plutarce.  It was the question Antigonus made to Cleanthes: Why dost thou grinned as the Mill, Cleanthes? Cleanthes made answer: I labour in this kind, to bring in my living. It was noted for a strange indignity, that those hands that had written so worthily, of the sun and stars,& learning of astronomy, should be so enforced to be so basely occupied.  
There are three sorts of people, that I must here encounter, as Enemies to our living, 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, think they cannot pill, or poll the Church enough of her patrimony, and allowance. These would haue us, as the Planets in the zodiac, that haue no fixed place: Such as are fixed stars in the right hand of God, to be Planets of erraticall, and uncertain motion: 
Bernard.  Aedibus et sedibus volunt nos effugari. They would haue us chased out of house, and home. They stick together, like the meddles of leviathan, and are confederate, how they might sow our Lands with Salt, that they might ever remain barren, and never after bring forth fruit, while the world lasteth to Prophets, or to the sons of the Prophets. The Religion of these men, lieth in their Larder-house, the kitchen is their Conscience, and their gut is their God; they are merely Fleshly, and haue not the Spirit. One would think, that very equity should otherwise teach them,& would they should conceive, that poor Men, having been brought up by their Friends to learning; after so much Time, Labour, money spent, for the attainment of divinity, and having made themselves, sufficient for the ministry, they should haue wherewithal, to live somewhat liberally. Of this equity, Saint paul 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) understanding all outward and needful provision, that is to be made for them. As where the same word, beareth the same meaning: 
1. Tim. 53.  Honour widows, which are widows indeed. The honour, being the care that is to be taken for them: In which Sense, Peter is to be understood, where he saieth: 
1. Pet. 3.7.  Let the Wife give honour unto 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 gospel, should live of the gospel. And with this his other charge: Be mindful of those that haue the oversight of you, 
Heb. 13 8.  who haue delivered unto 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 ye aclowledge them who labour among you, and haue the charge of you in the Lord, and admonish you; that ye hold them very dear, for their works sake. C●rysostome by the double honour S. Paul speaketh of, vnderstandth reverence 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 ministery, is illustrated by S. Paul by multiplicity of arguments.  
1. As first, from the parity, and Euenhood of it, by these similes that are shrouded under these quick Interrogations. Who planteth a Vineyard, 
1. Cor. 9.7.  and eateth not of the fruit thereof? Who feedeth a flock, and doth not taste of the milk of it? The Assumpt hath application to the Ministers thus. But Gods Ministers are the Captaines of his army, 
1. Cor. 9.10.  the Husbandmen of his Vine, the shepherds of his flock. Wherefore parity persuadeth provision to be made for them.  
2. The second Reason that runneth vpon the same Rule of Right and equity, is taken à minorj, from the lesser to the greater; and it is thus digested: The mouth of the ox that treadeth out the corn, is not to be musled. Therefore by greater consequence, the man of God, is not to be tied to rack and Manger, that taketh a greater, and far better work in hand: Whose feet bring unto us, 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 beggar; how much more shouldst thou respect the ox that hath trodden out the corn on the Floare. That this similitude, and the soul thereof, is the Minister of the Word, 
1. Tim. 5.17.  S. Paul plainly telleth us; for he that will attain to the true meaning of holy Scripture, must weigh what is said before and behind: Wherefore the Apostle having said before. The Elders that labour in the word and doctrine, 
1. Tim. 5.17.  are worthy of double honour: Vpon the neck hereof, this inference cometh in place, in the next verse. For the Scripture saith: Thou shalt not mus●●e the mouth of the ox that treadeth out the corn. 
1. Tim. 5.18.  Wherefore sufficiency of allowance is to be made to the Ministers, as the merit of their ministry.  

1. Cor. 9.11.  3. The third Reason laid down, to enforce and pled this parity is, à maio●j, formed from the greater to the lesser, thus: The Minister layeth out things spiritual to the people, which are of an invaluable estimation above temporalles: Wherefore things temporal as a tribute, do belong unto him. The whole effect of this Argument is in this Question of the Apostle: Is it a great matter that I reap your carnal commodities, having sown among you such spiritual vtilities? Thus the hand of this argument, holdeth up cheerfully, the Ministers maintenance, by the head.  

1. Cor. 9.13, 14.  4. The fourth advocate in the cause, is a similitude that layeth between the Ministers of both testaments. It speaketh in this wise: The levites and Priestes that were under the Law, merely in lieu of their labours in their calling, were well provided 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 liberal allowance. This whole case is considered in these words: know ye not that they who minister about holy things, eat of the things of the Temple?& those that serve at the Altar, are partakers of the offerings at the Altar? From hence he draweth the reddition and use of this comparison thus: So h●th God ordained, that they that preach the gospel, should live of the gospel.  
Now, how the Ministers are to be provided for, and of what proportion their provision ought to be, it is not to be arbitrated by the shallow heads of the crew of these Catchpolles, whom wee here encounter; but by the Oracle out of heavenly sanctuary, and by decision of divine doctrine, that speaketh better for us, then we can for ourselves; the best Vmperer, and determiner. Of this matter: wherefore take we view of the allowance, that was made for the levites, in the Law? and if ye think not more basely of the times under the gospel, then of those under the Law; ye will thereby consider, what maintenance is most meet, for our modern ministery.  
1. First, as touching the glebe lands, that were consecrated to the Church, and were in the occupation of the levites under the Law, 
Num. 35.4.  they had 48 Cities, with the Suburbe grounds that lay round about them; and were, as it were the girdle, that did compass them in, 
Ios. 21.  the latitude, and length of them being 2000. Cubits every way, which in a Region, of such narrow precincts, and bounds, was a very great proportion.  

Numb. 18.21. Leuit. 17.30.32. Mat. 23.23.  2. If wee consider the tithes that were laid out for them, they were of all profits, without Deduction, reservation, Diminution, as of corn, Wine, oil, of all fruits, and herbs, of herds and flocks of sheep.  

Exo. 34.19.20. Ezech. 44.30. Nehem. 10.36. Numb. 18.15.16.  3. For the First fruits, that were then an appurtenance to the Priestes; they were of the cattle of all kindes, as of bullocks, sheep, Goates; and of all other things, the price was payed them, and as they the Priestes themselves would set down. moreover, the first born of Men were theirs; five sickles of silver being the rate that every one of them severally was to pay for his ransom, 
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 things, that should first ripe, were of the nature and property of first fruits; as of oil, wool, Meate.  
4. whatsoever things were of the quality of Oblations, vows,& of things Consecrated to God, 
Num. 18.9.11. Ezech. 44.29. Leuit. 24 9. ●at. 12.5.  Sacred and sequestered from the common use, were also the portion of the Priests of those times.  
5. whatsoever things, were devoted to God, by way of oblation, out of every gift of the People, out of every trespass Offering, and every Shake Offering, with all the gifts of the Children of Isra●ll, which were shaken, and the Shewe-bread, all these( I say) accrued to the Priests.  
6. Likewise, 
Numb. 18.18. Leuit. 7.8.  out of every Sacrifice eucharistical, the Breast, and the right Shoulder, were the levites fees: And out of other Sacrifices, they had the Shoulder, the two cheeks and the paunch: and from all such Sacrifices as passed through the Fire, they had the skin.  
7. It was also no small profit that came to them by this mean, 
Exod. 23 17. Exod. 34.20.  that every Male anniuersarily was to show himself before the Lord, and to come with his benevolence, and not empty 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 levites. And if any were desirous for his ease, to compound for these profits, with the Priests, and not to pay them in kind; they were to answer the Priestes, according to their demand, and to add a surplusage, of the fift part, for this their agreement: And where at any time, such duties were detained, either 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 survey, thus made, and set out unto us, it is evidently seen, that the maintenance for the Minister( for the quantity,) was liberal, and for the quality honourable, and it was the bountifuller, and the better, in that it was perdurable, and perpetual, and entailed to their posterity: Whereas the stipend and allowance, that we do plead for, is transitory, and death with vs. So that might we fare as they, yet are wee to provide from that portion, for our wives, and Children, and so thereby, annuallie to live at a meaner proportion Now reason induceth me to think, that as our Ministry, exceedeth theirs, so our maintenance, should exceed theirs. I speak not this to inricth the Church, by impoverishing the Common-wealth, as though I care not how it went with others, so we might haue enough. No, I hold here with the Golden mean, and with such means, as are meet for so worthy a calling, whereby schools of learning, may be lifted up, as the Cedars of Lybanus, as the cypress trees in the mountaines of Hermon, by which they are beautiful as the olive three, delightful as the Rose, and spreading abroad their Branches as the ●erebinth. Wee teach none by their bounty to be beggars; that being the logic and Learning of the paultrie hungry 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 misery, whom by the Law of God they stood charged to relieve.  
Such prowling plodding Preachers were the papists in times foregoed, sucking and soaking the simplo, like Leeches; ever craving, and n●uer crammed; lean and evil favoured like Pharohs Cowes, though they were never so well kept. Wherein they so thriued for a time, engrossing whole Lordships unto themselves, as had not a Supersedeas by the Statute of mortmain been granted against them, they would never haue had their Qusetus est, until they had sucked the Blood out of the veins, and the Marrow out of the Bones of the politic body.  
At the first, 
Cod. lib. 1. Tit. 5. leg. 1.  it was free for every one by the imperial laws, to collate whatsoever he would vpon the Church, without any exception: but then were the times that the Church was in poverty, and under persecution. But afterward, when as Churchmen could not be content, but they must needs spread a Net with cords, for every ones possession, and grew into the disease of the silver dropsy, their lusts being illimited: Restrictions as rules, were made against such as could not otherwise rule themselves. Wherefore it was enacted by justinian, 
Cod. lib 1. Tit. ●. leg. 16.  that no legacy bequeathed to the Church, exceeding the value of 500. Crownes, should be good in Law, without some act done before the Magistrate; yea, their own Canons come in with Cautions against such catching covetousness; as that which beginneth thus: Ecclesia rapacitatis ardore, 
Decret par. 2. cause. 12. q●. 2 can. 49. Gregor. Can. 74.  The Church must not greedily encroach vpon the things pertaining to an other. As that which runneth thus; Non vlira quinquagesinam partem; A Bishop must not give above the 50. part of the Church goods unto a monastery. In this one point, Aurelius Bishop of Carthage, beareth honourable commendation of S. Augustine: That whereas a Rich man of Carthage having no Children, bestowed all his estate vpon the Church, reserving it to himself for term 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 bishop beyond his expectation, made a surrender and restitution of it. In potestate habuit Episcopus non reddere, said jure fori, non tur● poli. It was in the power of the Bishop not to restore the gift; but by humane,& not heavenly Law. To this point appertaineth the allowance hitherto alleged, that was laid out for the levites, of their tithes and Territories: The number of their cities, were without number; they were not to be more then 48. 
Numb. 35.5, 8  of them in all; and every city had her parcel of ground appoynted it, in length and breath to be within the measure of three thousand cubits.  
But these companions the Catabaptistes of our time, with whom hitherto we haue had conflict, may happily object 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 living; for so was his protestation before a Synod and convocation of Bishops, 
Act. 20.34.  These hands haue ministered unto my necessity, and J haue coveted no mans silver, Gold, garments. 
Nehem. 5.15.  And Nehemiah likewise in effect witnessing no less of himself, when as he  told them how he spared them in a reverence towards God: Whereof the precedent Princes spoyled them, and made a prey of them, by aggravating& surcharging them both in Meate and money.  
This objection is but idle and addle, and is scattered like foam. The examples of them both are nothing less then general, as particular to the nature of those times wherein they lived,& in that sort singular. It is a gross and impudent opinion, under the pretence of these two presidents, and shroud of such examples, to euict this consequent, that all Ministers in like manner, are to be put to the manual Trades, to provide for themselves. Chr●sostome thus answereth them; That the people is to minister to the wants of the Pastors, least through distraction, their mindes be withdrawn from the greater and better meditations and actions.  
Ministers cannot possibly set their heads and hands to work together; that is, they can not red it, and trade it; be Oratores, and Aratores; be Preachers, and Ploughmen; be Teachers, and Tent-makers, unless they had the extraordinary dispensation of Preaching and prophesying, and knowledge of the Word, as S. Paul had, when he laboured with his hands, and lived by his work. Neither did the Apostle Paul ever deny, that he at any time received Wages of the Churches: but this is all he said, that he did forbear to charge them when as it was so meet for the edification of the Church. So the poor estate of the people at that present, was that which wrought in the bowels of Nehemiah, to take that pity in a piety toward them.  
What? are the Ministers to be ranked among Theeues and Robbers in demanding and exacting such maintenance from the people, as is due by desert unto them?  
Who so list to see further discourse against this cursed crew wee haue thus coupled with; I refer him to the second book and seventh Tractate of M. Bu●lenger, against the C●tabaptistes. And thus haue wee mousled the mouths of these miscreants.  
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 simplo ceremony, reck nothing at all of Conscience or piety. We shal determine against them, that it is not a case of custom, but Conscience, to pay their tithes unto the Church; the Tenth being the Teachers Tribute, and the very Wages of the lords workman. And that it is as foul a sin to defraud him in this duty, as it is to detain the Meate or the money of the labouring man.  
And first, 
The reason of the institution of tithes.  this very manner of maintenance, which is by Tithes, is not without present and very good admonition, the occasion of the primitive institution thereof; that is, that the people might aclowledge their dependent estate, vpon the blessing of God, vpon the labours of their hands, holding thus in Capite all their whole estate: and therefore that in iustice and very conscience, they can do no less then to offer the tenth portion of Gods benediction, to the supportation and continuation of Religion. Wherefore our answer touching the payment of tithes, is affirmative, and is this; That divine law would so haue it, that equity so requireth it, that it is needful to the conservation of the civil society, that it should be so.  
But as we know that this Law of tithes hath been entertained of the morer Nations by their voluntary consent: so on the other side, wee are not to learn, how some haue arraigned the Exaction of this duty of absolute iniquity. Of this side are all such as are of the schismatical& seditious sect, that break through the ranks and Classes of all order, who neither would pay their tax or tribute to Caesar; or otherwise the just Debt they owe unto their Neighbour, were it in their power. But in an affencted and infected singularity, hungry of novelties, would take away both celestial and civil laws from the heart and navel of human society; wee haue also divines of no usual Learning, who check our opinion, denying tithes to haue ground and foundation, by divine ordination: and others, that their prerogative hold vpon Law that is positive: and others would haue them to be otherwise ordained. Wherefore I consider how warily I must walk, that I give no conuinence or countenance to the insolent neighberhood, to open a casement to let in innovation, neither that I go about to incircle the simplo, 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 vein of this Question the better, though all that they say, are not the rules of our Iudgement, we will first haue the verdict of the civil Lawyers, so far forth as it may duly be admitted. And first, 
§. 1. De Dec. Decima est omnium bonorum mobillum licitè quaesitorum pars decima, Deo data, diuina constitutione debita.  their definition they give of tithes, maketh much for our side: for thus they define them.  
The tithe is the tenth part of all movable goods lawfully gotten, given unto God, and due by Gods ordinance. But this last clause wee qualify and help by distinction of the threefold Law of Moses; which is partly ceremonial, partly judicial, and partly moral. That the Ceremonis are voided by the coming of Christ, wee are taught by the Apostles, and Christ himself: Those of the judicials, that concern the politic and civil government, may be used, or refused as use may permit, there is none but do aclowledge it. But the Moralles are binders and standards, and are never out of date. Now the Law of tithing, seemeth to be compounded and confected of them all, and to be a medley of them.  
The moral part, is the equity of the Law which is perpetual; that as the Leuitu then lived of the Tenth, so no less reservation and deduction at all times is to be made for the Minister of the gospel.  
The judicial part was in this; that by this Law, equality was preserved among the Tribes of this people; that whereas no Land came to the levites share, when as the kingdoms of Canaan were divided among the Tribes; the Tenth part set out for them out of every Tribe, made their Estate and Maintenance proportional.  
Thirdly, the ceremony of the Law was in this; Because the Tenth was due to the Priestes and levites for their service at the Altar,& as an appurtenance to their Priesthood; in which respect, we cannot uphold the custom of tithes, the Priesthood of the Law being quiter abolished.  
In the state of the Question that wee are to decide, 
What we call properly tithes.  whether tithes be still payable by the Law of God, or not; we onely take them for proper and true tithes, which are bequeathed to God out of our movable goods, indifferently divided into the Ten●h part: of which there are three sorts.  

1 The first, are of all such as are called Praediall.  
2 The second, are those as are said to be personal.  
3 The third, are Neutrales, but mere mongrels mixed of them both.   
Prediall, are they that naturally arise out of the increase of the earth.  
personal, are they that are of the fruits of the labour of the person, whether by traffic, Warfare, Hunting, or any other endeavour or exercise acquired.  
The Neutrals and Mongrels, I mean all such which partly accrue by the increase of the glebe, or the Cattle that increase by the feed thereof, or otherwise brought up under the care of mans hand.  
Now for the fuller examination and trial of the cause in hand, wee will. 1. Propound such principal objections as are laid in against it. 2. In the next place, we will scatter and dissolve them. 3. We will produce and lay down our Reasons, that prevail so with us, and persuade the matter.  
1. Such as take the negative and destructive part, do dispute thus against vs. None of Moses laws which are onely of ceremonial or judicial nature, 
The objections that usually are made against tithes, as not due by Gods law●  do in al things charge, bind, and concern us that are under the gospel. But this Law of tithing, is mosaical, and hath reference alone to the Iudicials or Ceremonies: Wherefore they hold not with us, and our times.  
The Minor or Assumption of this syllogism, that tithes are mosaical, and of the Ceremonies or Iudicials of Moses, they think they stoutly prove, in that they find this Text in Leuiticus. All the tithes of the seed of the land, 
Leuit. 27.30.  and of the fruits of the Trees, are the lords; they are holy unto the Lord. Now this they make a Case either of ceremony or Iudgement, or otherwise a Compound of them both, in as much as reason natural, as well admitteth of the eleventh part, as of the Tenth: And therefore, that Christians are not by Law compellable unto tithes; or that the said Law extendeth unto them, they peremptorily do conclude.  
2. Secondly, they reason against us in this wise. Such precepts and burdens as neither Christ nor his Apostles haue laid vpon our necks, wee stand not bound to bear: But this burden of tithing, neither Christ nor his Apostles haue imposed vpon us; wherefore wee Christians are not charged with them.  
The Assumption of this Reason, they would countenance by these Authorities, and Suffrages of Scriptures; as where Christ saith: 
Math. 28.  Teaching them to keep all such things as J haue commanded them. As where S. Paul saith: 
Act. 20.  J haue shewed unto you the whole counsel of God. But in all the words and writings of Christ, or his Apostles, there is no commandment touching tithes to be found. And whereas some insinuation seemeth to be made thereof in this sentence of invective of Christ against the pharisees. Woe be unto you, for ye tithe mint, 
Math. 23.  Anisse, coming; but ye neglect the greater matters of the Law: those things ye ought to haue done; but not to haue left the other undone. These Words, they tell us, must be restrained to that time that the Law was in virtue and vigour among them: Wherefore they conclude, That Christians are wronged, that are tied to Tythinges.  
3. Thirdly, it seems to them indignity, and iniquity, that such as are not under Law, but under Grace; should be urged to those yokes, of which they were free, that lived before the Law. But such bondage( say they) is brought on us, by the payment of tithes: Wherefore such a Rule so contrary to right, is to be reversed.  
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 enjoyed but ●●●spe. What they had onely in expectation; wee Christians, haue in full and plenary possession.  
The Second part of the Reason they maintain thus; In as much as before the times of the Law, tithes as a duty, could not be demanded: but that whereas Abraham d●d pay them to Meicheze●e●h, it was freely, not forcedly. And whereas jacob in the like, became a votary, it was not absolutely, but conditionally. Hereupon they give us admonition of caution, that we do not by this Introduction of tithes, make the better times of the New Testament more grievous then the old by our own Constitutions.  
4. They yet discharge more shot against the body of this cause; and thus they do dispute.  
The people of the old covenant, were principally charged with tithes of four sorts. 1. Of the first kind were they, as were payable by the people indistinctly to the levites. 2. Of the second property were such, which were deducted from these tithes of the levites, and to be levied for the High-priestes. 3. Of the third quality were such, which every one of the people severally laid aside for the furnishing of feasts when they should be at Jerusalem; to which the Priestes were solemnly invited. 4 The last were all such, which were every third year, gathered for the relief of Strangers, the fatherless, and widows. But wee that are under the gospel, are not bound to the second third or fourth kind of tithes; and therefore not to the first.  
5. An other of their special Reasons is this; Were tithes payable, and due by the Law of God, they should be every where due; and he should sin grievously, that should any way detain them: But many Countries and Common-wealths are not acquainted with this fashion: wherefore they are not due by divine injunction.  
6. again, they put on thus; What things soever are under the same kind, are under the same Canon: But tithes, First fruits, Oblations, are under the same kind; Wherefore, First fruits and Oblations, are as well to be commanded by Canon, as tithes: which to grant, is to open a broad door to let in all the Priest-hood of Moses, and again to bring ourselves into that bondage from which by the Gospel we are delivered.  
7. Finally, they would thus conclude the cause against vs. It seemeth that to be injustly of others demanded, which being given to others, is so usually to bad ends and purposes diverted: but how wretchedly and wickedly the Bishops and Priestes haue abused their tithes, 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 fullness of Bread( forsooth) hath made the Children of the House, wanton; and therfore without more ado, it may be taken from them, and delivered to Dogs; revenues haue ranckelled Religion; and tithes in Gods sight, are of no better reckoning, then the sacrificed Blood of Goates.  
Many more of their quaint conceits might here haue been remembered, which the school of Anabaptistes hath published. But these are the mainest among many;& the choicest of the company, which we are now to scatter like foam, and to turn into Spiders webs, and that in that order, which we haue propounded in the part of the adversary.  

The first objection against tithes, answered.  To their first Reason, we lay in this answer: Wee cannot allow simply of their Maior Proposition, or wholly admit of it; but some distinction therein must be used. For as we do not renew repealed Ceremonies, so we cannot yield to this; that such civil Ceremonies, as were in times of old prefixed and prescribed to the jewish people, are universally reversed: but wee further suppose and determine with ourselves, that such as appertain to any magistracy, or estate are necessarily to be kept. For whatsoever ordination or function is borrowed or deducted from Jews or Gentiles, vpon any certain or necessary ground, to some proper respect had to any policy; 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 said Subiectes, be voided or violated. For what shal let the politic powers to take laws from whence they list, as the romans did from the Athenians,& the Cities of germany from the Venesians? Now Moses is no mean and ordinary lawgiver, but is easily the best of the Bunch, if you shall suit, sort, and sample him with Theseus, Romulus, Minos, Numa, Solon, Lycurgus, and the rest that are of that rank; Nay the laws then given to the Jews, herein especially do commend themselves, that they hold in Capite, and haue the God of heaven, himself the founder of them, to the use of his own People, his royal Nation, and peculiar Inheritance. In regard whereof, I see no cause why wee should so little esteem of them, or esteem at all of this Maior Proposition, of this their first syllogism propounded unto us For the Minor or assumption of the said syllogism, wee partly do accept it, and in part reject it. Wee confess that the Precept of tithes is mosaical, so far forth as by Moses the Minister and Messenger between God and them, it was published and delivered. But as Moses had this immediately in commandement from God, we cannot but arbitrate it to be of divine condition. And whereas our Aduersaries would put by the morality thereof, while they behold how natural Reason standeth for the eleventh, as for the Tenth proportion: in this wee cannot agree, or join with them. For the charge concerning tithes, is for the most part, merely moral, as implying and having this reason in it, suggesting the needful maintenance of such, by the public charge, who haue employed their labours and endeavours vpon the service of the public Estate; which not obscurely the Scripture doth signify, 
Mal. 3.  the Lord himself thus speaking by malachi: Bring ye every tithe into my Grauarie or Store-house, that there may be provision 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 hire. 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 laid out their tithes to Impostors and deceivers; yet to the Apostles and true Preachers of the gospel, they gave stipend and maintenance, as their due allowance. Wee do easily aclowledge, that this Law of tithing, in respect of the kind of it, is to haue place among the judicials. But if the Christian governor shall rather think good of the Tenth part, then of the eleventh, to be paid to the Ministers, wee are to stand to that order as by his means now retaining the strength& virtue of a civil Sanction. And so much shall suffice as a Surioynder to this syllogism.  
In their Second Argument as erroneous and false, we deny the Assumption, 
The second objection answered.  which denieth the Ordination of tithes to haue any allowance by Law given by Christ, or any his Apostles. For it is not absolutely without authority in this case, for to entertain this they say; that Christ hath not strictly tied us to a number, yet that allowance of living should be laid out to the Ministers, though never so large is a point by him adiudged and determined. And so much in the former answer hath been proved 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 saviour Christ and his Apostles preached and planted the Word in jury, all the tithes then were in the hands of the pharisees; which could not by any colour of Law be taken away from them by private men; such as Christ and his Apostles seemed then to be. Otherwise without question, had they surrendered up the Temple to Christ, and submitted themselves unto the Ministers of the New Testament, all the tithes hand-smooth had been diverted by them, to the common Godly uses of the Churches, schools of Learning, and to the Tables and alms for the poor. But whereas neither the possessors of the tithes would preach, neither would depart with their tithes to such as were Preachers; it came afterwards to pass not without the just iudgement of an angry God, that Nero then holding the sceptre of the Empire, and Felix being the subordinate governor under him; that the Priestes were deprived of their tithes by the bishops, who forcibly took them out of their barns, whereby many of them through famine perished; which hurlie burlie and riot, Eusebius remembreth and storieth unto vs. 
Euseb 〈◇〉 h st 〈◇〉 c●●●● Mat. 2●.  But in that Christ himself saith, These things ye ought to haue done, entreating there of the streight tithing of the Phari●es) he seemeth rather to confi●me, then infirm; warrant, then weaken, the Law of tithing. So S. Paul in like maner pleading for Maintenance to proceed ●rom the Altar to such as served in office and ministery at the Altar, giu●th sentence on our side in the Law and right of payment of tithes. For by the Altar the Priest-hood is meant: and by the fruits and profits of the Altar, the tithes are understood. And truly the Apostle there reasoneth the matter from the Holy things and place that is Holy, to the ministry of the gospel: as also from the Sacrifices and that part of the sanctuary which is the Altar, to the due maintenance accrueing to the minister by his labours in the gospel. Which is argument evident 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 live.  
3. In their third Argument, 
Th● 3. objection answered.  wee say to them: First, those Fathers in these primitive times, before the Law was given them, had many things in use, which were not so answerable to the Christian perfection, which Christ hath enjoined, and which in process 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 fullness of time, God brought into the World; so as their times were the initiation& imitation of mans life.  
Wee haue further and fuller to answer, that in the age they lived, there was no such need that any proviso or Law should be made of stipend, for the stay and supportation of the clergy, in as much as the first born were then Priestes, who by the right and prerogative of their birth, had a double part and portion of inheritance. Now the examples wherewith they furnish their arguments, seem rather to command then countermaunde tithing. For if the Fathers then in those first times, either vowed or performed tithes to their Ministers, who then stood in no such need of them, having of their own enough to live by, and having no charge and commandment for tithing; much more should Christians with more chearely mindes, pay their Tithes to such as without such helps cannot continue their labours in Gods Vineyard; especially for that Christ and his blessed Apostles do not onely commend and command this care unto us, but urge them and persuade them by promise of reward to be awarded towards them that shall duly and truly pay them unto such. And this answer I suppose may give satisfaction to this third objection.  
4. To their fourth Argument wee answer; that First fruits and Oblations, 
The .4. objection answered,  are now no more required, in as much as all Sacrifices are extinct& butted in the Sacrifice of Christ, beside the Sacrifice of praise and thanksgiving, which is never out of date. Wherefore according to the Canon; The cause ceasing, the effect, arising out of the Cause, ceaseth. But as for such kindes of tithes, by which the poor are maintained, Christ by a new Law hath rather further confirmed them, then infringed them; when as without limitation of number, or proportion, he commandeth us to give the remainder to the poor; where he giveth us this charge: 
Luke. 11. ●1.  give alms of those things which you haue. Now I should think that Christians haue the less cause to complain, by how much the easier it is to be subject to the payment of tithes in one kind, then to be under the burden of them all: and for as much as that which is given out of one kind to the relief of the Ministers, and the poor, and to other good uses, is without damage unto private mens estate. But under the name of things abrogated, that may not be withholden, which is demanded for such employmentes, as are to this day needful, public and common.  

The 5. object on answer●d.  To their fift Argument we reply; That many things are of such nature, as will not be fitting to every place alike, but may well in some places be performed, and in othersome prohibited For as Cicero saith for Balbus, The differing estates of Cities, enforceth a necessary dissimilitude of laws. For all Manners belong not to all men: all meats go not down with all stomachs; one air agree not with all constitutions: so some laws are suitable to some people, and othersome to others; and all, and the some are not expedient for all every shoe will not be drawn on the foot of every Church: one kind of Medicine or physic is not to be ministered to every stomach. That physic that fitteth younger age, is not kind for the same Disease when yeares are come vpon vs. One Discipline may be for a city, which a kingdom cannot fare with One ceremony may sort with the times of peace which holdeth no corespondencie with the adverse seasons of war and Persecution. Wee may not look that an uniform Regiment, may serve the Church as wel● in her infancy, as in her riper and older age: in persecution, and in peace: to her when shee fleeth with the Woman into the wilderness, and to her when shee is at rest with the dove in the ark: to her when she layeth desolate in the Caues of the earth, and to her when she sitteth as a queen in her throne: to her when she is at one time under the Heathen, and to her when she is at another time under the Christian governor: to her when at one time she dwelleth in Jerusalem, a city that is at unity in itself; and at another, when she is divided in Jacob, and scattered in Jsrael,& hath no certain dwelling place: to her in the time when her bridegroom is with her, and to her in her widowhood when her bridegroom is taken away from her. Is there any Tunicle or Garment that can fit the moon now in the full, afterward in the wain, subject by Nature to alternall exchange? 
Psal. 45.  The Psalmist telleth us of the kings Daughter, that howbeit her glory is wonderful within, yet her outward Attire is of sundry colours. It is well said of Musculus: 
Musculus.  Si reuocas temporum illórum mores, primum conditions et statum quoque illorum reuoca; If you will call home again the manners of first times, first call home again the conditions and state of the said times. 
tertul. de vel. virginibus  And here Tertullian his Rule is irresistible, Regula fidej immobilis, irreformabilis, caetera disciplinae et conversationis admittunt nouitatem correctionis: The squire and rule of faith is vnmoueable, vnreformable, other things that appertain to G●●ernment and conversation, admit the newness of Reformation. It was convenient that the Communion should be celebrated by Christ at Supper time, in the evening; because the Passeouer by the exigence of the Law, 
1. Cor. 11.15.  was to be eaten between the two Eueninges: the Communion succeeding in the room of the Passeouer. But this fashion is not so fit for us, how be it it pleaseth the Anabaptistes to retain it. 
Act. 8.36.  The Apostles Baptized in Riuers and fountains: is this consequence to be concluded thereupon, that wee must therefore forsake our Assemblies to imitate their Fancies? Were the state of the times wherein wee live, sembl●ble to theris, the Sword of the Persecutor then raging among them, there were some equity and reason for it.  
In the times of the Apostles, the Christians sold their lands, and laid down the moneys they had received for them at the feet of the Apostles: 
Act. 4.37.  Now will any man think that this their devotion is of necessity to be drawn into custom and common imitation?  
In the Apostles times, there were no universities or Societies of Learning: What shall wee thereupon break down the carved works of collegiate Houses with Axes& Hammers, and disseuer their Societies? In the times of the Apostles, there were no Hospitals& almshouses for the poor; Shall we thereupon be checked for having them? In primitive times, the sacred Bible remained undivided into Chapters and Verses: What of that? that is nothing to us that haue them thus distinguished unto vs. In ancienter times there was no distinction made of Parishes: but we need not care for that, this custom carrying such congruity with our times. But apply wee ourselves to the cause of tithes: Some places haue their immunities by themselves,& are not charged with tithes: yet in lieu therof, Ministers are there maintained by as sufficient supplies. As S. Paul took no stipend at all of some for his labours in his calling; in as much as he brought in his living otherways; yet doubteth not to tell them, that by right he might haue claimed it: and that whatsoever he did for some special respects, his examples should not prejudice or defraud 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 tithes in kind, which to those that receive their tithes in kind, is not prescribed. And as the ancient kings of the Persians, there imposed no Tribute vpon their Subiectes where they came in with their voluntary benevolence; which increased the kings Coffers as much as the other: so the examples of such as live by their set and certain stipends, must not be pleaded to the hurt of them, who are supported and sustained by their tithes.  

The 6. objection answered.  6. To their sixth objection, wee make this replication. Albeit tithes and First fruits seem to be under one kind; yet are they for great cause so distinguished, and divided between themselves, that both of them are not by the same Law to be required. For, First fruits were a certain kind of Sacrifice, which was rather to be performed to God, then to men; that the rest of the fruits might be sacred and hallowed, by the oblation of these. Now Oblations herein, were known from tithes, by this mark of difference; that these were immediately offered to God, no other middle thing coming betwixt them. But tithes rather for the maintenance of the Priestes that should execute Gods service, then any way to dignify them, were appoynted to be paid unto t●em. Now the one of them, we aclowledge to be voided; neither do wee hold that a●y other sacrifice beside that of praise and Thank●sgiuing, to be further required: but we are of the mind, that the other is not abrogated, or to be abrogated. The Sacrifice of Christ being satisfactory and sufficient in itself, wee haue now no more need of other Sacrifices, whereby to Worship God; but there is more then need of setting out of stipends due to Gods Ministers, for the upholding of their Profession, whether by the Tenth or Ninth part, or any other fit proportion: unless we list to quench the light of the gospel, that hath so commanded it.  
7. To their seventh Allegation we must answer; That we do not, or cannot deny, 
The 7. objection answered.  that the greater part of men, especially of the sort of sacrificing Shauelinges, haue filthily& nefariously abused their tithes: but make this the issue thereof, that thereupon the duty of tithing should cease, and that the abuse of every thing, justly taketh away the very use of the thing itself: I cannot behold what should be left whereupon we should live. do not Doctors and Learned men much abuse their great Learning? do not Magistrates pervert Law; rack their authority,& exceed too much in their impositions of customs and Subsidies? do not every one of us, offer abuse to our meats and drinks, the good creatures of God given us for the preservation of life, whilst we take them not to the serving of our needs, but to the fulfilling of our needs, but to the fulfilling of our lusts?  
Nay by this fond Conclusion, they would give us the sun itself, were it to be taken out of the Firmament; because many in a blind devotion, haue fallen down before it, and worshipped it. Yea put we the case thus; Wee may lay down our Weapons, and strip ourselves out of our armor, and go out naked against the enemy, for that the treacherous and traitorous sort haue so nefariously abused these, to the detriment and destruction of their Common wealth and Nation. Further grant this theorem and Conclusion, and what shall let us to wring out of chirurgeons hands their knives, hews, and such utensils of theirs, which they use in extremities vpon putrefied members? in as much as venturous Emperickes and Dog-leeches, learnedly unlearned haue thereby beastly and barbarously butchered such as they haue lighted on. The Philosophers bring all the benefits we enjoy, to three general heads. 1. To the Goods of Fortune. 2. Of the mind. 3. Of the Body. Of the first kind, are those that are without the man, as otherwise having his being without these, but his better being by them, as Riches, Honor, friends, and such like. Of the second sort is the intellectual part of man, the inward faculties and indumentes of the mind. Of the third rank, are the outward powers and abilities of the Body, as Strength, Health, beauty, and the like. But give me one of these that is not intemperately misused by every one of us: Now might their logic take place, that such things that are given us for good causes, for the corruptions sake that we haue cast vpon them, should be taken from us, there is no other shift for us then, but to go out of Nature, and to bid a farewell to all together. Wherefore, as they do but reason absurdly, that dispute thus; That man is to be deprived of his meats and drinks, because he hath misspent them and abused them: so it is as sottish a sequel, that Teachers should be triced of their tithes, because the most part haue no skill or will, well to use them.  
Thus their principal objections being assoiled, I hold, all our Aduersaries can say else, Why tithes should not be due by the Law of God; not to be worth our answering. simplo Negation is answer sufficient, to such objections as fancy hath conceived: and silence and sufferance, is the best apology to be put in against petulancy: such as was Isaacs to ishmael. Wherefore to frivolous reasons wee say no: and to such as are contumelious, we say nothing.  
Now it remaineth that wee uphold the affirmative part, and show what wee haue to say for our defence of our just title and claim unto tithes: 
Reasons in t●e behalf of tithes, that they are due by Gods law. The first reason.  and we dispute thus. whatsoever things haue introduction and foundation both in the laws of God, and Nature, are still to be continued: but the Pension and Proportion of tithes, is of this condition; therefore to be upholden and continued. The Minor and Assumpt of this syllogism is thus cleared; for that natural reason suggesteth, that such as serve the Common wealth, should live vpon the common Contributions, whether by the Tenth or eleventh part, as ye please. To this, all the Stories of the Gentiles do bear witness, every Nation plenarily providing for their Priestes. So did Micha the man of Ephraim, mentioned in the book of Judges unto us, who having set up his Temple& his idol, 
Iud. 17.5. & first designed one of his sons to be the Priest, implevit manum, the Text saith, he gave him state& possession of Priesthood,& of all the profits and appurtenances thereunto. The same man having gotten a Stripling and Young fellow out of Bethlehem Judah that was a levite, and having consecrated and ordered him a Priest, 
Iud. 17.10.  he assigned a certainty of Stipend unto him. The same use the Egyptians before him, gave unto their Magj, and men of Profession. And jezabel afterward so cherished her chaplains the Asses of Baa●, as they sate at her own Board. The Ba●ilonians were good to their Wise-men of this faculty; and so were the other Nations, who had their Mystae Professors, and practisers of the mysteries of Religion.  
And that tithes were of divine, as of humane sanction and foundation, it appeareth, in that Moses by the instinct and instigation of God, instituted and commanded them: and for that good& godly men before the Law, which by the secret direction, and operation of the Spirit, gave the tithes of their whole Estate: and for that the most of the Gentiles, either exhibited their tithes, or otherwise as sufficient a satisfaction to such as were their Priestes. Wee haue Plutarch for one Author, that Hercules made Oblation of every Tenth bullock, 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 unto Hercules, to offer unto him, the tenth part of the spoil that he had gotten at Sicilia. Historiographers relate further, that the tithes of the prey of the Platean Warres were dedicated to the Gods. 
eccles. hist. lib. 7. cap. 25.  Socrates telleth us in his ecclesiastical calendars, that Alcibiados gave order for the payment of tithes by all such as should sail from Pontus. When the Veij were taken Prisoners, and Peace was concluded with the Volscians, Camillus was a means unto the Romaenes, that the Tenth part of the booty brought from the Veij, which was their votary for the victory, should be paid to the God Apollo; which by the Senate, bishops, and assembly, was ratified at Rome. So Plinie reporteth of the Arabians, 
Lib. 12. cap. 14.  that they payed their tithes to their God, whom they surnamed Sabis.  
Thus wee see how all, or the most of the Gentiles, by the very light and fight of Nature( the God of Nature printing it in their mindes) perceived that some part, and for the most part, the Tenth of their fruits and Increase, should accrue to the provision of the Priestes. Hereupon may we safely and sufficiently conclude, that tithes are of natural and divine Law; and so never to be repealed.  

The 2. Reason for the defence of tithes.  2. Let our second syllogism be set out in this sort. That which the Magistrate in a good and upright iudgement hath ordered, who hath also Commission so to do; that is of every one absolutely to be obeied, and not to be violated: But whereas a Pension is due to the ministry, and the Magistrate liketh best of that Number, that was of Gods institution, then of any other of human invention: wee ought all of us to submit ourselves to this.  
3. Let our third Reason be thus indited. 
The 3. Reason for the right of tithes.  whatsoever things wee haue received on that condition, to pay a part of them to others; it is just and right, that out of them, that part should be satisfied. But of all our revenues received from God, there is this Condition; That we pay back a part of them: therefore that we so do it, is but our duty.  
The Minor of the Reason is three several ways proved. 1. In the behalf of God, who for no other consideration, hath given us the fruits and Foyson of the Earth, and all other benefits, then that out of them we should spare and spend something vpon godly uses, to the good of the Church, and enlargement of his glory. 
Extra. de. dec. c. Cum non sit.  Hereupon saith Innocentius: That God by a special Title hath reserved unto himself the tithes, in sign of an universal dominion and power that he hath over all. Now such things are given to God, which are ministered to his servants, and to the poor, that belong unto him.  
And the Lord demandeth of us not reward, but worship. And it is a mark of his marvelous munificence, that for the wholo he hath given, he requireth as requital, but the Tenth part again.  
2. This is also made good on his behalf who hath bought any farm of a man, which is put over to him, or purchased, or otherwise by right of descent obtained, but with this proviso howsoever, to pay the Tenth part of the profits thereof to this or that person. Otherwise there is none so simplo, but knoweth that those farms that are free of such payments and disburcements are of better worth. Wherefore for this cause, tithes out of those lands, are due to the Lettor, the profits whereof thou buyest at the cheaper hand. Wherefore Augustine saith: Decimae debentur ex debito, et ij quj da●e nolunt, alienas res inuadunt; tithes are a due debt; and such as refuse to pay them, do enter into the right of others.  
3. The third proof concerneth the very Law itself, which determineth a tithe to be a real burden, which naturally followeth the owner of the Fruits. Now whereas Proprietaries& Possessors, are by laws enforced to sustain all other burdens that pertain to farms, manors, or Inheritance: there is little equity in it to wrangle, or be at difference, touching the sole and onely burden of tithes. Now lay we these together into one sum, and it will appear that tithes are of divine and humane authority: that in as much as wee give, as it is meet we should, what is due to Men, out of the goods we enjoy: We ought much more to give unto God of the goods and Commodities that we hold by him.  
4. Let this be our next Reason. 
The 4. Reason for the defence of tithes.  No Pension that is indifferent and tolerable, is to be detained from the common use: but of this kind and condition are tithes; therefore we are not at any hand to hold them.  
He that being reckelesse of right or reason, as disposed to deny whatsoever is affirmed, misliketh with the Maior Proposition of this Argument, is to be put over to the iudgement of Plato, and Cicero, in the cause, who take us to be born on that condition, in part to benefit our private friends, and in part to be commodious to our country, the common nursing Parent and Friend to us all. Or otherwise he may be sent to the school of his betters, and by the examples of Worthies afore-times, who haue spent their livings and lives, for their Countries, take Lesson of imitation: of which sort was Moses, who with his manhood; Aaron, who with his eloquence; samson, who with his strength; david and Salomon, who with their wisdom, were serviceable to the places wherein they lived. 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 adventures for the furtherance and aduancement of the common good.  
Now the Assumption or Minor of this syllogism, that the Tenth portion of the fruits of the Earth, is of middle and indifferent condition; is easily evicted, especially if we shall compare them together with exactions and impositions that are of other nature. The egyptians departed with the fift part of their estate unto their Kings. Diodorus Siculus speaketh of a King of egypt, that gave the yearly custom of the Fish that came out of pools to his queen to find herself apparel; which came to a Talent of silver by the day.  
Herodotus telleth us of wonders of Distributions arising from the Waters of Nilus, to the proper use of every several inhabitant thereabout, and of the mighty subsidy, that from thence groweth to the kings.  
And Dion in his Chronicle, in the life of Augustus Caesar, relateth, how when as Augustus was enforced to maintain three and twenty Armies, he levied the twenty part of every mans estate, and of such Donations, Legacies, and gifts, that were bequeathed at the time of death: bearing the World in hand, that he found records of that custom formerly performed in the rolls and Registers of Caesar. The Cholchi delivered an hundred male Children, and and so many Virgins, to their Princes in way of task or Tribute.  
The Thuringi yearly payed over to the kings of the Ungatinus, the Tenth number as well of all their Goods, as of their Children. But a greater yoke they must put their necks to, who are under the tyranny and slavery of the Turkes, who pay the fourth of all their fruits, and increase of the Earth, and of their labours in their several trades: yea, pay Toll money for every. Seruant that they keep: which if their estates cannot bear, they must make it good by begging it at the highways side, or by selling away themselves as bondslaves. Now compare and lay together tithes with these Tributes, and who will not pronounce them to be tolerable or equal?  
5. Our fift Conclusion is composed in this wise. 
The 5. Reason for the maintenaun●e of tithes.  If it be a good and godly work to uphold learned Teachers of the word of God, and such schools wherein they are taught and trained up, and therewithal the poor and helpless, as the widows, fatherless, and such as are in captivity and necessity; truly, tithes that haue this use and end in them, are not to be neglected.  

The 6. reason.  6. Wee further argue in this case from the effects. whatsoever things are given to the benefit of the giver and receiver, are not to be inhibited: But tithes constionably and faithfully performed, are of this effect: Wherefore they are not to be inhibited or kept back. That tithes benefit the receivers of them, is generally confessed, it needeth not to be proved. The profit that redoundeth to the Donor or giver, is the question, which we must put out of question. Ramerus maketh a fourfold fruit growing out of this stalk. 1. A greater plenty and increase of corn. 2. Health of body. 3. forgiveness of sin. 4. Reward in the life to come.  
In the two first, S. Augustine giveth sentence with him, thus speaking in the cause. Si decimam dederis, non solum samtatem fructuum, said et sanitatem corporum consequeris: By the payment of tithes, thou shalt obtain wholesome fruit, and an wholesome Body. And in the same Chapter he dilateth vpon the other two effects thereof; which having a good and godly exposition, are not of ordinary or mean condition. Search the Scriptures, and ye shall see what liberal Promises are made by God to such as walk after his Rule.  
7. In the next place, we please to dispute, 
The 7. reason.  à contrariò, from the contrary consequent, and thus to form our Argument: If more mishap& misery haue befallen such in their fortunes and affairs, that haue either wilfully kept back, or fraudulently payed tithes, then they could haue sustained, if they had performed the fift part: how dare any man by violating this duty, 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 point very much. Cum decimas dando caelestia ac terrena possis promereri, pro auaritia tua, duplici benedictione fraudaris: Whereas by due performance of thy tithes, thou mayest haue heavenly and Earthly blessings given thee; thou by thy covetousness, dost bereave thyself 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 give thy tithe to him, thou shalt be made to pay thy tithe: thou shalt give to a wicked soldier which thou wouldest no give to the lords Minister. Non enim Deus noster postulat praemium, said honorem: et qui dignatus est nobis totum dare, decimam dignatur a nobis recipere, non sibi said nobis proculdubio profuturam: For our God requireth not our reward, but our reverence: and he that vouchsafeth to give us the whole, vouchsafeth to receive of us the Tenth part, not as profitable to him but without all manner of doubt, as beneficial unto vs. Quod non accipit Christus accipit fiscus, That which Christ taketh not, the kings 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 tithes, we shall procure thereby no small good to ourselves. And let us consider what will come to pass by neglect of this duty, that so our own detriment making us provident, we may at last perceive that something in common is to be contributed, whatsoever it be, whereby they that serve the Commonwealth, may be sustained.  
8. The circumstance of the persons to whom tithes are to be paid, 
The 8. Reason  helpeth us with an argument by way of comparison from the lesser to the greater, in this manner. If this portion of tithes, was payable to them that were of inferior rank and degree: it is much more payable to those whose dignity and ministry is greater: Now such is the ministry of the gospel, without all comparison, beyond the Priesthood of the Law. The excellency of the same beyond the other, is laid out by S. Paul in his latter Letter unto the Corinthians, where the differences are thus made, that the Leuiticall Priestes were but Lecturers of the Letter, and servants of the ciphers and shadows: but the Apostles were the Ministers of the Spirit of the soul and substance of these shadows. They  told us 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 tithes. If they paid their tithes, who had all things more imperfect; wee who ought to express a more perfect righteousness, are much more bound to this. For the Night is past, and the vail, and the curtains of the shadows are drawn aside. And it is the Sentence that proceedeth from the mouth of Christ; 
Mat. 5.  Except your righteousness shall exceed the righteousness of the Scribes and pharisees, ye shall not enter into the kingdom of heaven.  

The 10. Reason.  10. add we to the premised Assertions and Conclusions, the Testimonies and verdicts of Christ, and his Apostles. The Caution of the Law concerning Oxen, and the Ministers of the Altar, 
1. Cor. 9.  is applied by the Apostle to the Ministers of the new Testament, which argueth and concludeth that it is in his mind and iudgment, that such things as were for the allowance of the ministry in the old Law, should be perpetuated, and be proper to the Ministers that are of the gospel. And whereas it is the peremptory precept of the Apostle, 
Rom. 12.  to pay every one there own, Tribute to whom Tribute belongeth, custom to whom custom is due, right to whom right a●erteyneth: Verily the Tenth part which the Christian Magistrate commandeth his subiectes under him to pay, cannot so far as I can consider, with a good Conscience be kept back. Hitherto appertaineth those things that are spoken of concerning tithes. Tab. 1. Eccles. 35. Deut. 26. Heb. 7. Thus having heard the Scriptures themselves speak, what need wee any more witnesses?  
11. Will ye hear how a council consenteth hereunto. 
The 11. Reason. Synod. Mo. cap. 7. 5.  Statuimus vt decimae qua jure debentur divino, soluantur sine fraud; Wee determine that tithes which are due by divine Law be paid without deceit. Thus this council striketh hands with us, and pronounceth as we do.  
12. The Tenth number is the greatest number without addition of numbers thereunto: 
The 12. Reason.  Wherefore Nature cannot better aclowledge the power of the God of Nature, then by assigning him that quantity, which is the continent of all that she possesseth.  
13. The truest and surest way for God, 
The 13. Reason.  to haue always his own, is by making him payment in kind, out of the very self same riches, which through his gracious goodness the earth doth continually yield. This, where it may be without inconvenience, is for every mans Conscience sake. For this, we haue the Rule of the Apostle to led us: Let him that is taught, 
Gal. 6.6.  make his teacher partaker of all his goods. But this can not be so fitly performed any other way, as by agreeing vpon a set and certain stipend, or as by paying the Tenth in the kind.  
14. Whereas S. Paul pricketh out the evangelical Minister to be a good Housekeeper, to haue that good property, 
The 14. Reason.  to love hospitality. he shall never do this so well by stypendary allowance, as he shall by the tithes of all things in his hands, which are the kindest in this kind unto him.  

The 15. Reason.  15. That which cometh from God to us by the natural course of his providence, which we know to be innocent and pure, is doubtless best esteemed, because least spotted with the stain of unlawful or indirect procurement: 
Eccles. 34.  Wherefore the price of a dog, and the hire of a whore, might not be brought into his sanctuary. A lesson of this nature is thus taught us by wisdom. he that offereth to God a Sacrifice of the goods of the poor, is as he slayeth the son in the sight of the Father. he that out of his moneys brought in by usury& extorting means, or else by fraudulent and indirect devises, would maintain Gods minister: he would seem to capitulate& covenant with God, to permit him the fruition of the rest, and so would make God a copartner of his sin. Wherefore the Heathens would haue nothing consecrated to their Gods, Quod prophanum, non purum, non probum, quod non suum; Which was profane, not Pure, not Honest, not their own. The tithes of the earth are free from these corruptions, and therefore to God of the best acceptation.  

The 16. Reason.  16. Whereas Prices daily change Nature which is commonly one, must needs be the most even& permanent Met-wand, Rule, and standard, between God& man. The Tenth is as the corn of the barn, and the abundance of the winepress: That is, it is more or less, according to the proportion of Gods blessing vpon the earth, which is the most equal and indifferent way. For then the Minister as God blesseth them, shal be partaker of the blessing; and if they suffer loss, his loss is wrapped in it.  
17. It is not from the cause, 
The 17. Reason.  to reason from the continuance and custom of tithing, which without the disquiet of the state of the Church, cannot be altered; neither can human Law and invention, provide better for the Minister his maintenance, by any other whatsoever Constitution, or innovation. For the people will hardly fare with perturbation of custom. And an old custom once removed, a new one is not so soon admitted: nay it must haue age on the back of it, before it can be of the nature of a custom.  
Now, if any shall object against tithes, as the subject occasion of much contention: wee sand them home that objection again, applying it to their stipendary Exhibition, which in the imposition, exaction, collection thereof; is the matter and argument of no small division. Wherefore, for that Nature hath taught me to honour God with their substance, and Scripture hath left us an example of that particular proportion, which for moral considerations hath been thought fittest by him whose wisdom could best judge: wherefore seeing that the Church of Christ hath long sithence entred into like obligation, it seemeth now a needless question, whether tithes be a matter of divine right; because how soever at the first it might haue been thought doubtful, our case is now plainly the same with theirs, unto whom S. Peter spake some time, saying. 
Act. 5.4.  While it was whole, it was whole thine. When our tithes might haue probably seemed our own, we had colour of liberty to use them as wee ourselves saw good. But having made them his whose they are; let us take warning by other mens examples, what it is to wash or clip that Come which hath on it the mark of God.  

The Ministers maintenance is a due debt, and no alms or benevolence.  There is a third enemy wee are to deal withall, who acknowledging a stipend to be due to Gods Ministers, yet would haue them to hang vpon the courtesy of their will, not caring how little they pay by way of stipend, so they may pay what please them by way of benevolence: Thus would they haue God as it were bound to them, and his Ministers their Vassals, crouching and creeping unto 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 devotion, but of duty; Wherefore tithes being the Wages of the lords Workman, they are a plain debt of the people unto them. 2. again, alms do always exceed the desert of him that giveth the alms, they show the benevolence and bounty of the giver, and not any merit or worth in the receiver. But tithes, and all other temporal gifts hold no comparison with travails of the Ministers. Wherefore the Apostle maketh a T●ush of things temporal matched and marched with those of the Ministers that are eternal. If wee haue sown unto you Spiritual things, is it a great thing if we reap your carnal things? Wherefore they may not be called alms. 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 over to his Ministers, which are in Gods stead to teach us: Wherefore God professeth himself to be the Portion of his Ministers. And this Portion is so due to God, and from God to us, as to detain this, is to cast a derision vpon God. So Paul telleth us, saying: 
Gal. 6.6.7.  Let him that is taught in the word, make him that taught him, partaker of all his goods. Be not deceived, God is not mo●k●d. But alms cannot be given to God. He will haue nothing but his right and due of vs. 4. again, the Tenth is as an Inheritance to the Church, and to be counted as the corn of the barn: or the abundance of the winepress: 
Numb. 18.26.27.  it is unto them as the fruit of the Earth, and increase of the Ground to the Husbandman: therefore to be taken for no alms 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 urged and enforced thereunto by the laws of the Church; why may not the People in like manner be put to it by compulsion of Law, to perform that duty to their Ministers, to which they are drawn on by the motive of their conscience? 6. Finally, wee find by experience enough, how hardly we come by that which is our own, though the laws be so strong as they are on our side: What mercy then could wee expect at mens hands, were they loosed from the laws, and set at their own liberty? To this which thus wee haue laid as a Ground, the councils give consent. Admonemus, vt decima omnino dari non negligatur, 
council. Mo.  timendum est enim, vt quisquis Deo debitum abstrahit, Deus propter peccatum ei auferat necessaria; Wee straightly command, that none neglect to pay their tithes: for it is to be feared, that as a man doth withhold from God his due, so God should for his sin deprive him of things necessary. Thus tithes are determined to be a Debt, and duty of Obedience; and therefore not to go under an alms, or voluntary benevolence. The like verdict giveth an other council, thus, 
council. Aquis. granens. lib. 1. cap. 34.  attend diligence lector: quôd omnes primitiae, et quicquid ad Sanctuarium oblatum est, Sacerdotis sint; et ad ius eius pertineant: Know thou( careful Reader) that all First fruits, and what soever was presented in the sanctuary, was the Priestes part,& by the Law belonged to him. Wherefore, tithes are not the Contribution of a charitable disposition, but his propet Debt by legal imposition. answerable hereunto in effect, is that which gregory saith: 
Decret. Gregor lib. 3. rit. 30. cap. 34.  Seeing tithes 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 detained or payed not their tithes as they ought. Hereof saith one Canon; Qui decimas dare neglexerint, 
Gauilionens. cap. 18.  excommunicentur, They that neglect to pay their tithes, let them be excommunicate. But this extraordinary correction, hath no proportion with ordinary transgression: Wherefore wee doubt not to pronounce that that is sinfully committed, which is by the Churches care so severely punished. again, 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 just tithes, having had three admonitions, let the Communion be denied him. Finally, the cause we haue hitherto had in hand, is taken in hand of civil constitution, 
council. Tici. ●ens. sub Lu●ouico pio.  who hath thus statuted it, Vt non pro suo libitu, Clericis Laici decimas tribuerent, That the laity should not at their liberty pay their tithes unto the clergy.  
But because the contrary, is illustration of this matter, which wee haue hitherto so largely handled, I mean sacrilege, the common surfet of this age; I address myself to that, the third general theorem of this Tractate.  
Who listeth not to be blind with his eyes open, or to be a mere stranger to the times wherein he lives, or else in some partial respect, dissemble that which he howerli● heareth& beholdeth: He cannot be so simplo, as not to perceive how scornfully and disdaynefully God is now served, far and wide among vs. Is any burden more grievous then contempt? any contempt that striketh deeper then theirs, whose quality, no way making them inferior to others in reputation, onely now their function in the daily exercise of Religion; keepeth them down, when they which pretend Religion, do with more then Heathenish petulancy, trample under foot, the Ministers of Religion? Now, Munus offerrendi, is turned into Munus auferrendj;& old Oblation, is turned into Ablation. Such as haue played the stroy-goods in their own inheritance, haue found the means to repair the ruins of their estate with the wrack of the Church; and the Gobbes that they haue already got, are so sweet in the maws of them, as they hunger for nothing more, then for the havoc of the Church all at once. Our ears are filled with the scornful reproofs of the Proud, and disdainfulness of the wealthy, checking us by the unworthiness and poverty of our clergy. The last, is the cause of the first, the want of Maintenance being that which maketh the want of a learned ministery. And for this wee may thank popery, the first founder and follower of Impropriations, rightly so called, as merely improper for them that haue them.  
That popery was the nursing Mother of this Harpye, the abbeys being the first that set this execrable title a foot, it is not controverted; that the Popes themselves are well pleased therewith, it is not difficult to be proved. In henry the third his time, a suite was dispatched to Rome, directed to Pope Alexander the fourth of that name, by the bishops of England, for the restitution of these impropriations to their proper and primitive places: But he had lost his ear,( 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 kites and Cormorantes vpon a carrion: so as such a savour hath been taken of Church goods, as almost every Gentleman hath got to himself the tithe 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 ministery  A Learned man of ours yet living, telleth us of one county in this kingdom( the East-riding of the county of York) containing in it 105. Parishes, whereof nigh an hundred, or the full number thereof, are of this hateful Impropriate mark and brand, some of the yearly valuation of four hundred pounds, others of three, others of two, almost all of an hundred: whereof the Ministers part is Ten pounds stipend; yea, some haue but Eight pounds, some but six pounds, some but four pounds to live on, the whole year. Out of the fat bnfice of 400. Pounds by year, the Minister hath but Eight pounds, until of late, with much labour Ten pounds yearly are allowed for a Preacher. The most of the Churches in the properest Market towns of this kingdom, are thus engrossed by our Gentiles( Heathens I had almost said,) whereby the poor Children cry for bread, and there is none to give it them. But how the shield of the Popes authority will bear off the blow of the lords fierce Wrath in the day of Wrath, when the full vial thereof shal be poured vpon the head of sacrilege, and merely them harmless that haue devoured Jacob, and laid waste his inheritance; I cannot see, neither how to give them comfort in this case, but by a timely restitution: Quta non remittitur peccatum, nisi restituatur sublatum,( as a learned Father truly saith,) Because sin is not remitted, before stolen Goods be restored: Which some of late haue done to the disburdening of their own Conscience, 
Church goods are not saleable.  and the good example of others. Now, whether Church goods be of saleable sort or no, let us sincerely in the fear of God consider.  
1. The Scriptures speak negatively,& gainsay the Alienation, or Impropriation of them. 
Pro. 20.25.  It is destruction( saith Salomon) for a man to devour that which is sanctified, and after the vows to inquire. Hitherto appertaineth this Precept the Lord giveth: 
Leuit. 27.21.28.  The Field shalbe holy to the Lord, when it goeth out in the jubilee, as a Field s●perate from common uses: the possession thereof shalbe the Priestes, nothing separate from the common use that a man doth separate unto the Lord of all that he hath, whether it be Man or Beast; or Land of his inheritance, may be sold, or redeemed: for every thing separate from the common use, is most holy unto the Lord.  
2. Church goods are the Possession of the Lord; and so the Lord himself reckoneth them, wheresoever he speaketh of them: as of gifts and Oblations, where he saith: Thou shalt give them me. 
Exod. 32 30. Ma●. 21.13. Mal. 3.8.  Of Oratories and Churches: My House shalbe called the House of Prayer Of tithes: Will a man spoil his Gods? yet haue ye spoyled me: but ye say, Wherein haue we● sp●y●ed thee? in tithes and offerings. Of the glebe lands of the Church: 
Ezcch. 45.1.4.  ye shall offer to the Lord a Sacred portion of Ground; and that Sacred portion shall belong to the Pri●stes. And this was the mind of all such as in devout times, resigned up any lands, or hereditaments to the Church, that in the holy uses they appropriated them unto, they appropriated them to God.  
This the style itself of all ancient deeds and grants sheweth, running in this form; 
Mag. char. cap. 1.  Wee haue given unto God both for us and for our Heires for ever. This title Charles the great, giveth them: 
Capit. Car. lib. 6. cap. 28.  The goods of the Church, are the sacred Indowmentes of God: to the Lord our God wee offer and dedicate whatsoever we deliver unto his Church: Wherefore the laws imperial, reduce goods of all kindes to these special heads. 1. Common without difference to all alike. 2. The proper Goods and Possessions of Common weals. 3. Possessions and appurtenances to Corporations and Societies. 4. Some that are private to every several man. 5. Some that are divided and separated from all men; under which, all things that are Sacred, are contained, in as much as God being the sole owner of them, none but such as are his Heires and assigns, can haue to do with them: which is the opinion of the Law in this case. 
justit. lib. 2. Tit. 1.  Nullius autem sunt res sacrae, et religiosae, et sanctae: Quod enim diui●j juris est, id nullius in bonis est: Such things as are Sacred, Religious, and Holy, are not any ones own: For that which is of divine property, is no mans private right.  
The sequel of which received opinion, as well of those that are within, as of those that are without the walls of the Church, hath ever been, touching Goods of this nature, that there is no action more honourable, then to enlarge and defend the patrimony and immunities of holy Religion: so not any thing more Heathenish and hateful, then to impair the Possessions and estate thereof.  

Curt. lib. 7. leg. 12. tabu l.  The Sacrilegious Person is the capital enemy to God himself, 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 twelve 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 purloin and pilfer away any thing that is of Sacred kind, and dedicated and devoted to Sacred use; let him be holden as a Parricide: that is, a Murderer of the mainest mark.  
All your ancient Surrenders of lands to the use of the Church, 
Capit. Car. li. 6. cap. 285.  were made unto God, and went in this form. These things wee offer to God, from whom if any take them away( which wee hope no man will attempt to do,) but if any shall, let his account be without favour in the last day, when he cometh to receive the doom which is due for sacrilege against that our Lord and God, unto whom we dedicate the same.  
In this respect, the worthiest bishops and Prelates of the Church haue rather sustained the wrath, then yielded to satisfy the hard desire of the greatest Commanders on earth; coveting withall adulle& counsel, that which they willingly should haue suffered God to enjoy.  
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 favoured, to command him to surrender his Church in milan: the Bishop Ambrose in a letter directed to his Sister Marcellina, setteth down the story of it, and among other things, writeth thus: When as it was purposed that wee should deliver up the vessels of the Church, I returned them this answer: Did your demand touch mine Estate& Goods, either of lands, House, Gold or silver, 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 up any thing that is committed to my custody. And in this matter, I chiefly haue respect to the saving of the Emperours soul, because it neither became me to give up those Vessels, neither him to ask them. I besought his majesty to take in good part the words of a free Priest. And that the Emperour, if he loved himself, should desist from offering such injury unto Christ.  
Else where the same Father in a Sermon he made against the resigning up of Churches to heretics 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 solvere: 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 things that are Gods: Is Caesars subsidy demanded? We refuse not to pay it: But is it the Church that he would haue? it must not be delivered up 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 son of God?  
And here deserveth to come in place, the worthy behaviour of a famous Archdeacon under X●stus Bishop of Rome, whom a persecuting Tyrant, understanding that he was the Treasurer of the Church, laying aside attempts forcible, thought by cunning means to encroach and catch to himself the Goods of the Church; thus began to soothe him: 
Prudent. peristeph.  You that profess the Christian Religion, make great complaint of the wonderful cruelty wee show towards you: neither per adventure altogether without cause: But for myself, I am far from any such bloody purpose: ye are not so willing to live, as I unwilling that out of these lips should p●oceed any capital sentence against you: Your bishops are said to haue rich Vessels of Gold and silver, which they use in the exercise of their Religion; besides, the famed is, that numbers sell away their lands and livings, the huge prices whereof, are brought to your Church Coffers; by which means, the devotion that maketh them and their whole posterity poor, must needs mightily enrich you: Whose God wee know was no minter of money, but left behind him many wholesome and good Precepts; as namely, that Caesar should haue of you the things that are fit for, and due to Caesar. His Warres are costly& chargeable unto him: That which you suffer to rust in corners, the affairs of the Common wealth do need: your profession is not to make account of things transitory. And yet if ye can be contented but to foregoe that which ye care not for, I dare undertake to warrant you both safety of life, and freedom of using your Conscience; a thing more acceptable unto you then wealth. But the Holy man and Martyr giuing him the hearing, shifted him off for the present, by craving the benefit of three dayes liberty to return an answer: against which time, the governor should come again to the doors of the Temple, big with hope of obtaining his prey, a crowd of poor and piteous persons, impotent and helpless, were drawn together, with an inventory of their names given up in writing into his hands, as the certain certificate of the Church-goodes. And this was all that this Church-leach could get at this Archdeacons hands.  
Thus these ghostly superiors, esteeming it a rapine of the highest degree, to bereave God of his right, shewed all their detestation thereunto, which their unfeigned affections could perform.  
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 saith: Wee offer unto God our goods, as tokens of thankfulness for that we receive. So doth S. Origen, 
Orig. in 18. num. Hom. 11.  where he saith: he which worshippeth God, must by gifts and Oblations aclowledge him the Lord of all. Wherefore, if equity hath taught us, that every one ought to enjoy his own, that which is ours no other can alienate from us, but with our own deliberate consent.  
Finally, that no man having past his consent or dead, may change it to the prejudice 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 mind to an others hurt: Should w● p●esume to deal worse with God, then God hath allowed any man to deal with us?  
3. That tithes are naturally fastened to the Church, and may not be distracted and rent from it, or translated to Lay men; I prove it thus: Because where tithes are paid, there must be a matter of Giuing, and receiving: of this, the Apostle speaketh, saying: Wee give spiritual things, and receive temporal. This Lay men do not; 
Philip. 4.15.  nay, cannot perform: wherefore they may not meddle with a tithe. For how may they make claim to the covenant, that cannot fulfil the Condition thereof.  
This Argument Damasus taketh in hand, and urgeth in expostulatorie manner thus, 
Damas. decret. 3.  Qua front, qua conscientia, oblationes vultis accipere, qui vix valetis pro vobis, nedum pro aliis Deo preces offer? With what face or conscience can you receive tithes& Oblations( speaking of the laity) seeing ye are neither able to pray for yourselves, nor others?  

council. later. sub Alexand. 3. part. 26. cap. 8.  The council of Lateran held under Pope Alexander the third, decreeth iudgement of deprivation against that Rector and Minister of the Church, that shall pass over any of his tithes to a Lay person: Qui decimas Laico in seculo manenti concesserit, est deponendus: he that granteth tithes to a secular Lay man, is to be deposed. And there be many Canons besides, providing against the appropriating of tithes to the secular sort, as this: tithes can in no case be granted to Lay men for their inheritance. As thus: The use of tithes must in no wise redound to Secular men.  
But how cometh it then to pass, may some worthily say, that so contrariant to their own Canons, they haue made so many impropriate benefice, and broke through the Classies and ranks of their own Orders? They answer it as they best may,& make up this breach with this untempered mortar, and thus lay on the white plaster of their distinctions, vpon the Mudwall of this turpitude, and foul abomination. First they will say, that by the Canons it was not lawful for the civil Magistrate, to make a bnfice Appropriate; but the Bishop might. But there is answer yet to come in to another Canon, that taketh quiter away this distinction from them, which decreeth thus: 
cause. 16. qu. 7. c. 1. periculum ainae.  They of the Lay sort, run into the danger of their soul, that receive tithes either of Bishops or kings. Where there can be no receiving, there can be no giuing; giuing and receiving being relatives, which may not be divorced.  
2. Secondly, they come limping in with this allegation: Howbeit it is not in the power of every bishop, to alter the nature of Church livings by alienation; yet the Pope the supreme Bishop hath authority so to do.  
But here a Canon that includeth the Pope, checketh also this Distinction, which they must satisfy, before they can salve the sore that they haue made: The Canon goeth thus: If any bishops hereafter, 
cause. 16. qu. 7. c. 3. Greg. 7. Si quis a modo episcopus.  do grant the tithes to Lay men, let him be numbered amongst the greatest heretics. Thus the Pope must needs deny his Bishops name, to avoyde the blow, that the hand of this Canon reacheth him.  
3. They haue yet a third kind of evasion, which is this: that they do not forsooth demise any tithes to the laity, but onely to Cathedrals, and houses Religious, which are of the Spiritualtie. But this Bush, behind which they run, will not serve to hid them. 1. For first the great Caution and provision made by laws, and that so many of that kind, against Lay men to hold tithes, doth not obscurely show, that it was a common trick in popery, to alienate the profits of the Church to such persons. 2. Also, their own Canons are against it, that tithes or benefice should be consolidated or united to Churches, or whatsoever Houses of Religion.  

Decret. Greg. lib. 3. Tit. 5. c. 30  It was decreed by Innocentius the third, that no Pensions should be granted out of benefice, which is a less matter then to alienate all the tithes, and reserve onely a pension.  

Ibid. c. 33.  moreover, in the same place mention is made of a general council, that would not suffer chapels or Churches to be annexed to prebends. 
Clement. lib. 1. Tit. 5. c. 1.  There was also this proviso made among them; Ut pralati beneficia non applicent mensis, That Prelates should not turn benefice, to the enlarging of their Tables. Thus if they could haue kept themselves within the Pales and walls of their own laws, this unlucky Nightbird,( I mean Impropriations) had never been hatched; which is now become a flying Serpent, as flying unto all. And least covetousness of itself alone should loose too much time, and should not eat up the Church so quickly, as their greedy heartes desire, they haue made very Religion itself, the vail of their villainy, and the soarest solicitor of their sacrilege, hotly urging it, that they do God best service, when they pull down his Cathedrals,& so poll them of their Lands. Lege Agraria as they be left as bare as in the day they were first born: pleading very properly that fullness of Bread hath made the chilren of the house wanton; and therefore that without more ado they may lawfully take it from them, and set it before Dogs; that Reuenews haue ranckled Religion, that tithes 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 infirmity of some part?  
Bee it that some find blame in Athanasius,( saith Athanasius of himself) yet what hath other Bishops done? or what Arsenius hath been slain of them?  
Christ directeth us another course, if we could hit of it, in the institutes he delivered of Marriage( as S. jerome well observeth,) who perceiving the cause now at the last cast at the Omega, and extremest condition, reduced it to Alpha, to the primitive, and the best ordination. But these, and such like suggestions, haue taken such deep impression, and haue been put in use with such eager contention, as to provide by Law, how to recover to the Church her own, may be thought miraculous.  
A Learned man of ours, nameth these Impropriations, The kings evil; no physician but the King, serving to heal it; no treacle in Gilead, or balm in Eden, serving for this soare: but his royal command for the restitution of these goods.  Vnus homo nobis cunctando restituat rem. 
4. Est hac non tantum scripta said nata lex, This is a Law not onely set down in written Tables with ink, but also in the Tables of our heartes, by the pen of Nature, Quam non tantum dedicimus, said ex ipsa naturà hausimus: Not only taught us, but brought with vs. A Question without question; a truth as clear as ever was the sun; an axiom infallible, and not liable to controlment, that men are eternally obliged to God, to honour him with their goods, in token of our thankful acknowledgement, that we hold all we haue of him: Wee honour him with our Goods, not onely in the lawful expense, and inoffensive use of them; but also by alienating from ourselves some reasonable part or portion thereof, and by offering up the same to him as a sign that we gladly confess his sole and sovereign dominion over all.  
This is a piece of service that is general unto all, and a part of that very worship of God, which as the Law of God, and Nature itself, requireth; so we are the rather to think al men no less strictly bound thereunto, then to any other natural duty: in as much as the heartes of men are so soldred to these earthly things, and they are wedded unto them as unto their Wife; so as they are no more twain, but one flesh: so much haue them in admiration for the sway they bear in the World, ascribe them so generally either to Nature, or to Chance, or Fortune, so little think of the Grace and providence from whence they come; that unless by a kind of continual Tribute, we did aclowledge Gods dominion, it may be doubted that in short time, men would learn to forget whose covenants they are, and imagine that the World is their own absolute free,& independent Inheritance. I would know what Nation in the World did ever honour God, and not think it a point of their duty, to do him honour with their very Goods? In declaration of this honour haue so many lands and Hereditaments been added to the Church, and laid down at the feet of our ghostly superiors, by godly kings and Emperours, and zealous Professors: which in these late dismal dayes, by the hands of hackesters& haters of Religion, haue been taken away. Haec habut, quae dedj, was the emblem of precedent times: But now the case is altered with the times, which sing another note, the other being quiter worn out of date; and we being like the Ephramites that cannot pronounce, Shibo●eth, wee cannot so pronounce, but in stead thereof say, Hac habui qua e●j quaeque exaturata libido hausit. In those times the Church devoured the polity; but now, Eslia deuorauit Matrē, the Daughter hath devoured the Mother. Yea, if the Lord haue not mercy vpon zion, for now the time is come, I fear the dayes of the livelihood and life of the Church of God are numbered, so as we need not run to Oracle with Moses, to be certified how long we are to live, and to hold our own. The Orator telleth the grave Iudges▪ 
Cicero pro Ro●●cio Au●●imo.  and Senators in the Guild Hall at Rome of a fellow called Fimbria, intolerably both audacious& dangerous, who stabbing Quintus Scoeuola at the Funerals of Caius Marius, boasted of the favour that he shewed unto him, Quod non retum t●lum corporè suo receperit, that he had not thrust his Dagger up to the Hiltes in his body. This fellow hath scattered his brood among us, there being too many that haue been spawned of him; who having seized vpon a great part of the Churches patrimony already, think it no small kindness they haue shewed us, that they haue not shred us of all together.  
But whatsoever hath hitherto been spoken of us, 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 conceived, as though no Commerce, stipulation, or bargain might be made of the Endowments of the Church, as though nothing were in force to alienate the property that God hath in them: certain cases I grant there are, wherein it is not so dark, what God himself doth warrant, but that we may safely presume him, as willing to foregoe for our benefit, as always to use, and convert to our benefit, whatsoever our Religion hath honoured him withall. But surely, under the name of that which may be, many things that should not be, are often done: By means whereof, the Church most commonly for Gold, hath Flannell; and for a Goose, the Feather.  
Make what Commerce and covenant with the Church you will, to the good thereof, and we hold it good. The divinity we maintain herein, is this; whatsoever is unprofitable to the Church, must not be sold, We must not haue such bargains as Glaucus made, who changed his Golden armour for brazen Furniture. For such kind of covenants to our so apparent detriment, wee haue no such custom, nor the Church of God.  

Against corrupt Patrons.  2. under this sin of sacrilege, wee doubt not to shut all corrupt Patrons, Barterers, and Purloyners of Holy things; the school whereof is great, and the mischief that they do, is horrible. They are of the generation of Giezj, 
2. King. 5.  that must needs lick 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 master, must first be answered to the Patron by the Minister, as the hinder of the bargain: For they take the text from Iudas his mouth; What will ye give me, and I will deliver the Presentation unto you? answer this accordingly, and the case is cocke-sure on your side.  

Act. 5.  They haue learned with Ananias& his wife Saphyra, to bear two faces in one hood; to dodge with God almighty, and to dissemble between the porch& the Altar; to keep a part behind of the glebe, or of the tithe of the Church. They must needs with Achan, hid among their own stuff, 
josh. 6.  a Wedge of Gold or babylonish Garment; haue a part to themselves of that which is consecrated and put a part to God.  
Where almost is a Patron to be found, who loveth not with Balaam, this wages of unrighteousness, and whose heart hath not gone aside after covetousness? Now by such Patrons( Latrons I should say) come in the crowd and rabble of base and abject Ministers, Sir John Lacke-latine, and Luke-honestie, with the flocks of his companions, into the Church; such as were admitted unto that high and holy Office by Jeroboam the son of Nabat, 
1. King. 12 32. 1. King. 13.33.  that were the Skyrtes, or( as the Prophet termeth them) the tail of the people, 
Isay. 9.15.  of jeroboam his liuorie, and not of the sanctuary. The liberty of whose times were such, 
1. King. 13.  as whosoever would, might consecrate himself. Such as in the guiltiness of their consciences, are compelled to confess with him of whom Zachary speaketh: J am not a Prophet, 
Zach. 13.  but an Husbandman. Such as albeit they bear the Name of Apostles, yet are found liars, an Ab●r●m in stead of Ar●n, 
revel. 2.  a simon Magus for a simon Peter, a Saul for a Paul, a Caiphas for a Cephas, a Judas Iscariot for judas an Apostle. Whereby what other consequent can be looked for, then that the Lamps of the Temple should wax dim where the oil faileth; 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 break into the Vineyard, if the Vines were furnished with sufficient Keepers? It is thought the Bishops should remedy this: I would it were in their power. But how should they admit of others then are presented unto them? Were our wholesome laws in this case fervently enacted, as faithfully executed; Patrons purposes might happily be prevented, and the Church of the burden under which it groans be eased; whereas now it is more grievously surcharged; and that speech of Hieroms is objected: Fulgent laquedria auro, nitent marmore tempta: Ministrorum vero Christi nulla est electio; The roofs of the House glister with Gold, the Temples shine with Marble: but no heed is taken of the choice of good Ministers appertaining unto Christ. Sic Tros, 
simony a thing ordinary at Rom.  Rutilusque ruunt nullo discrimine: every one alike, without further scrutiny, slip into the ministery. But nothing is ryfer at Rome, then this sin; and nothing then simony, that seemeth less sinful. That this is of ordinary practise with the Pope, wee haue witnesses enough of it. Hereof saith S. Bernard, 
Bernard in c●nuers. Pauli dieth. ●.  Sacri gradus dati sunt in occasionem turpis lucri, et quaestum astimant pietatem; Holy Orders are now become the occasion of filthy Lucre, and gain is valued with godliness. Ludouicus vives, one of their own 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 things are bought and sold at Rome; yet you may do nothing without Law. 
In sexto de elect. et elect. Potestate. Fundamenta in Glossa.  One of their own Popish Glosses goeth thus: Roma est caput avaritiae, ideò omnia ibi venduntur; Rome is the head of covetousness, wherefore all things are sold there.  
Johannes Andreas a great Canonist, cometh 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  discovereth their doings. Simonia sic regnat in Ecclesia Romana, quasi reuèra non esset peccatum: simony hath set up such a monarchy in the Church of Rome, as if in very dead it were no sin at all. Of Pope Alexan●er, that was such a singular Symonist, 
Muscul. in joh. cap. 6.  it is written thus.  
Verdit Alexander, claves, Altaria, Christum,  
Vendere jure potest, emera tèlle prius.  
Pope Alexander Altars, And keys,  
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 own Decrees it is thus written: Tollerabilior est Macedonij haeresis, qui asserit spiritum sanctum esse servum patris et filii: nam isti faciunt spiritum sanctum servum suum: sic enim ait Terasius Patriarcha Constantinopolitanus ad Adrianum Episcopum Romanum; The heresy of Macedonius is more tolerable, who holdeth that the holy Ghost is the Seruant of the Father and of the son: For these men make the holy Ghost their Seruant: For so saith, Terasius Patriarch of Constantinople unto Adrian bishop of Rome.  

Summa Angelica in dictione Papae.  Thus haue wee received testimonies enough touching the usual Symonies of Popes: Now how they presume the same to be no sin, let us hear what is said?  
Their canonists are wont to say of the Pope, that he, in as much as he is Lord of all benefice, albeit he sell for money Byshoprickes, Monasteries, Personages; yet in that he termeth all them his own, he cannot commit simony, though he would never so fain. 
Summa Angelica in Simonia.  In the book before cited, we red thus. In Curia Romana titulus de Symonia non habet locum, The title of simony hath no place in the Court of Rome.  
In the same sum this distinction is brought in, Verum est in iis quae sunt simoniaca de jure positiuo solum, said non in iis quae sunt simoniaca de jure divino; 
Extra de Officio ludicis Delegatì ex parte N. in Glossa.  It is true in those things that are simoniacal by positive Law: but not in those things that are simoniacal by divine Law. To make these words plain, the gloss saith thus: Simoniaca de sua natura sunt, quae novo aut veteri Testamento prohibita sunt, vt emere vel vendere sacramenta. Simoniaca de jure positiuo sunt, quae solum sunt spiritualia ex constitutione Ecclesiae, vt sunt Tituli beneficiorum Ecclesiasticorum. ω. simoniacal things of their own nature are such, which are in the new and old Testament inhibited, as to buy or sell Sacramentes. But simoniacal things in positive Law, are such as are onely spiritual, by the ordinance of the Church, as titles of ecclesiastical benefice. 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 money, shall become a Symonist. But if he shall barter away Byshoprickes, Deaneries, Abbatships, Archdeaconries, Prebendships, Rectories of Churches, yet by the help of this one Distinction, he shall avoyde this name. 
Aureum speculum.  What is thought of this distinction, ye may red, 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 souls hath and doth this superstitious and damnable Distinction sand unto Hell? It is to many, the occasion,& it openeth the way to the utter downfall into eternal Damnation. 
ff. de officio pretoris L. Bathannus. Colum. 2.   
But let us hear how their own 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 simony in the Pope to receive.  

ff. Eod. Titulo ead. L. Bartol.  Bartolus an other bide 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 said to haue committed any simony, in bestowing benefits& dignities of Churches for money.  

Theodoricus de schismate i●ter urban, et Clement, lib. 1. cap. 32.  Theodoricus cometh in with the like spoken, and holdeth up the Target of Law for his defence. Papa non potest commitiere simoniam, sic tenant luristae: quia simonia excusatur authoritate eius; The Pope cannot commit simony,( It is an axiom of the Law,) Because simony is born out and excused by the Popes authority.  
Felinus, a fellow like to the rest, 
Felinus de officio judicis delegati ex parte. N.  is thus broad with us: Ista Glossa videtur dicere, quod Papa non committit simoniam in recipiendo pecuniam pro collatione beneficio●um, ex quo non ligatur proprijs constitutionibus. Tamen moderni tenant indistinctè, quod Papa non inuoluatur crimine simoniae: et ita ego tenco: et sic est servanda communis opinio: Ergo Papa potest dictam prohibitionem simoniae firmatam in vniuersali Ecclesia limitare, respectu Apostolicae sedis: This gloss seemeth to say, that the Pope doth not commit simony in taking money for presentments unto benefice: Whereby he is not bound to his own Constitutions: Yet the Writers of this time hold indistinctly, that the Pope is not wrapped in the sin of simony: and I am of that mind, and so is the common opinion to be held. Therefore the Pope may qualify the said Prohibition of simony, established through the universal Church, in respect of his apostolical seat. Et si diceres rêquiritur in talibus apparence causa, dico hic esse causam apparentem. Nam cessant tali redditu qui maximus est, attenta hodierna tyrannide, seeds Apostolica contemneretur: And if thou shouldst say, there is an apparent cause in such required; I answer, that here is an apparent cause: For such a revenue ceasing, which is the greatest, considering the present tyranny of the times, the seat apostolical 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 he borroweth that divinity of a cardinal, as he himself confesseth: Etsi Papa accipiat pecuniam pro collatione alicuius Praelatura aut beneficij, tamen Dominus Cardinalis ait, non committitur simonia: Albeit the Pope receiveth money for collating a bishopric or a bnfice, yet my Lord cardinal his grace saith, that there is no simony 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, said vt illa pecunia ad vsum suum conuertatur, cum Papa sit dominus rerum temporalium, per illud dictum Petri; 
Scripture well applied.  Dabo tibi omnia regna mundi. The Pope in receiving money, is not presupposed to haue received it with an intention of selling, but that that money should be employed to his use: In as much as the Pope is Lord of all Temporals, by that saying of Peter; I will give unto thee all the kingdoms of the world. But by his leave, these be not the words of Peter, but of the divell.  
Further Felinus saith, 
Felinus de officio judicis Deregati ex Parte N.  in the voice he used before: Quod datur Papae datur sacrario Petri, nec est proprium Papae: said prodest danti tanquam facienti opus pijssimum. That which is given to the Pope, is given to the Church of S. Peter; neither is it proper to the Pope; but it benefiteth the giver, as the doer of a most godly work.  
But it should seem that Hostiensis careth not what he saith, 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 bishopric 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 cardinal that shall take a Palfrey of a Noble man, is not to be adiudged to commit simony. But what Christ hath thought of such indirect& distaster dealings, his severity towards such as he found that were copesmates and petichapmen, whom he chased out of the Temple with a witness, overturning the Tables and trestles of the Monie-changers, sufficiently sheweth vs. But these Monie-mongers, 
Hieronimus.  were such men as we haue hitherto brought into the theatre of your sight, who haue played their partes in kind, as you haue heard. And so jerome expounding those words affirmeth: Per nummularios, significantur Beneficij Ecclesiastici venditores, qui Demum Dei faciunt speluncam latronum. By these money changers are understood, such as are buyers of a Church bnfice, who make the House of God a den of Theeues: 
Laurent. valla. de donatione Constantini.  But this the Pope can do 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 simon ulle Magus detestatu●: The Pope also maketh a gain of things ecclesiastical, and of the holy Ghost; which simon Magus himself doth detest. No marvel therefore that the Body is thus heavy, if the Head be so sick. This poison hath lain too long in the stomach of the Church, so as now it is high time, that some treacle or other Confection should be ministered, that might help to purge it.  

Against customs. Compositions, Pre●criptions.  3. It is also no meaner sin then sacrilege, in the parishioners and vulgar sort of People, that set up mischief as a Law: that is, who under pretence and colour of Law, custom, composition, snebbe and libbe their Ministers of their proper provision. 
Dan. 5.  If it was sacrilege in ●●lhazzar, to abuse the Vessels of the Temple to wantonness: May wee by supportation of custom, run away with any part of the Churches patrimony,& wipe our Mouths mannerly with the Harlot, as though we had done nothing therein against duty? It was sacrilege in Nabucodonoser,( though a conqueror) to rob the Church: What lesser sin is it in us, by a conquest wee haue got over the Church by customs, to engross the greatest part of the Goods of the Church? Was it a sacrilege in Ananias, 
Act. 5.  and Saphira vindicated by death, to detain a part of that which was their own, which they had assigned and separated to Gods use, which before that deputation and assignment made, was free to them to haue used as they pleased? and shall this insolent neighbourhood escape unpunished, that haue thus gotten into their hands the state of others, of which they never were, nor can be just owners; and so never any losers, though they be restorers? according to that which the Law saith, 
L. 83. de reg. jur.  Non videntur rem amittere quibus propria non fuit; he can not seem to be a loser, who was never any owner. Will God, think you, be pleased with that which your customs leave us, 
Mal. 1.8.  by which we haue nothing but the refuse things, Quiddam rather then Quantum, being the reversion of your devotion? the halt, the blind, the lame, being the Oblation that ye account good enough for Gods Altar? Nay rather doth he not tell the( o man) that he willbe served with the best, With the first fruits; 
Pro. 3.9.  or, as the Hebrew word beareth it, With the chiefest and choicest part of every thing? Doth not God reckon himself robbed and spoyled, when as any duty is detained from the Minister? See the Law in this case, which bringeth in God complaining in this manner: 
Mal. 3.8.  Will a man spoy●e his God. that you haue spoyled me? Notwithstanding ye ask wherein, as though ye were ignorant, what wrong there hath been done me in tithes: ye are heavily accursed, because with a kind of public consent, ye haue joined yourselves in one to rob me, imagining the commonness of the offence, to be every mans particular justification.  
Thus almost every word in that Text, is the stroke of a hard Beetle, driving at our cragged and crooked customs, whereby the state of the Church is quiter spoyled. To this end serveth this precept of God, that beareth a promise about the neck of it. Bring ye all the Tithes into the Storehouse, 
Mal. 3.10.  that there may be meate in mine house, and prove me now herewith, saith the Lord of Hostes: If I will not open the windows of heaven unto you and poure you out a blessing without measure: Br●ng ye all the tithes, saith God. But hoe there, say the customs 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 never 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 private and proper use of Tobias.  
But the laity among us like it well enough, that they haue taken to themselves the great Houses of God in possession,& haue driven his Priestes out of their dwellings. Their shoulders are broad enough to bear the imputation, the Apostle giveth them: Thou abhorrest Idols, 
Rom. 2 22.  and committest sacrilege; O tempora, o mores, may we well say: In what age, among what people do we live, and what an inuersion of times is come vpon us? Heretofore to the setting up 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 lively Images. Formerly, to the rearing up of mad Monasteries, coin without cry, came into their Coffers: now, to the able Ministers of the new Testament Gods spiritual Building, and the lively Stones thereof, little more then nothing is exhibited. But I mean not to dive deeper into this cause, or to tender such Collections out of our customs, 
Abst. Act. p. 217.  as some would seem to make, as that they hold a contradiction with principles of common right, that there is a nullity and frustration of such customs, as seem to them thus opposite to those principles.  
I know not how these customs first came in, not how they can be made to hold concurrence with the Doctrine hitherto delivered. Let the common Lawyers of our time that love them so well, because they live so well by them, take up the defence of them,& extend them like a skin of Parchment vpon the Tenters of their talkative Tongues, I could never hear yet at any hand of any good they haue prophesied to the Church: But, Lingua quo vadis? Tongue, whether trudgest thou? speak not evil of those things whereof thou art ignorant; take not the measure of Conclusions by Dimi-premisses, and half Principles; lay them not in the balance stripped from those necessary material circumstances, which should give them weight, and by show of falling vneuen with the Scale of most universal and abstracted Rules, pronounce not that to light, which peradventure is not so, if thou haddest skill to weigh it: many that are good Preachers, being but simplo Lawyers and Gouernours.  
Now such as are not moved with this Doctrine, 
The vengeance of God against sacrilege.  hitherto laid down before them, with compuction of Conscience, happily will be shaken by the Shoulders, and set vpon their feet, while they behold the terror of Gods vengeance. For God hath two strings to his Bow; mercy, and Iudgement: Such as will not be led by his mercy, shall be drawn by his Iudgement. absalon, 
2. Sam. 10.  when he could not by faire means make joab of his side, by firing his barley fields he fetched him well enough. If wee will not be caught and brought by his favour, we shall be sought and wrought by the fire of his fury. 
Ion. 1.  When a still voice could do no good with jonas, a quick and posting Pursiuant dispatched in a whirlwind and Tempest against him, brought him to obedience.  
Many sweet Promises are made by God, to such as pay their Dueties to the Church: If these take no place, he will come, Cum impetu magno, to visit their Iniquities with the rod, and their sacrilege with Scourges; Fire and Brimstone, storm and Tempest, this shalbe their portion to drink.  
As the lords mouth hath much spoken against this sin; so the hand of the Lord hath much strooken it. Few haue conceived sacrilege in their Heartes, but haue also Forne Gods judgements on their backs. The sacrilege of Achan was the broom 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 paid dearly for it; this sacrilege being the Porter that brought the scab of leprosy vpon him, and by entaylement, to his seed for ever.  
Be●sh●zzar profaned the Goblets of the Temple, 
〈◇〉. 5.  which nabuchadnezzar his Father had taken from the Jerusalem, and was in his merrimentes among his Minions with them: but his mirth was soon commuted with Melancholy, and his Organs turned into the voice of them that wept; the hand-writing which he espied over against t●e candlestick vpon the plaster of the Wall of his palace, put him out of countenance, perplexed his thoughts, made him Luxate& Palsie-shaking joints, and with vehement collision knocked his Knees together.  
After the death of King Salomon, Sesack King of egypt spoyled the Temple which was at ●erusalem, 
1. King. 14.  or Ses●stris, as Josephus would haue it, or Smendes as others do conceive; which of them soever it was, he that fared best, bought it dear enough: The Thracians invading and subduing to themselves the Dominions of the one; the other dying, left his heir behind him in this case most miserable, that for a long season he was smitten with blindness.  
J●as King of Israell, drew a great booty out of the same Temple: what came of it? 
2. King. 14.  By poison he finished his accursed life.  
Senacharib the great Monarch of the assyrians, robbed the lords Exchequer at jerusalem under Ezechias; the lords Iudgement as a speedy messenger was dispatched against him for it.  
And that ye might know the better how much God is displeased with injury offered to his Church, 
joh. 2.  mark his manner of behaviour he used towards the merchants in the Temple, tumbling down 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 own nature, an instrument of mercy, wadeth up to the ankles in the Office of Iustice, to censure this fordide use in his sanctuary Christ assuming our humanity unto him, Non venit cum Flagella, Came not with a rod, but with love: came not to punish, but to pardon: not to execute us in his Iustice, but to prosecute us in his mercy: not to keep us still at difference with God, but to be the dayseman between us and God: Yet he that was this factiue instrument of peace and pity, layeth them both aside, and for a time forgetteth them: and in the case of this abuse offered to his sanctuary, taketh hold of Iustice and severity. he that would be content to pardon Theeues, Adulterers, and other nefarious fellowes, would not be pleased with violaters and despisers of Holy things.  
Put to these examples, the example of Julian uncle to Julian the Emperour, 
Sozam. lib. 5. cap. 5. et 8.  who robbed many Churches as well of antioch, as of the East, both of money and Plate, and scourged to the death one Theo●orite Warden of the Church, for that he would not betray the state of the Church unto him. They which haue once stained their hands with these odious spoils, do thereby fasten unto all their actions an eternal prejudice, in respect whereof for that it passeth through the world as an undoubted Rule and Principle; that sacrilege is open defiance to God, whatsoever they afterward undertake, if they prosper in it men reckon it but Dyonisius his navigation; and if any thing befall them otherwise, it is not as commonly so in them ascribed to the great uncertainty of casual events, wherein the providence of God doth control the purposes of men oftentimes, much more for their good, then if all things did answer fully their heartes desire; but the censure of the World is ever direct against them both bitter and peremptory: For this is the verdict that is out against them: novimus multa regna et reges eorum propterèa cecidisse, quia ecclesias spoliauerunt, 
Verba Carol. madge 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 forts in bello, nec in fide stabiles fuerunt, nec victores extiterunt, said 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 seen how many kingdoms with their Princes, haue perished, for spoil 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 war, nor were stable in the Faith, neither ever could be conquerors, but shamefully turning their backs, were many of th●m wounded, more put to the sword, utterly lost their kingdoms, and which is worse, the kingdom of heaven. This was the observation of the Emperour, Charles the great, the inevitable infelicity, that indiuiduallie accompanieth this Sacrilegious robbery.  
It is the let that faleth vpon evil gotten Goods, to be loss, and no Lucre( saith Thales Molesius:) Whe●●re the Prophet compareth them to th● 〈◇〉, 
Mich. 6.  which devoureth also the wealth that is well come by, with the owners thereof. Chilon the La●edemon●a● giveth this reason, why a certain loss should be preferred before filthy lucre; because that maketh a man to grieve but once, but this causeth a continual vexation: And for that, a present loss may be recovered by future labour, but the stain and turpitude of an evil name, gotten by evil gotten goods, can never by all the South-waters be washed out.  

Laert. lib. 1. cap 4.  It is the observation and collection Laertius maketh: The Goods that are evil gotten, are subject to much hazard of Fire, Tempests, robbery: what casualties then may accompany and follow Goods of evil condition? Let all such as haue prayed vpon the House of prayer, and are fleshed as Dogges, that haue been fed at the Shambles, with the fat things of the Church: look for a revolution and return of times, wherein they shall find that the pleasure they haue taken in them, is but as the momentany joys of birds in th' of kirnels of corn, which are strewed of purpose to ensnare them, and as the fonde delight of Fishes, hasting to the bait under which the hook is hidden, that is their destruction.  
The doom that was prophesied of Tu●nus, may hap 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 untouched, and this his  
spoil, and day shall hate.  
In the mean while there will be always some skilful persons, which can teach a way how to grind treatibly the Church, with jaws that shall scarce move; and yet devour in the end, more then they that come ravening with open mouth, as if they would worry the whole in an instant: Others also, who having wastefully eaten out their own patrimony, would be glad to repair, if they might, their decayed estates with the ruin they care not of what, nor of whom, so the spoil were theirs; whereof in some part if they happen to speed, yet commonly they are men born under that constellation, which maketh them I know not how, as unapt to enrich themselves, as they are ready to impoverish others; it is their lot to sustain during life, both the misery of beggars, and the infamy of Robbers.  
But though no other plague or reuenge should follow Sacrilegious violators of Holy things; the natural secret disgrace and ignonimie, the very turpitude of such actions in the eye of a wise understanding heart, is itself a heavy punishment.  
This speech of the Orator is properly said of them, 
Cicero. off. lib. 3.  Paenam non dico legum quas saepe perrumpant, said ipsius turpitudinis quae acerbissima est non vident, They see not( I will not say) the punishment of laws which they transgress, but of this abomination itself, which is most bitter. For how can they expect security& indemnity, in this their eager pursuit of sacrilege, the very height and extent of iniquity?  
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 assoil. Impunita tu creais esse quae inuisa sunt? aut ullum supplicium gravius existimas publico odio? dost thou think that such things shall pass unpunished, which so universally are hated? Or do you think any punishment exceedeth the common hatred?  
The smallest sacrilege that is, is grievous,& a burden intolerable to be born. It is the peremptory determination of divine Plato in the cause, Latrocinium et furtum non minus est, in re parua quam in magna, Theft and Rapine is no less a sin in a little matter, then in a great: Magis et minus non mutant speciem; It is a ruled case in philosophy: More or less altereth not the title or nature of a thing. Non spern●nda sunt quia p●rua sunt, 
Greg. lib. 6. epist. 30.  said timenda quia praua sunt, things are not to be despised because they are small; but they are to be feared because they are sinful. A little leaven soureth the whole lump. 
1. Cor. 5.  It is the preemptorie proposition of a great Apostle. An hair is a small thing, yet we red how it choked the life of a great man. The hemorrhoids are said to be very small Serpentes; yet so spiteful, as they that are strooken with them, are in such a case as they are cast into a bloody sweat, which issueth from the Conduits of their Eyes, Mouth, nostrils, ears, Fundament,& from the channel of the whole body. A narrow river serveth as well to drown ones life, as the vast Ocean sea. A slender Bullet discharged out of a gun, can as soon strike one dead, as a Rapier, or a long spear.  
By one rapture and breach in the Wall, the enemy may as well enter and in●ade a city, as through a Gate that is left broad open.  
The lesser thy sin is, the greater thy contempt; wherefore the Lord complaineth of such as haue offered him dishonour in a handful of Barlie●: 
Ezech. 13.32.  Iu●as betrayed Christ for thirty pieces of silver: 
Examples of Gods judgements in others, are lessons for vs.  and thou sellest him by sacrilege, in the smallest Impropriation, and goods 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 marvell at thee that followest their proceedings, dreadest not their punishments. Gods corrections towards others, are a calling unto us; 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●●●, was kerbed and humbled with fear.  
For this cause, the Lord commanded Moses that Eleazar the son of A●●n the Priest, 
Numb. 16.  should take up the Censors of th●se two hundred and fifty conspirators of Corah and his complices, whom the Fire of the lords wrath had consumed, and make of them broad Plates for a covering of the Altar, to serve for a sign of Admonition to the people, that no Stranger should presume to burn Incense unto God, least by running into the same transgression, they might incur 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 gave her a Bill of divorcement: yet her r●bellious Sister was not afraid, but shee went also and played the Harlot.  
But it was singular good that jeremy did by the publication of Gods judgements: 
●erem. 36.  For being willed by God, to take a writing book, and to make a black book of it, by marking enrolment of all the Calamities that were to come vpon the people for their forepast Rebellions; that so being warned, they might be armed& charmed, and turn every man from his evil way, that God might forgive their iniquities and sins.  
This was no sooner performed by Baruch, Jeremies actuarie& penman in this business, and red at the Standard; but it wrought in them a fear a passion and compunction of heart with them all.  
How God hath smitten this sin of sacrilege in others, I haue hitherto shewed you by examples, and yourselves can easily put too more then I haue ripped up. Oh take heed therefore how ye dally with God, and take up a security to the enchantment of your souls in this so heinous and horrible an impiety. Let us not after so many Sermons and Summons, writings and warnings, find your heartes still as before obdurate, and as hard as the nethermost millstone; least in the bitterness of our souls, and throbbings and throwinges of our spirites, we sand you to Gods Iudgement seat, noted with an Inckehorne, with this Text and title vpon your Forehead, Noluerunt incantarj, They would not be charmed.  
There remaineth nothing more, Quam vt rogarem quantum amarem, 
An exhortation to restitution of Church lands and possessions. Ios. 6.18.  then that I should beseech you so much, as I love you, as Iosuae did the people; Beware of the execrable thing, least ye make yourselves execrable, and in taking( I should say keeping, for ye haue taken it already,) of the execrable thing, make also the Host of Israel execrable, and trouble it; and to break off sins by righteousness, as Daniel advised Nabuchadnezzar. To meet God in the way, 
Amos. 4.12.  as the Lord by his Prophet Amos warneth us: as abigal did wisely to meet david by the way; 
1. Sam. 25.  whereby she escaped the sword of his wrath: that wee by preventing Iudgement, by amendment, the Sword of God may again turn into the scabbard. Contrary Diseases are to be cured by contrary Remedies. The onely way to work vpon a Drunkerd, is to reduce him to sobriety, by reducing him from his lavish drinking. To bring a staff that is crooked, to his rightness, wee bend him on the contrary side, to an adverse obliquity, and so at the last he cometh to a middle nature, between a double extremity: so the maladies of sin in the mind, are to be healed by contrary means; as fullness with Fasting, Malice with mercy, avarice with alms, sacrilege with Satisfaction. Wee are warned, 
Mat. 2.  as the Wise men of the East, to return into their country another way: as from cruelty to charity, from Ebrietie to sobriety, from impurity to chastity, from 'vice to virtue. For to return to our old sins, is to go back to Herod Court again.  
As the camel that entereth into the Stable, layeth down his Burden at the door, the better to enter in: So they that will go to heaven, must discharge their Shoulders of the spoil of the Church with which they are loaden, and leave it where they found it; otherwise through so strait a Gate as that will be unto them, there willbe no through passage for them.  

Esai. 38.6.  The legatiue arrant sent to Ezechias, appertaineth to us all: Set thine house in order before thou diest, To set our state at a stay and order, is to divide to every one his due. Our Body is set in order, when it is bequeathed to the grave: Our soul is set in order, when it is given up 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; 
luke. 19.8.  Whose goods haue J kep●? It is the first part of our duty, not to offer injury: the second is, to satisfy and make amendes for it.  
Fulgentius vpon this text of the Baptist, every three that bringeth not forth good fruit, 
Mat. 3.  is heawen down,& cast into the fire: cometh 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 sterility be thrown into the fire, What deserveth rapacity? What shall he receive that hath taken away the Goods of another, if he shall endure everlasting burning, that hath not given of his own?  
Rabanus vpon this complaint of Christ; I was hungry, and ye gave me not to eat: 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 hungry, and that little remainder of Bread that I had, you bereft me of: I was naked, and that simplo shroud and Garment that I had, you took away from me: I had but one onely Vineyard, and that you wrong from me.  
Against the whole pack of such purloy●ledge●ers, and crowd of Catchpoles, and fraternity of such felonious 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, said simulatur: si autem veraciter agitur, non dimittitur peccatum nisi restituatur ablatum: said( 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 truly done, this sin is not forgiven unless that which is taken away be restored; but under this supposition, when a restitution may be made.  
Restitution resembleth a phlebotomy or Blood-letting, which though it minisheth the substance of the Blood, yet taketh away the matter of the Ague, and preserveth the life: so he that restoreth the Goods he hath gotten from other men, he lesseneth his money bags, but thereby cutteth off the occasion of his covetousness, the argument and subject of eternal 〈…〉 death, and maketh the life of the soul, and of Grace, to draw breath more lively; Si in ignem mittitur, qui non dedit rem propriam, ubi mittendus qui inuasit alienam? verè teipsum pro vili pendis, qui pr 〈…〉 re aliena animam tuam perdis: If he be decreed to the fire, which gave not his own 〈…〉 Whether is he to be sent, who hath rob 〈…〉 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 just amitti 〈…〉 haereditatem tuam: iniustum lucrum, se 〈…〉 justum damnum: lucrum in arca, said damnum in conscientia: p●reat mundi lucrum per quod fit ainae damnum: Whilst thou snatchest from another, the divell snatcheth away thee: and so long as thou withholdes 〈…〉 it, the divell withholdeth thee: thou reteinest Gold, and losest thine inheritance▪ an unjust gain, but a just Damnation: Lucre in thy locker, but Condemnation in thy Conscience: a mischief on that money, that bringeth Destruction to the soul.  
Oh that thou wouldest behold Zacheus, 
luke. 19  and be beholding unto him for his instruction, and reformation, whose practise is precept, and preamble unto thee: parvus Zacheus, said magnus exemplo: Principalis receptor, et Prin●ipalis restitutor: dives opibus, et dives op●ribus: in vita peccatricj peccato renū●ians. Dedit non micas e mensa, nec escam, said dimidium bonorum: non amicis qui compensare possent, said pauperibus restituit: non principal damnum, said quadruplum exinaniuit domum terrenis opibus, vt intromitteret salutem et admitteret intus. Zacheus, little in substance, but great in example: a principal receiver, but a principal Restorer: rich in Goods, and as rich in goodness: in the state of sin, resigning up sin: he gave not fragments and Flesh from his Table, but the moiety of his maintenance: not to his friends that could again cry quittance with him, but to the poor, that could make him no recompense: not the principal that he had purloined, but the quadruple damage that he had inferred: he emptied his house of transitory substance, to induct, and conduct salvation 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 answer us thus lightly: 
John. 6.6.  Durus est hic sermo, This is a hard saying. The Lecture you red us of Restitution, is too hard, and wee cannot digest it. Sacrilegious persons, savour not our Sermons, that speak of satisfaction; they can give care to any Text, rather then to this: But in this, they would haue a dispensation of us, 
2. King. 5.  saying with Naaman, The Lord he merciful unto me in this: Their hearts in this, being of the nature of Nabals, 
1. Sam. 25.37.  as dead as a ston; as the heart of every obstinate Sinner is, 
job. 41.  as that worthy Hussite noteth: His hea●t is as hard as any ston. A Raysor may sooner cut a Whet-stone, then any thing shall cut or touch them with remorse, or compunction.  
The ston in the Bladder is a grievous disease, and so is that which is in the rains: But the ston about the Heart is most to be feared: Yea, it is much to be feared, that it will draw the whole man with the weight of it into Hell. For as those things that are hard, are also in their own nature heavy, as it is in a ston, which being thrown 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 flinty heart, no sooner he is cast down by the hand of death, no doubt fulleth down to the very bottom& lowermost place of Hell.  
It is one of the greatest stratagems and sleights of the devil, not to care that we do many good things so he may hold us fastened unto him by the chains and Bands of some one sin or other. And therein he playeth the Part of an old practised Angler with us, who having a great Fish vpon his hook, forceth not hastily to heave him up to the shore, but dallieth and giveth him length enough of line to skudde up and down,& to swallow up the bait, thereby to make him sure, least otherwise by dealing too rigorously with him, he might break his Line, and loose all together satan doth not presently surprise a sinner, whom with the hook of Temptation he hath caught; but he suffereth him to approve and put in practise many proper dueties. he had put an hook into the Nose of Herod, 
Mark. 6.  and carried an hand strait enough over him, not labouring to draw him up presently to himself, but easily yielding that he should come to the preaching of John the Baptist, and hear them gladly, in the mean while holding him fast with the line of luxury, and the cord of Concupiscence. So when he had gotten a pharisee by the Gilles, 
luke. 18.  he made good sport with him, fancying well enough his double fasts by the week, his conscionable tithing, and his mind not corrupted with many notorious and opprobrious improbities; all these being nothing better then sweet baits, to feed his arrogant and vainglorious humour.  

Exod. 10.  As Pharo suffered the Israelites to sacrifice to God; yet with this cautelous provision and restriction, that they should not go far, nor carry away their Children, or the cattle with them; but that leaving these Pledges of their love behind them, their mindes might be settled on a return to him again. So the divell as an other Pharo, doth thus capitulate, and indent with us, howsoever wee depart in some manner from him, yet that we show, Animum reuertendj, a purpose of returning, by leaving some pawn of sinful affections in this our enemies hand.  
The divell playeth with a man, as a young Child with a bide, which he suffereth to fly by the length of his thread fastened to his legs, plucking him home again when so ever he listeth. The devil holdeth us tied to one sin or other, and so draweth us unto him, how so ever wee otherwise make vagaries from him.  
But as Christ did cast out the whole Legion of divels; 
luke. 8.  so wee must cast out the whole host of sin, and not suffer any one to remain in our camp.  
As Pharo and his whole army perished by Sea; so in mere amaro, 
Exod. 14.  in the salt and brackish Waters of our Repentance, are we to drown the whole united power of our sins, and not to suffer any one to remain alive. One sin is enough to keep us out of heaven: For if a bide hath but one foot entangled, she is not able to fly; so if we haue our heart but ensnared with one sin, wee shall never be able to soare up to heaven.  
The Leprous person, 
Leuit. 14.  who was to be cleansed, was by Law enjoined to shave off every hair of his head: Wherefore thou that hast the spiritual leprosy of sin about thee, must by office of duty, shredde and shave off every sin that cleaveth fast unto thee; and so this sin of sacrilege shal be done away.  
Now we, though we could be content, that we might not seem covetous with a part of our own, with some honest allowance out of the whole, most unhonestly and shamefully detained from us: yet if ye will haue so much grace as Judas, ye must restore the whole: yea, ye must call to God for mercy in the face of his anointed, for the harm ye haue done his Prophets hitherto: Wherefore on with thy Sackecloath, 
2. King 1.20.  and go to the great King of jsrael, with a rope about thy neck, with the servants of Benhadab, and call for the psalm of mercy, for thy Necke-uerse, and say, mercy, mercy, O Lord, for we haue heard that the King of Israel is a merciful King: that with the Lord there is mercy, and with him is plenteous redemption; that he will save Israel from all his sins. leave this duty undone, and God shall answer thee in the end of thy life, as Elizeus did jehoram the King: 
2. King. 3.  go to the Prophets of thy father: go to the Prophets of thy Mother: go see how thy sacrilege shall shrewd and save thee from the anger to come.  
And thou o merciful Father, look vpon thy Church with the eye of compassion, and bear up the decayed walls thereof with the strong and stretched out arm of thy providence, that neither the wild boar out of the Wood, nor the vild Beast out of the forest, may deuowre it, or lay it waste. Incline the royal heart of our DAVID, to consult about the Reformation of the Church, and let the hand of Nathan be deep in it, that great may be the company of the Preachers that may beate down the kingdom of sin, satan, and Antichrist, and set up the kingdom of Christ Iesu.  
Now unto him that is able to keep you that ye fall not; 
Iude. ver. 24.  and to present you faultless before the presence of his glory with ioy: That is, to God onely Wise, our saviour; be glory, and majesty, and Dominion, and Power, both now and for ever. Amen.  
FINIS.