1 DAVIDS Deliberation: 2. Nathans Replication: 3. Dauids Gratulation: are the Compendum and Compasse of the whole Chapter.

1. The Deliberation is about an Orato­rie and Temple to be erected, and dedica­ted to God: deliuered vnto vs in the two first Verses.

2. The Replication is double, 1. Affir­matiue and erroneous, in the third Verse. 2. Negatiue, and retracted from the third [Page] to the eight Verse.

3 The Gratulation is put vp to God, in a gratefull remembrance of forepassed be­nefites: which spendeth all the remain­der of the Chapter.

In the Deliberation, 1. note the Circum­staunces: 2. the state Deliberatiue it selfe.

The Circumstaunces are two. 1. The Time. 2. The Persons.

The Time, hath a double Marke on the head of it. 1. When he sate in his house. [...]. And was safe from his Enemies.

The Persons are two: 1. The Prince Dauid. 2. The Prelate Nathan: The Prince maketh the Deliberation; the Prelate ta­keth it.

The state Deliberatiue is this: The King bethinketh himselfe of the basenesse of Gods House, and would be at the cost to make it Beautifull: And hee hangeth Rea­son at the heeles of the cause, to make it weigh heauier, disputing, Ab honesto, from consequent of congruitie, that it should be so by way of double comparison, A minori, ad maius, from the lesser to the greater. 1. As by comparing himselfe with God: I dwell in a house. &c. The Arke of God remaineth. &c. 2. Next, by sampling his Court with Gods Arke; this basely drawen ouer with a Ca­nopie of Skinnes: the other studded and set out with Cedars.

This hee adiudgeth to be against the haire, and very preposterous; and therefore hee entreth conference with his Bishop, of rectifying the obliquitie and awknesse of the case.

Thus hauing layde downe the parcels of this Scripture, let vs take them vp in order, and briefely scholie on them by way of ex­plication and application, as we may.

When the King sate in his house.

These Relatiue wordes, Sitting, Standing, are noted by Diuines, to haue difference of sense: Standing, commonly being taken in good part; & Sitting, in the euill: As in these places, where Standing is well spoken of.Ezech. 3. The Lord Set me vpon my feete. 1. Cor. 10. Hee that Standeth, let him take heed how hee falleth. Ephes. 4. Stand in the Lord as deare children. Ephes. 6. Stand, your loynes girded ahout with Veritie. Psal. 135. Praise the Lord all yee his seruantes; yee that Stand in the Courtes of the Lordes house. Psal. 122. Our feete Stand in thy gates ô Jerusalem. 2. King. 3. The Lord liueth, before whom I Stand. In all these quota­tions, the word Standing, hath reference vn­to Good action; and is of the best Inter­pretation. As in these testimonies, where the name of Sitting, runneth into obloquie, and is attributed to Iniquitie.Zach. 5. Iniquitie Sitteth on a talent of Leade. Psal. 119. Princes Sitte and speake against me. And of the vngodly Per­son, [Page] the Psalmist saith,Psalm. 1. that, He shall not be a­ble to Stand in the Iudgement.

But heere the Word is of milder mea­ning, and of indifferent acceptation, as be­tokening his Gouernement. The King sate in his house: that is, hee sate in his seate of Regiment. This sense hath been auncient, and is rife in our reading. In this manner saith the Poet,Ʋirgil. 1. Aeneiad. Celsa sedet Aeolus arce; Aeolus Sitteth in his high Tower, where hee hol­deth the Ball of the World in his hand, and mannageth State matters. So in the [...]er­maine language and speach, to Sitte, is to Raigne: And this is the moderne meaning of this word, euen among vs. For when we would tell how long any one hath exerci­sed Office of prefecture among vs, wee are wont to say; Hee Sate in the place so long. And commonly it signifieth Rest & Quiet, and is opposite to Businesse; as where it is sayd,Num. 32. Shall your brethren goe to battell, and you Sit still? Ʋirgil. 12. Aeneiad. As where the Poet sayth: Sedeant spectent{que} Latini, Let the Latines sit still and looke on: Both these last senses in Dauid, haue no difference in which wee take this word.

So the next adiunct of the Time, When the Lord had giuen him rest round about from all his enimies, little varieth from the former; and therefore we will compound and con­found them togeather. But about the Rest, [Page] that is heere spoken of, the Doctors disa­gree, whilst they consider the many Bat­tailes that he fought afterward. Some take it for the Peace he had at the present. But others in a quicker excogitation, doe as­signe it to the second Victorie hee had a­gainst the Philistines; when hee was such an Hammer to the neighbour Nations, as his very Name was terrible vnto them, so as they were glad to make their Peace, and to take bond of resolution with themselues of their good behauiour towardes him; of which we read in the first of Chronicles the 14. Chapter. But how these peaceable times wrought with Dauid it is to be considered out of the next Verse.

They were not the bane and surfet of the minde, as they are to vs,Princes au­thoritie in causes Eccle­siasticall. whom Peace hath puffed vp with Pride; and very Plentie, hath made Religion to pine, and to draw breath but faintly, hauing been thereby cast vpon a Bed of supine Securitie; as Jezabel vpon a Bedde of nefarious Adulterie. But Peace with this Prince, breedeth Pietie; and his Rest, Religion. Hee is loath Gods Benefites should be in the fore-ward, and his Thankefulnesse in the reare-warde. Wherefore, as hee delighteth to recount them, so hee deliberateth how he might re­taile them. For thus hee museth and medi­tateth on the matter.

God hath giuen me an House; I will giue an House againe to him. God hath giuen mee Rest; I shall repay it with Rest gi­uen to him; (meaning it by the Arke) the outward symbole & signe of his presence: the Arke hauing had many wide and wea­risome perambulations hitherto, knowing otherwise right well, that the vbiquitie of his Maiestie filleth euery place; & so is not to be hemmed and parred vp in any place. Dauids example, is the Princes Looking-glasse, by the which hee may see how to spend the times of Peace and Prosperitie to the best proofe: to be Non minus otiosus quam cum otiosus, et in otio de negotio cogitare; to giue the times of tranquilitie their taske.Homer. Non decet Principem solidam dormire noct [...]m; A Prince may not take a sound nights sleepe. The iudgement of the Poet in that his Aphorisme, not deliuered without iudge­ment, a Scrowle being put into the Princes hand by God, semblable to that Schedule of Ezechiel, in which all their dueties are drawne to this head, Gesta illos in sinu; Beare them in thy bosome. It is hee that is the Pa­ragon and Patterne of Princes, that hath, Oculum cum Sceptro; An eye in his head, as­well as the Scepter in his hand: that is, that ioyneth Prudence to his Power; Vigilan­cie to Authoritie. So much the Aegiptians by this their Embleme, insinuating vnto vs.

Augustus Caesar is famous in the Chroni­cles, for the deepe care hee tooke in dis­charging such dueties, as he tooke himselfe to owe vnto his Empire. For the better per­formance whereof, hee gaue no Rest nor respite to himselfe in his Chaire of Ease, but easily could make reckoning how euery day was spent; not any one day passing ouer his head, In quo non aliquid legeret, Platina in Augusto. aut scriberet, aut declamaret; In which some thing was not either read, or recorded, or rehear­sed by him.

The same Emperour, hearing of a cer­taine Gentleman of Rome, that was deepe­ly indebted, to sleepe most securely, desired to buy the Bedde whereupon he Rested: It seeming a matter of much marueile to him, that one fallen into so deepe arrerages, could any wise be so restie. The applica­tion hereof, appertaineth vnto Princes, in due obseruation of their graund Debtes, in which they stand bound to God, and to the Kingdomes that they hold of him; it being Ars artium, et disciplina disciplinarum regere populum; It is the art of all artes, & dis­cipline of all disciplines, to gouerne a peo­ple, as Nazianzen Nazian. sayth: while they finde by experience, the wordes of Seneca to be true: Nullum morosius animal, nec maiori arte tractandum; There is no liuing creature more froward, and to be handled more po­litikely [Page] then man.

Now on the other side, the name of Do­mitian for his defidiousnesse, is most dete­stable; which was such, as being solitarie in his priuie Chamber, spent his time in running after Flies; for which hee grew so ridiculous to his Seruantes, as one of them being asked, whether any were with the Prince? answere whereunto thus disgrace­fully was made; No not a Flie. Of such what we should thinke, we goe to learne of Bernard, who telleth vs, that the Common wealth is not made for them; but they for the Common wealth, Non Respublica tua, sed tu Reipublicae. And heere the auncient Prouerbe taketh place: Rex fatuus in soli [...], simia in tecto; A fond Prince in his Throne, is as an Ape on the top of the House, that doth nothing but vnreaue the Tiles, and make hauocke.

2. As Dauids cogitations were bent vp­on businesse, and could not take out his Quietus est, in the middest of his Quiet; so were his thoughts bestowed vpon the bet­ter thinges, vpon the chiefest duetie apper­taining vnto God, it being a worke of es­peciall Pietie, to set vp God an House of Beautie and Maiestie. Thus was not hee onely as the Kinges of the Nations, Rex murorum, to serue for outward prouision and defence: but Sacrorum etiam, to see also [Page] to the honour and seruice of God. Rex idem hominum, Christi{que} sacerdos, A Monarke of men, and the Priest of God. Heere haue we the Met-wand of a Magistrate in deed; the goodliest Medlie, and sweetest Harmonie, of Policie and Pietie; of Dauids Throne, and Moses Chaire; of golden Scepter, and golden Candlesticke; of Capitall, & Tem­ple; of the Court, and of the Arke of the presence of God. Thus Dauid chalketh out the Way to Princes, and beateth them out the Path they are to tread, in the carriage of themselues in the course of their Gouerne­ment: namely, to haue a care of Syloh and Syon, as of their free Cities; to recke of Re­ligion, as the Bases and Pillars that must beare vp their Kingdome. It is his part with Moses, to rescue the people,Exod. 12. and to set them at libertie from the Aegiptian Cap­tiuitie; with Sampson, Iudg. 14. to fight for them a­gainst the forces of the Philistines; 2. Sam. 6. with Da­uid, to reduce the Arke of the Lord,1. Chro. 16. and to set Leuites and godly Ministers to attende vpon it;1. King. 10.17. with Salomon to giue Siluer in Jeru­salem as Stones,1. King. 15.12. and to giue Cedars as the wild Figges that grow abundantly in the Plaine; with Asa, to ouerthrow the Idols,2. King. 10.25. Altars, and Monumentes of Idolatrie; with Jehu, 2. Chro. 32.27. to make massacre and slaughter of the Priestes of Baal: with Ezechiah, to set vp an Exchequer for Siluer and Gold, Preci­ous [Page] stones, Odors & Perfumes, for Sheildes, and for all pleasant Vessels; and Storehou­ses for the encrease of Wheate, and Wine, and Oyle; and Stables for all Beastes, and Rowes for the Stables; that is, to corrobo­rate and strengthen his Kingdome with Meate, Monie, and Munition: and finally with Josiah, 2. King. 13.2. to restore the Booke of the Law and the Scriptures.

The zeale of Dauid towardes God, not onely sheweth it selfe in this intention, but many wayes else in other of his actions. In the raigne of Saul, 1. Chro. 13. when Religion was out of request, & no entertainement could be giuen vnto it, Dauid was the man that held it vp by the chinne, by bringing backe againe the Arke of the Lord; that is, by re­storing of Religion, by pricking out Odes and Anthems for the Church, in ordering the Classies and Ranckes of the people, and in a manner ruling ouer the Priestes. And that no man should thinke what the King did in this case, it was with the con­sent and counsaile of his Bishops, Sadoch and Abiathar; and that he entred not vp­on such actions, by the priuiledge and pre­rogatiue of his Princely authoritie; or that his Ditties and Psalmodie were set foorth in the person of a Prophet, the case is very cleare: the Priestes being the occasion of the scorne that was then made of Religion, that [Page] the Tabernacle was broken and lost, that the Arke of God was out of the Temple, the proper place of it, and in priuate houses was obscured and hemmed in: that the people had no publique place of assemblie to heare the word of God, but that euery one had his Chappell & Oratorie by him­selfe in Woods and Mountaines: all which abuses, crept into the Church vpon the desidiousnes & negligence of the Priestes. Wherefore King Dauid cyted and summo­ned the Bishops and Priestes, and the Cler­gie of that time, to appeare before him; tolde them what wracke Religion had sustained, and how hardly it fared; com­maunded the Arke to be remoued to Syon, and himselfe was present to see it perfor­med. Hee himselfe did set downe who of the Leuites, 1. Chro. 16. and in what order they should minister before the Arke. Hee enioyned Aarons sonnes that were Priestes,1. Chro. 24. how they should euery one goe forwarde in their course.2. Chro. 8. The like was performed by Salomon his sonne, and all the succeeding Kinges that were worshippers of God. Of Salomon, the sacred Storie sayth thus, And hee set the courses of the Priestes to their offices, according to the order of Dauid his father, and the Leuites in their Watches, for to prayse and minister before the Priestes euery day; for so was the commaunde­ment of Dauid the man of God.

King Salomon did build the House to the Lord, which Dauid had proiected, & made a famous oration to the people touching the worship of God and Religion; depo­sed the Bishop Abiathar from his place,2. Chro. 5.6.7.8. 2. Chro. 8. and satte vp Sadoch in his roome; placed the Arke of God, sanctified the Temple, performed burnt Offeringes, directed the Priests in all their proceedinges, blessed the whole people: and it is written, That the Priestes and Leuites left nothing vndone which they had receiued in commaunde­ment from the King. So Chronicles tell vs of King Jehosaphat, 2. Chro. 15. that hee appoynted and disposed the Leuites and Priestes, which ta­keth away the obiection the aduersarie might haue put in, in the like action of Da­uid; that Dauid by his Propheticall and not Princely office, medled with Church mat­ters: For they will not say that Jehosaphat was a Prophet, that tooke this vpon him: neither can wee read of any Prophet else, that hath done the like.

2. Chro. 29.When the Temple was filthily defiled through the sloath and sinfulnesse of the Priestes,1. Chro 28. Ezechias the King, commaunded it to be purged of his filth; Lightes to be set vp, Incense to be burnt, Sacrifices to be performed according to the auncient cere­monies thereof, the Brasen Serpent (of which the people made an Idole) to be ta­ken [Page] downe, and consumed to dust.

But heere it willbe sayd, that Esay was at the elbow of Ezechiah to direct him in these actions, as Elizeus bare a great stroke with Jehu in matters of like nature. But wee an­swere herevnto, that Elizeus and Esay were Prophets of God, and neither Byshops nor Priestes; neither had any other Office of ministration in the Church of God.

King Iehosaphat is famous for his Religi­on towards God: It is sayd of him,2. King. 18. 2. Chro. 15. that the Woods and High places which hee saw were hindrances and lettes to Religion, as meanes that drew the people from their Mother-church, which was at Ierusalem; whither from euery corner of the King­dome they were yearely to repaire; were deiected and remooued by order of his au­thoritie. Josias the King was carefull in put­ting the Priestes and Byshops in minde of their dueties.2. King. 23. [...]. King. 12. King Joas curbed the Priestes of his time, the insolent and excessiue be­hauiour he saw in them.2. King. 20. Iehu went further with the Idolatrous Priestes, and replyed vpon them not with wordes, but Swordes, to stop the breath, and choake the life of them.2. King. 12. King Icas sequestred the oblations of the people, which the Priestes want only and wickedly had appropriated to them­selues; and by his royall authoritie,2. Chro. 35. conuer­ted them to the reparacions of the Temple. [Page] Let vs take a short view of primitiue times, and we shall see how they hold corespon­dencie with these that hitherto haue been mentioned.

Exod. 32. Moses the ciuile Magistrate and Leader of the people, receiued from God, and deli­uered to the people all the Ordinaunces and Commaundementes of God appertai­ning to Religion; and censured Aaron the Byshop of the people, for the Golden Calfe hee had erected, and for Religion that hee had violated and prophaned.Iosu. 1. Iosua was but the politique Prince and Ruler of the peo­ple; yet no sooner had hee the charge and prefecture ouer them, but he receiued com­maundement touching Religion, and the worsh [...]p of God. This Iosua made the peo­ple to be Circumcised, the Alters of bloody Sacrifices to be elected, saw that the Sa­crifices by the Priestes, should be per­formed, that the Booke of Deuteronomie should in leaues of Stone be imprinted, that the Cursinges and Blessings of God should be published; hee vttered his minde freely to the people, and terrified them from Ido­latrie.

If a Papist shall obiect against this, to in­fringe the Princes right, that Iosua receiued Preceptes of the worship of God, but not in ruling ouer Priestes in Spirituall affaires; but rather was commaunded to goe in and [Page] out at the word of Eleazar the Priest, and the ioynt congregation of the people of Israel: wee put in this surioinder, that how­soeuer the Prince stand bound to heare the Priest, yet [...]f the Priest be carelesse in his dutie, he may by the Prince, be corrected and reformed. Aron the High-priest, sub­mitted himselfe to Moses the chiefe Magi­strate, and called him Lord:Exod. 32. It is the illimi­ted and vniuersall enuntiation of the holy Apostle,Bernard. epist, 42. Let euery Soule be subiect to the higher Powers: Where vpon S. Bernard groundeth this necessary and infallable consequence, that there is no partialitie, and immunitie,Bonf. 13. fr [...]m this generalitie, but commaundeth the whole bodie of the Clergie, & that to teach otherwise, is but deceiueable Diuinitie. Quis vos excepit ab vniuersalitate? si quis tentat excipere, conatur decipere: Who hath exemp­ted you from vniuersall authoritie? such exception is nothing but a meere decepti­on. And howsoeuer the Schoole of Louane doth thinke to draw their necks out of the Coller of the Princes commannd, and to winde themselues out of his censure, by tel­ling vs, how their skill is onely seene in Common-wealth affaires, and matters Mi­litary; all they say herein, serueth not the turne. For let them heare what Augustine sayth:Aug. contra Crescen. lib. 3. cap. 51. In hoc reges Deo scruiant sicut eis diuini­tus praecipitur, in quantum sunt Reges, si in suo [Page] regno bona iubeant, mala prohibeant, non solum quae pertinent ad humanam societatem, verumeti­am quae ad diuinam religionem: Herein doe Princes serue God, as God hath commaun­ded; if as they be Kinges, they commaunde in their Kingdomes thinges that are good, and inhibite all that are euill, not onely in causes that properly belong to humaine so­cietie; but also in such as haue reference vnto Pietie.Tertull: ad Scapul. Let them heare what Tertullian sayth: Colimus Jmperatorem vt hominem à Deo secundum, et solo Deo minorem, sic enim Impe­rator omnibus maior est, dum solo vero Deo mi­nor est; Wee performe our seruice to the Emperour as to the next person to God, and inferiour to none but to God: Thus the Emperour is aboue all, while hee is lo­wer then none,Isiodoru [...] in Gloss. in Gen. but onely God. Jsiodore, one that was a Popish Doctor doubteth not to set the Kingdome before the Priesthood, by comparing the Kingdome to the Sunne, and the Priesthood to the Moone: We ea­silie grant a preheminencie to the Priest a­boue the Prince in some particular sort; as we preferre the Iudge before him in the knowledge of the Law; and the Doctor of Phisicke, in the skill of his owne Art: the Pylote and Marriner, in the conducti­on and guiding of his Shippe:Dormā. fol. 37. Dormā. fol. 35. the Captaine and Coronell, in the ordering of his Armie: But his commaunding power ouer all, may [Page] not be denied him.

The proofes hereof hitherto produced out of the sacred Recordes, and Volume of the old Law, seemed so pregnant to one of our great Rabbies, and Maisters of Louaine, as he doubteth not to say; That to be di­rected by the examples of the old Law, is the high-way to infinite inconueniences. It followeth not (sayth hee) that our mo­derne Princes, should haue the like Autho­ritie. And now, seeing we haue entred so far into the Princes Soueraigntie in causes Spirituall, it is not amisse that we cleare the cause, and free it from all Aduersaries spight whatsoeuer

That Princes haue alwayes in Church-matters, & men, borne peremptory power, apparantly shalbe prooued against all the progenie of the Pope; who thrusting out the eyes of the politique Prince, would make him like the monster Polyphemus, one of bigge bones, and of vast dimensions of body; but yet without eie-sight, to gouerne himselfe. We finde in the Councell of Chal­cedon, that the Bishoppes and Clergie of the Conuocation, as well as the cyuill Iudges of the Parliament, were wont to lay downe the Canons they had agreed vpon openly in the Councell,Concil. Chal­ced. Arti. 1. pag. 831. vntill the Emperour should confirme them with his Royall consent, saying: These Decrees seeme good vnto [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] nus, vt plenitudinem directionis vestrae custodiret serenitati, The Lord hath taken him away, that the absolute gouernment might be kept for your Maiestie. Lutiprau­dus Lutipraudus pleadeth our cause thus: Imperator vti experientia didicimus, Iohan. 13. intelligit negotia Dei, et facit, et amat ea, et tuetur omnibus viribus et Ecclesiasticas res et ciuiles: sed Iohannes Papa facit contra haec omnia, Wee vnderstand by experience, that the Emperour hath skill in Gods businesse, and that he performeth them, loueth them, and protecteth with all his power both Eccle­siasticall and Ciuill causes: But Pope John doth quite contrary to all these.

Balsamon de fide. tit. 1.The Emperour Michaell, that gouerned the East, made a Law against the order of the Church, that no Moncke should serue in the Ministerie in any Church whatso­euer.Balsamon de peccatis. tit. 9. The Emperour Justinian gaue power to the Bishoppe, to absolue a Priest from pennance, and to restore him to his Church. And the Emperours had authoritie (as Ba [...] ­samon sayth) of placing and disposing of Patriarcall seates;Balsamon in conc. Chalced. cap. 12. and that this authoritie was giuen them from aboue: that nothing should be publiquely read in the Scrip­tures, besides the Canonicall books of the Scriptures: and that the people should per­take of the holy Communiō of the body & [Page] blood of Christ euery Sabboth day. It was the Law & ordinaunce of [...]harles the great. One of the approoued Doctors of the Po [...]es side sayth:Greg. Haloan­der et Azo. To say that the Prince cannot ordaine Lawes, or haue vse of them, vntill they be allowed by the Pope, it is false.August. epist. 48. So in a manner S. Augustine telleth vs: Reges in terris scruiunt Christo, leges faciendo pro Christo; Kinges heere in earth serue Christ, while they make Lawes for Christ.

How many Popes haue agnized the Princes Supremacie in Church affayres, and haue submitted themselues to their au­thoritie? Pope Leo submitted himselfe to Ludouike the Emperour; and the forme of his submission was thus:2 Qu. 7. nos si. Leo. 4. Nos si incompe­tenter aliquid egimus, et iustae legis trami­tem non conseruauimus, vestro admissorum nostrorū cuncta volumus emendare iudicio; If we haue done any thing amisse, and haue not walked in the right way of the Law, we will reforme all thinges wee haue so done, according to your iudgement.

Gregorie giueth testimonie of the like due­tie performed by him to Imperiall autho­ritie: Imperatori obedientiam proebui, Gregor. ad Mauricium Imper. et pro Deo quod sensi minimè tacui: I haue done my obedience to the Emperours Ma­iestie; and what I haue thought in matters concerning God, I haue not spared to [Page] speake.Theodor. lib. 2. cap. 16. Pope Liberius duetifully appeared before the Emperour Constantius, being conuented before him.2. q. 4 M [...]n­da [...]tis. Pope Sixtus, vpon an accusation & complaint put vp against him came to make his purgation before the Emperour Valentinian. 2 q. 4. Au­ditum. Pope Leo the third, being accused by Paschalis & Campalus, plea­ded his defence before Charles the great, at Rome; and that before he was elected Em­perour. Pope Iohn the 22. being indighted of Heresie, was constrained to abiure it be­fore Phillip the French King. And that none should attribute these examples, rather to the Popes humilitie, then duety: heare what Franciscus Zabarella sayth:Franciscus Za­barella de Schismate et Concil. Papa potest a [...] cusari coram Imperatore de quolibet crimi­ne notorio; et Imperator potest requirere a Papa rationem fidei: The Pope may be ac­cused before the Emperour, of any notori­ous crime; and the Emperour may call the Pope to account, concerning his Religion. Nay,Concil. Tom. 2. in vita vigi­lij. Platina in vita liberij. how many Popes haue been placed, displaced, by the Princes authoritie? Iustini­an the Emperour remooued two of them, Syluanus and Vigilius, from their Papacie.

The Emperour Constantius (howbeit he was an Arrian,) depriued Liberius of his chiefe Bishoppricke: and againe restoring Liberius, Cōcil. Tom. 2. in vita Syluani et vigilij. did put out Pope Faelix. The Em­perour Otho, deposed Pope John, the thir­teenth [Page] of that name. Honorius the Emperour deposed Pope Boniface. Euuodius in­ter decreta Bonifacij 1. Theodoricus deposed Pope Simacus. Henry the King, (or the Em­perour,) entring into Italy, Synodally re­mooued three Popes,Visperg. Anno 1045. that vnlawfully had beene chosen. In the Chalcedon Councell, the ciuill Magistrate adiudged three Bishops, Dyoscorus, Iuuenalis and Thasassus, of heresie, and determined them to be degraded and, put out of the Church. It is euident out of all the auncient records,Niceph. lib. 7. cap. 46. Carion in Bonifac. 3. that the Pope had not a foote of Land, nor an House to hide his Head, neither the name of an Vniuersall Bishop; neither any authoritie, libertie, or Charter, which he receiued not from the Em­perours, and the Kings of France: Yea,Sabellicus in Phoca. Platina in S [...]uerino Papa. Pla­tina, one of their owne men saith; Without the Letters Pattents of the Emperour, the Pope, is no Pope. It was matter of great maruell to King Odacer, Conci, Boni. 3. cap. 2. that any (touching the affaires of the Church) should be taken in hande, without his direction, whereof in way of complaint he saith thus: Miramur quicquid tentatum fuisse sine nobis, nam viuente nest [...]o pres­bitero, sine nobis nihil tentari oportuit. We won­der that any thing was attempted without vs, for while our Bishop liued (meaning the Pope) there was nothing that they went a­bout without vs.Post. Concil. Ephesinum primum. The Bishops of the Coun­cell of Constantinople, wrote thus submissiue­ly to their Emperour Theodosius; Obsceramus [Page] elementiam tuam, vt quemadmodum literis hono­rasti ecclesiam, quibus nos conuocasti: Ita finalem conclusionem decretorum nostrorum corrobores sententia tua et sigillo: Wee beseech your cle­mencie, that as you haue honoured the Church with your Letters, by the which you summoned vs: so you would confirme the finall conclusion of our Decrees, with your Royall Assent and Seale.

Euseb. in vita Constant. orat.Of Constantine the Emperour, Eusebius thus reporteth: Vocalissimus dei praeco erat, et medicus animarum; He was a vocall Prea­cher of Gods word, & a Phisitian of Soules. And Nycephorus to the Emperour Immanuel writeth thus.Nicephorus in praefac. ad Immanuelem. Tu es dux professionis fidei nostrae, tu restituisti catholicam et vniuersa­lem ecclesiam: Tu reformasti ecclesiam dei a mercatoribus et nummularijs caelestis doc­trinae, et ab haereticis per verbum veritatis▪ Thou art the ringleader of our Religion; thou hast restored the Catholicke and Vni­uersall Church: thou hast reformed the Church of God of those barterers and pur­loyners of heauenly doctrine, and of all Heretickes by the word of trueth.

The Bishops came not into the Councell of Nice, Theodoret. lib. 1. cap. 7. before the Emperour called them; so sayth Theodoret. And Eusebius saith thus: Sedit tota synodus reuerenter vt par est, [Page] cum silentio expectans aduentum principis: The whole Synode sate reuerently, as it became them, with all silence, expecting the Princes comming. And againe thus: Signo quo aduentus Imperatoris indicatus est dato, omnibus exurgentibus, ipse deinde ingressus est medius, tanquam aliquis dei caelestis Angelus; Vpon notice that was gi­uen of the Emperours comming, euery one rose vp, and the Emperour himselfe came in the middest among them, as it were an heauenly Angell of God.

That euery King is Gods Vicar & Vice­gerent in the Churches of his Kingdome,Epist. Elcathe­rij inter leges Edwardi. 1. a Pope in the person of one of the Kinges of England, hath pronounced it; Vos estis Vi­carius Dej in Regno vestro; You are Gods Vicar in your Kingdome. They are no better then Donatistes all the sort of them, that would abridge the ciuill Prince of his Iurisdiction ouer the affaires and persons of the Church; in the iudgement of S. Au­gustine, who sayth thus to the Donatistes: August. co [...]tra episto. Par­meniarii. lib. 1. An fortè de religione fas non est vt dicat Imperator? vel quos miserit Imperator? Cur ergo ad Imperatorē vestri venere Le­gati? Cur eum fecerunt causae suae Iudicem? May it happily be thought vnlawfull for the Prince to determine of Religion? To what end then came your Embassadours to [Page] the Emperour? Wherefore made they him the Iudge of their cause? These Authorities may suffice to choake the Papistes; as the Disciplinarians of our time, in this cause, coosin germaines to the Papistes, who would vnarme the King of his spirituall Sword, while they would haue him to sitte in their assemblie, no otherwise, then as an Honorable member to haue a voice among them; giuing him Potestatem facti, but not Juris: Custodiam, vindictam: non constitutionem, promulgationem; To haue power in Fact, but not in Law: Which is (as Erastus saith) but to make him an Executioner or an Hang-man.

They broach it in their Bookes, that the Politique gouernment is Subalternall and Subordinate to that which is Spirituall: which is more then some of the wiser Schole-men will say:Balsamon in 6. a Synodo, Can. 1. For what sayth Theodore Balsamon? Nota Canonem, dicit spirituales dignitates esse praestantiores secu­laribus, seu mundanis dignitatibus; sed ne hoc eō traxeris, ecclesiasticae dignitates prae­ferantur Imperatorijs, illis enim subijciūtur. Note (saith he) the Canon which sayth, that Spirituall dignities are more excellent then those that are Worldly. But those wordes must not be so racked, to preferre Ecclesia­sticall before Imperiall states. For they are [Page] subiect vnto them. And what saith an other of them?Ioh. de Pari­siis, can. 18. Supponunt quod potestas Regalis sit corporalis, et non spiritualis, et quod habeat curam corporum, non animarum, quod est falsissimum; They suppose that the Regall power is but Corporall, and not Spirituall; and that it hath but charge ouer Bodyes, and not ouer Soules, which is most false. Finally, wee answere them, as Salomon did his Mother, in the suite of Adoniah, 1. King. 2. Aske the Kingdome for him also. For no more can two absolute Powers be in one Kingdome to­geather, then two Heades in one Body.

And thus much of the Princes lawfull and due Authoritie ouer the causes and persons of the Church.

Dauid heere adiudged it to be needfull, that a Temple rather then a Capitall, should be in the heart and nauell of his Kingdome. As God hath giuen Princes the highest Roome, it is meet he should haue the high­est Roome in their heartes; that as he hath giuen them Thrones; so they would giue him Temples; as he hath giuen them Rest, so they would remember with deuout Dauid, to giue Religion Rest, and not forget Jerusa­lem in their mirth. This shall make their names to shine as the Sunne, among the Posteritie. Princes being then at the height of excellencie, (as S. Ambrose saith,) when [Page] they may be stiled the Sonnes of God. Quid honorificentius, Ambrose. epist. 32. quam vt Jmperator aicatur filius Dei? What is more honorable, then that the Emperour be surnamed the Sonne of God. All their Parliamentary Lawes, all their military exploytes, all their Domesti­call actions ioyntly togither, shall not pre­serue their names, in such liuely and louely remembrance, as their Christian Canons and Constitutions for Religion.Princes ought first to haue care of the Church.

The Royall Decrees of the Kinges of Persia, and Babylon, for the reedifiinge the Temple, and the worshiping of the God of Daniell, and of his three Complices Sydrach, Mysach, and Abednago, are in the Registers, for the longest liues to reade; whereas their other Lawes and statutes are shut vp in silence.

Constantinus, and Carolus, were very fa­mous Emperours, each of them were surna­med Magnus, Great; but not so much for their Potencie, as their Pietie. Eusebius set­ting forth the state, and sublimitie of Ʋale­rians Court the Emperour, giueth it this grace: Valeriani aula erat referta pijs, et ecclesia dej facta: The Court of Valerian was ple­nished with godly persons; and it was li­ker a Church, then a Court.

Constantius the father of Constantine, more respected good Preachers, then great Ex­chequers full of Treasures.

Iouinian, that sate in the seate of the Em­pire after Iulian, told his subiectes absolute­ly, that he would be a King of Christians, or no King at all.

Theodosius and Valentinian called them­selues, V [...]sallos Christj, the Vassals of Christ. And this Theod [...]sius was wont to say; that hee loued the Church as his owne Soule. Religion beareth vp the Pillars of the Kingdome; and therefore that ought first to be prouided for.

Cyrillus telleth the Emperour Theodosius, Cyrill. epist. ad Theod. et Valent. and Valentinian, that the incolumitie of their Common wealth, hath dependencie vpon Pietie towardes God. Ab ea quae erga Deū est pietate, Reipub. vestrae status pendet: The welfare of the Common state, hangeth vpon true Religion towardes God. As due distribution of Iustice, preuenteth o­pen and encamped Commotions; so a care­full prospect to the aduancement of Reli­gion, scattereth housed Factions, and clan­destine Confederacies: As Cardan well ob­serueth, in these wordes:Cardan. de sapientia. lib. 3. Summum praesi­dium regni est iustitia ob apertos tumultus, et Reiigio ob occultos; Religiō is the chiefest Bulwarke against priuie Tumultes, as Iu­stice is against open Tumultes. Wherefore Minutius Felinus saith:Minutius Fe­linus in Octau. Ye punish the nefa­rious doers; but with vs, a thought is sinne: [Page] Vos conscios timetis, nos etiam conscientiam: Yee dread such as are priuie to your do­inges: but the Conscience alone of it selfe, sufficeth to curbe and correct vs.

It is Religion, that holdeth vs at a bay, and keepeth the heart of the Subiect in awe, that it swelleth not against the Soue­raigne. Wherefore it shall be requisite for a well disposed Prince, in time of Peace, to prouide for that which shall preserue his Peace; to giue his loue and life vnto Diui­nitie, whereby his heart may alwayes be in the hand of God; as that holy man Atha­nasius sayd to the Emperour Iouinian; Theod. lib. 4. Cap. 3. Conueniens est pro Principe studium et amor diuinarum rerum; nam sic habebis semper cor tuum in manu Domini: The studie and loue of Heauenly things, is most conuenient for a godly Prince; for so thou shalt haue alwayes thine heart in the hand of God.

The name of Alphonsus, that famous King of Aragon, hath enroulement in those Bookes that neuer can perish: who hauing gotten a taste of the better knowledge out of Bookes, stroke sayles with Auicen, Hy­pocrates, Galen, and badde them all adewe. And when as one of the Kinges told him, that such businesse was too base for a King; hee thought as basely of him, and sayd; [Page] Haec non est Regis, sed Bouis vox; This is not the voyce of a King, but of a Cow.

As Peace hath flourished from the Earth among vs; so (the holy name of God be praysed) Righteousnesse hath looked downe from Heauen. The Throne of this Empire, hath not wanted deuout Princes, that haue trod the steps of Dauid; who in Peace, haue prouided for the Peace of the Church, and that in the first roome. Call to minde the Statutes of King Jnas, King El­frede, King Edward, King Ethelstane, King Canutus, all Kinges of this Iland: All these, first layde the soundation of Religion, and compo [...]nded the differences thereabout, before they entred vpon causes of other nature. King Canutus in a Parliament hol­den at Winchester, on the Byrth-day of our Sauiour, after sundry Lawes statuted and prouided in matters of Fayth; as the cele­bration of dayes Festiuall, administration of Common prayer, the learning of the Lordes prayer, the receipt of the Sacrament of the Body and Blood of Christ, thrise in the yeare, the set forme of Baptisme, of Fa­sting and such dueties, this Title followeth. Iam sequitur institutio legum saecularum; Now followeth the ordination of Lawes tempo­rall. Thus the weightier causes of the Temple, had the precedencie & right hand of preheminencie of the businesse of the [Page] State ciuill.

In a Parliament kept vnder William the Conquerour, it is thus recorded: The King being Vicegerent to the highest King, hath his Kingdome to that end, to defende his Kingdome and people; and aboue all, the people of God, and his holy Church. Wee the people of this Land at this time, haue Peace on all sides; as in those times of Dauid and Salomon, when Iuda and Jerusalem liued without feare: it being the Prayer of our peerles Prince to God, as it was of Ezechias: Let there be Peace and Trueth in my dayes: And wee are now in the Iubile yeare of those peaceable times, which the Prophet speaketh of; wherein Swordes are broken into Mattockes, and Speares into Sythes. And the Lord hath enclined the heart of our Dauid toward the Arke of the Lord his Church, to enter counsell with the chiefe Fathers, as Dau [...]d heere with Nathan, how to repaire the decayes thereof, and how to heale vp the woundes thereof, being very great. The Lord giue it, that hee doe wor­thily in Ephrathah, and be famous in Bethle­hem, that he may bring this good worke to an excellent end.

I will talke no longer with the explicati­on of the Text, or with other matters of moralitie that it giueth vs, though it offe­reth [Page] it selfe to goe a mile or twaine more with mee, as hauing a further iournie to goe, which the very hand of this Scripture leadeth mee; which is, to deliuer the princi­pall Theoremes which haue their deducti­on, and introduction from hence.

1. As the necessitie of Cathedrals, and of Foundations of that sort, as incident to these times as to any of former age,Of the neces­sitie of Ca­thedral Chur­ches. a charge that King Dauid thought belonged to him.

2. Of the Sumptuousnesse of them, of the liberall Donations, Reuenewes and Maintenance that belongeth vnto them.

3. Of Sacrilegious violaters of Holy thinges: of the sinne of Sacriledge: of the turpitude of that action, as contrary to the former, aptly seruing for the illustration of it: Of these I shall intreate as in the sight of God; and more freely for Ierusalems sake: to which being so deepely engaged as I am, I cannot hold my tongue.

1. The vse for which they serue, besides the vse wee haue of all times originally to this day, to make on our side; conclude the necessitie of Oratories and Temples. As the body Politicke, is to be deuided into his seuerall limits: so is the Collectiue body of the Church. As wee are men, the Time, Place, Forme of Prayer, are in our choyse, according to the condition of our priuate occasions. But the Seruice that wee are to [Page] performe as the members of the Publique state, must be Publique: which is so much worthier then the Priuate, as euery societie of men, is worthier then a man. And heere I take vp a similitude of S. Chrisostome: As Coales of fire scattered, entertaine but litle heate; but heaped close togeather, doe con­ceaue a flame: so a multitude of Faythfull gathered togeather of one heart and of one soule, doe preuaile much more then when they are dispearsed.De incompre­hensibili Dei [...]atura. Tom. 3. Hierome compareth an holy Conuocation to Thunder, that pearceth the Heauens. Basil sampleth Sy­nodes with the noyse of many Waters. Chrisostome layeth on load of Reasons, why such Assemblies should be so gratious vnto God, as Consent, Copulation of Loue, and Concord, that such ioynt Associations doe professe.Apologet. 1. Such besiege God (sayth Tertul­lian,) and though neuer so meane, yet in their multitude, they are mightie, beeing of one minde, and their Prayers cannot take repulse,Amb. lib. de Pan. sayth S. Ambrose. The Publicke place hath the Promise of Christes pre­sence with it. Where two or three are gathered togeather in my name, Math. 18.20. there am J in the middest of them. Wherfore Paul, though he might haue confidence to speed with God as much as any other, yet he thought the ioynt Prayer of the Church for him,2. Cor. 1.11. would adde more waight to the glory of God, and his owne [Page] good.

The Prince and people of Niniueh be­setting God as an Host of men,Ion. 4.11. were re­ceiued into grace.

The Publicke seruice of God hath this comfort, that the thinges that are prayed for, are approoued as needfull by generall iudgement, while we heare them with com­mon consent desired. Such places serue to sharpen the edge of thy deuotion, when it turneth aside, and waxeth dull to any good action. If thy zeale shall grow slow or sluggish, the feruor of others shall serue as a Spurre to stirre and quicken it. Prayer is not it selfe,Basil. epist. 68. when it hath not the sympathie of voyces to giue sinewes to it, as rightly sayth S. Basil. Also, as others are lessoned and bettered by our good examples that we shew herein; so others in the neglect of it, are not a litle damnified: Whereas the remisnesse of our priuate deuotion is but hurtfull to our selues. Hence is it, that Da­uid is such a votarie to God:Psal. 26.12. Psal. 35.18. To prayse the Lord in the congregations, in the great congregati­ons, among much people. And so longeth after it; as where he saith:Psal. 42.4. My soule hath a desire and longing to enter into the Courtes of the Lord; And maketh it the onely suite of his Soule: One thing haue I desired of the Lord, Psal. 27.4. which I will require, euen that J may dwell in the House of the Lord all the dayes of my life, to behold the fairc [Page] beautie of the Lord, & to visite his Temple: And so inuiteth and inciteth others to the like: O worship the Lord in the beautie of holinesse.

But what of all this, may some say? How maketh this matter for materiall Churches? The presence of a Christian people where­soeuer assembled, the offices of Religion performed among them, making the place of their assemblie publicke, as the presence of the Prince and his followers, maketh any mans priuate House a Court? But herein they doe but dreame (by their leaue:) not the Assemblie, but the Assigne­ment of the place to such publicke ser­uice; being that which properly maketh it publicke. It is not the Popular confluxe it selfe, or the dueties that they doe, that can infuse such a vertue and priuiledge.

Now euery place is not sacred alike by the vbiquitie of God. That euery place is not of equall and indifferent choyse, the speach of God to Moses telleth vs:Exod. 3.5. This Place where thou standest, is holy ground. As the extraordinarie workes of God haue distin­guished the times: so the extraordinarie presence of God hath sanctified some pla­ces. Solemne places, are most sutable to so­lemne Seruices that are due to God. In that short time Adam had in Paradise, Gen. 3.8. hee wan­ted not a place wherein to stand before the Lord. And the sonnes of Adam out of Pa­radise [Page] knew whither to repaire with their Oblations and Sacrifices vnto him.Gen. 4.3. The Patriarches had their Hilles and Groues where they seated their Altars.Gen. 3.4. 22.1. 21.33. In the wast Wildernesse, when Gods people had no certaine dwelling place, they had it in com­maundement to set vp a moueable and a transitorie Tabernacle: It was not left to their libertie to runne at randon; but they were tyed to the place appoynted them:Deut. 12.5. Yee shall seeke the Place which the Lord your God shall choose, out of all your Tribes, to put his name there, and there to dwell; and there thou shalt come.

When the Lord had marked out Jerusa­lem for himselfe,2. Chro. 3.1. and in Ierusalem Mount Moriah, 2. Chro. 6.7. for a standing & permanent place for his name, Dauids heart was as much en­larged and swallowed vp of sorrow,Psal. 132.5. that hee might not haue the credite of building this Temple, as our moderne wise malig­nantes are, that are readie to bite their tongues asunder, and to burst with spight, that they can not make hauocke of our Ba­silikes and Churches, which they neuer builded.

After the subuersion of this first House,Ezr. 3.12. a second was set vp in the same place; but so disproportionable and different from the former,Agg. 2.4. as hee that had seene the beautie of [Page] the one, rued the base and vild aspect of the other: yet was it not so simple, but that it might be the Dyamonde of the Ring, and the Wonderment of the World, for beautie and Maiestie.

After the edifying of this Temple, in length of time, were many Synagogues set vp. Paulus Fagius recounting the number of them, maketh the totall summe, Foure hundred, in Jerusalem.

To this Temple, and these Synagogues, Christ himselfe, & his Apostles, often came. The number of Christians waxing dayly beyond number, caused the distinction of Assemblies and Churches, one place bee­ing not of capacitie for the companie. This easily will appeare by computing the com­panie that were in the greater Cities with­in the compasse of the first 200. yeares af­ter Christ, by considering the feruor and quicknesse of the times wherein they liued: or obseruing the condition of the Place where they kept: what troupes & traines, flockes and swarmes of people before the yeares before named were expired, were to be seene in those famous Cities, Rome, Ephe­sus, Act. 4.4. Act. 2.41. Alexandria, and such like; it is not hard to coniecture and conceiue by the encrease which a few weekes wrought, after the death of Christ; when the Preachers made a Purchase of Three thousand Soules at [Page] once conuerted in one day.

Now at Rome, Platina ex Damasco. about the Hundred yeare after Christ, the Congregation became so huge, the people drawing themselues from all quarters thither; as Euaristus Bishop of Rome for auoyding of confusion, was con­strayned to deuide and part them into par­ticular Parishes; assigning seuerall Presbi­ters ouer them: Neither could the nature of the times agree with one Vniuersall and generall Assemblie; the Sword of the Eni­mie being so sharpe and so sore against them; whereby they were constrayned to hide their heades in desolate places.

Finally, the places where they mette by stealth, as priuate Houses, Vaultes, and such like, could not admit of any great number. These were good reasons to distribute the people, and to limit them their boundes, by appoynting them their proper Parish-churches. I graunt, that the Church which was at Ierusalem, which receiued that Reli­gion which Statute Lawes did not al­low, were enforced to seeke Priuate places for the exercise thereof;Act. 1.13.2.1.2.46. such as were most safe, though not so sutable to their seruice.

They came to the Temple & Synagogue of the Iewes: but to execute the dueties of their callinges, as they were Christians, they were to seeke out by and desolate pla­ces. At length betweene times, through [Page] conuiuencie and sufferaunce; and some­times through fauour, licence, and protecti­on, they also began to reare vp Oratories and Churches, though but meane, because their estate was meane; a good meane to stoppe the perill of malignitie, that would otherwise ensue of it.

But as the Church grew in age, and loue with Religion, they loued nothing more then to build Churches, and to haue them most in admiration, of whom they could say, These are the men that haue built vs Syna­gogues. The deuotion that Dauid in his time with such pleasure did behold in the Iewish people, to contribute to a Temple, waxed common among Christians, vnder their godly Kinges and Emperours. So as Tem­ples were euery where erected, no cost spa­red, a Nemo scit, as in the dayes of Bezaliel and Aholiab, when the Tabernacle was set vp, was chearefully presented.

If we should runne through the Classies of all times, I know not when to end with examples of this sort. It is necessarie that the Place for the seruice of God, should be Publique for the auoyding of Priuate con­uenticles; which howsoeuer they be muf­fled with the Handkerchiefe and Vaile of Pretended Religion, may serue to plot and prosecute very dangerous machinations: Yea, albeit they often serue for the best pur­poses, [Page] yet easily may they hurt, as well in regard of the fitnesse of them for Hereticks to scatter the filthy foame of their damna­ble Diuinitie; aswell for that they make as an occasion to traduce and haue in suspici­on holy actions; which being so sacred in themselues, should be so handled, as they might not be subiect, not so much as by any probable shew to such imputations; which respects should haue the more weight with vs, in as much as the Church hath had such quicke and sensible experience of these ef­fectes, when Christians were enforced, ha­uing noe other remedie, all Temples being shut vp against their Religion, to seeke out secret places for the performance of duties of Deuotion: which serue to confute our brainsicke Anabaptistes, who runne from our Churches, as Iohn from the Bath where­in Cerinthus washed himselfe. Elias and his people praying in one place, and they and their sectaries in an other by themselues. Thus rending the Vaile of the Temple in twaine, and miserably manckeling the Ve­sture of Christ, which was without seame.

I should heere leaue this poynt, as alrea­die illustrated with proofes sufficient: but that it is needfull I should encounter cer­taine skilfull persons, that vnder colour of Religion, hotly plead for the ouerthrow of Churches, as formerly stained, and propha­ned [Page] [...] [Page] [...] [Page] with Superstition. In which respect, our Churches now in the mercie of their lippes, haue no milder tearmes then these: Temples of Baal, Jdoll Synagogues, Abominable Styes.

Thus this holy peece of Seruice of Foun­ding Churches, which sincere and reuerend antiquitie, accounted so honorable, is now by busie heades, who haue a Forge in their braines quicke in tongue, & slow in braine, made disputable; yea the contrary not only to be allowable, but commendable, yelling like Wolues in the language of Edom, Psal. 137. Downe with them, downe with them euen to the ground. And here they bring in precept & practise of Scripture, as shooes that they draw on the feete of the cause: as this charge and precept giuen to the Israelits: Yee shall vtterly destroy all the Places, Deut. 12.2. wherein the Nations which yee shall possesse, serued their Gods: as the prac­tise hereof by Ezechias, and Iehosaphat, fa­mous Kinges of Judah, who subuerted such Altars, and Groues, and Monumentes of Idolatrie, as were any where remayning within their liberties. Hereupon they ten­der vs this laxate conclusion; that for vs to hold vp and continue such Places,1. Sam. 15. is with S [...]ul, to reserue the execrable thinges, for the worship of God.A [...]liu [...] Lam­p [...]idus in Alexandro. Let me first tell them, be­fore I shew them the looseness [...] of their Logicke, as Alexander Seuerus told such [Page] companions in the like case: When as cer­taine Christians at Rome, had found out a vacant and conuenient Place in the Citie, where they might seate & set vp a Church, and there were Victualers that made claime and title vnto it, as being in the veine to vent their commodities, and to serue for the Shambles: The Emperour, though an Hea­them, yet led by Natures direction, could answere them; Jt is better that God should be worshipped any way, then that you should haue your way: Meaning, that it were better to be Superstitious, then Prophane: to which sentence, I subscribe.

Now for the grounds of Scripture which they haue layde, whereupon to builde their cause, they are very weake, there be­ing no more affinitie betweene those times, and ours, that people and vs, then there is betweene Philip the Apostle, and Philip King of Macedonia: For the precept gi­uen out against Canaan, toucheth not vs; wee are there informed how it seemeth good to God, to proceed against them: but it serueth not as a forme, for vs to follow coerciuely against such Idolatrie in others. The Jsraelites were restrained from enter­course and couenantes of peace, with the inhabitantes and people of that place: shall wee therefore collect and conclude from thence, the vnlawfulnesse of Commerce, [Page] League, and Stipulation betweene those of the aduerse, and true Religion?

The Israelites were to roote out the Gen­tiles; is it therefore a consequent by way of comparison, that the reformed Churches should put to the sword, all the whole sect and societie of such as are mongers of Ido­latrie? The intention of that prescription and precept against the Oratories of the Cananites for the seruice of their false Gods,Deut. 12.2. was to haue but one place, which should be the publique Parish of the Land, to which all the people should customably repaire and bring their Presentes of Sacri­fices and Oblations, according to the exi­gence of the law Leuiticall.

The example of the practise of the two Kinges, Ezechias, and Jehosaphat, hath not the vigor and power that hath precept: Examples being not of commaunding kind, and of the force of Lawes that are binders. Examples are Counsailers, but no Commaunders. They serue to direct, but not to draw vs: they are Lessons, but no Lawes: neither are they Lessons but in like causes, as fayling where proportion and equalitie fayleth; as it doth in the instance betweene them and vs. For their Groaues and High-places were dangerous through the iust feare of secret accesse, that the super­stitious sort would haue vnto them. As for [Page] vs, we are in securitie, and on the surer side; our Churches being clensed throughly of the corruptions of former Superstitions, and being onely open to the onely pure Religion: yea being euery way so proper to this Holy vse, great pittie were it that any of them should be diuerted and turned to any other purpose: Wherefore in all Common-wealths and Prouinces, that haue giuen passage and protection to the Ghos­pell; the Churches that heretofore serued to Idolatrie, haue been reteined; only the Al­tars defaced and done away, as the learned man (Zanchius, with approbation) doth ob­serue:Zanch. de operibus re­demptionis. lib. 1. cap. 12. Voi{que} locorum in omnibus ferè regnis et Prouincijs, quae Euangeliū amplexae sunt, Templa ipsa, in quibus Jdololatria admissa fuit, to [...]annes retenta sunt, euersis tantum altaribus. Euery where about, almost in all Kingdomes and Prouinces, which haue admitted the Ghos­pell, the Churches themselues, in which I­dolatrie hath been vsed, haue been retained so many yeares, onely their Altars beeing takn away. Yet the same Doctor telleth vs of the controuersie hereabout, that others not vnlearned haue raysed, while they de­termine the needfull destruction of such Churches: Non desunt pij d [...]ct [...]{que} viri, Zenchius ib [...]d. qui sen­tiunt et scribunt, omnino Talia templa esse diru­enda; There want not such as are godly and learned, who suppose, and deliuer in [Page] writing, that such Churches are altogeather to be broken downe. Of whom I would but aske what fault they haue committed, that they should be so sorely and excessiue­ly handled? For as those creatures are not intellectuall; they are without Will: and where Will is not, Sinne is not: and no­thing but Sinne (I would suppose) is to be punished. I yeeld that occasions sufficient may be offered of the remouall of them, but not in the way of a censure vnto the vnca­pable and vnsensible creature. In the clen­sing of the Leprosie, the House was rather to be purged, then pulled downe. And when the occasion was such, that some­thing of the edifice was to be taken away, rather a few Stones, then the whole Struc­ture were to be remooued. Where that Ma­ladie was immedicable, onely that part that was infected, was to be subuerted, and to be proiected into an vncleane place. So that were our Cathedrals, Leprous places, and receptacles of such corruptions, as they in the foame of their fierie tongues would haue them; they are otherwise directed by this president, then by and by to breake downe the Carued workes with Axes and Hammers.Numb. 16. Eleazar the High-priest, could thinke of a better course, then to make a spoyle of those Brasen Censors, which they that were burned, offered; to conuert them [Page] to sacred seruice, by breaking them into brode Plates for the couerture of the Altar. The Gold, Siluer, Vessels of Brasse, & Iron, that were found in Jericho, Iosua. 6. goodes of exe­crable note, could by Josua be brought into the House of the Lord, and be kept in the Church Coffers. The Bullocke that was fedde for Baal, Iudg. 6. & the Wood of the Groaue adioyning, were consecrated to the sacri­fice of God by Gedeon. So was the Ordi­nance of Moses, that the Gold, Siluer, Brasse,Numb 31.23. Yron, Tinne, Lead, which the Israelites should receiue of the Heathen, should first haue the tryall of the Fire, for the scouring and purifying them of their drosse and cor­ruption, and so fitting them the better for Holy seruices.

According to the Legall prouision, the Churches which formerly haue been as­signed to superstition, haue now passed through the fire of the Word of God; the Word of God therein now being sincerely and vncorruptly deliuered.Cod. lib. 1. Tit. 8. Valenti. Martion. tit. 12. leg. 11. Honor. It is also proui­ded by Law, that the Houses wherein He­retickes did meete, should be adiudged to the Orthodaxall Church. Also, that the Habitations of certaine Heretiques, syrna­med Caelicoles, should be vnited and conso­lidated to the orthodoxall or right belee­uing Church.

In Augustines time, the Emperours dis­possessed [Page] the Donatistes of their Churches, and gaue them to the good and Catholike Bishoppes.Epist. 154. And Augustine is in the minde, that this is an illimited lesson and learning appertaining vnto vs.

But the time is yet to come, to bring in their proofes for such fault as they haue layde vpon the state of our Churches; for which cause they pursue with such hotte contention, their vtter desolation.

The Romanes sending Tarquinius, surna­med Superbus, into banishment, and taking solemne bond by Oath of themselues, ne­uer after to endure any other Gouernour: they could not so be satisfied that so the tyrannie was ouerpast, vntill they had also confined one of his Consuls, against whom they had nothing to say, but that his name was Tarquinius; that it could not be well with the state, and the full freedome thereof be secured, so long as a person of such dan­gerous Name continued in it. So our watchfull obseruers of inconuenient Cere­monies, are not contented that Idolatrie is suppressed, the strong man of Rome thro­wen out of possession, Christ freely prea­ched; vnlesse the dangerous Grounde wherevpon with the soales of their feete such doe tread, be turned vpside downe, and the very Place, be remembred no more. But it is time to depart from this part, and [Page] to handle the next.

It pittieth King Dauid, 2. Of the sumptuousnes of Churches, and of the li­berall main­tenance due to Church­men. to consider how contemptible the Church is, in respect of his Court; and he thinketh it high time to remedie it: And he had throughly perfor­med it indeed, if God had not preuented him in it; as the Chronicles report it, where it is thus storied of him. Now I haue prepa­red with all my power for the House of my God, Gold for vessels of Gold, 1. Chro. 29.2. and Siluer for them of Siluer, and Brasse for thinges of Brasse, Yron for thinges of Yron, and Wood for thinges of Wood, and Onyx stones, and stones to be set, and Carbuncle stones, and of diuerse colours, and all Precious stones, and Marble stones in abundance. Moreouer, because I haue delight in the House of my God, beside all that I haue prepared for the House of the Sanctuarie, euen three thou­sand Talents of Gold, of the Gold of Opher, and seauen thousand Talentes of fined Siluer, to ouerlay the Walles of the House. Wherfore the Cause requiring as much this redresse, as then, (the immateriall Church howsoeuer reformed, the materiall Chur­ches in so many places being laide waste, and made huge piles and heapes of Stones) I take occasion now to speake of the more then expediencie of the francke expences [Page] to be bestowed, for the maintenaunce of such Places, and Persons, as are separated and assigned to the seruice of God.

Churches take their perfection from the end to which they serue; namely, the pub­lique Worship of God, the life and soule of them: the sole respect of the dignitie they haue aboue all other places. And though God more esteemeth the Homage of the Heart, then the Honour of the Place: for which cause Mo [...]es in the middest of the Sea, Job in the Dunghill, Ezechias in his Pallace, Ieremy in the Mire, Jonas in the wombe of the Whale, Daniel in the Lyons Denne, the three young Men in Nabucha­donezers Ouen, the Thiefe on the Crosse, Peter and Paul in the common Prison, cal­led vpon the name of God, and were heard: yet the sanctitie and celebritie of the Place where his Name is called vpon, much ani­mateth Deuotion; when wee may say with Dauid: Psal. 96.9. O worshippe the Lord in the beautie of holinesse.

I put it to your iudgement, as Paul did to the Corinthians, the ca [...]e of Women; whether they thought it seemely, that a Woman should be bare headed in the Church? Thinke yee it seemely, that Gods Church should be no better then a Kitchin or a Barne? It is the quicke expostulation of the Prophet.A [...]g. 2. Is it meete that yee should dwell in [Page] seeled Houses, and the House of God lie waste? Man of all creatures, is the worthyest: But euery societie of men, excelleth one man: of societies, that is the most excellent, wee call the Church. No worke may compare with the exercise of Religion, the operati­on of the Church. Religion worketh vpon God in maiestie and power infinite, which requireth the extent and vttermost, that vnfained affections towardes him can af­ford. Our inward affectes are to be opened by outward effectes; as signes must resem­ble the thinges they signifie. Wherefore if Religion swayeth (as it ought) in our heartes, our outward Deuotions must be demonstrated so farre foorth as the Church may be outwardly enabled.

2. By our chearefull contributions to the Church, wee giue token of a chearefull minde we beare to God, to whom when we haue giuen neuer so much, wee account all too litle.

3. The greatnesse of our giftes, doth set foorth Gods greatnesse vnto the eyes of the world, while they behold the account wee make of him, in the condition and qualitie of the Present that we giue vnto him, in­comparably the greatest. For the greater they are whom we honour, the greater re­gard and choyse we make of the Oblations and Donations that for honours sake, we [Page] doe set before him. If we dare not so dis­grace our worldly superiours, by bringing such paltrie and pelting Presentes vnto them, as we vsually bring to God, euen the refuse of that we haue: doe not we appa­rently bewray that our acknowledgment of his greatnesse is but counterfeite: that our dread to them is heauier in the weights, then our feare towardes him? To the whole Schole of such our moderne wise Hypo­crites, the Prophet Malachy readeth this Lecture.Mal. 1.8.14. If yee offer the blind for sacrifice, is it not euill? Offer it now vnto thy Prince, will he be content, or accept thy person (saith the Lord of Hostes?) Cursed be the deceiuer, which hath in his flocke a Male; and ha­uing made a Vow, sacrificeth vnto the Lord a corrupt thing: For I am a great King, (saith the Lord of Hostes.) Wherefore no maruaile though Caynes Oblations were taken vnkindly at Gods handes,Gen. 4. as offe­ring the meanest and leanest that hee had. S. Paul maketh Loue the latitude of the Law.Rom. 13. Now as Wine is not onely sweete in it selfe, but also sweeteth all things that are tempe­red with it: so Loue, make all our Legacies seeme light, that wee giue to God, how so­euer otherwise in outward valuation, they may be esteemed liberall.August. tractat. 27. in Ioh. And heere I say with Augustine, Da mihj diligentem, et sentut [Page] quod dico; Giue mee one of louing affecti­on, and hee shall find what I say. As Jacob accounted the whole seauen yeares seruice performed for Rachel, to be but a short ap­prentiship, out of the load of his Loue to­ward her: so whatsoeuer wee bestow vpon the seruice of God, Loue accounteth it but litle more then nothing.2. Cor. 9.3. God loueth a cheere­full giuer. It is the Apostles graue sentence,Rom. 12. Murmure is the murderer and cut-throate of Charitie: and so much in effect the same Apostle telleth vs. And wee may compare it to the Coloquintida and deathfull Hearbe that the children of the Prophets found in the Potte,2. King. 4. Bernard. which turneth Amor [...]m into Amarorem, Sweetnesse into Sowernesse: Loue into Loathsomnesse: yea, such in their Donations, are like vnto the Iewes, that mi­nistred Wine to Christ vpon the Crosse, but mingled with Gall. A good Worke done to Gods Church, is like vnto good Wine; but not performed couragiously and currantly as it ought, there is the very Gall of bitternesse in it.

4. Hath God giuen vs such varietie of all thinges of such perfect beautie, to be be­stowed vpon our pleasures and our sinnes, to vses of meere vanitie, without reseruati­on of any of them to himselfe in the duties and seruice of pietie? No, he telleth thee by Salomon, Pro. 3.9. that he will be serued with the [Page] chiefe of thine encrease, that he will haue Tithes of all kinds,Mal. 3.10. brought into his house, not shred with the shredding Kniues of Prescriptions and Customes. Heerevpon saith Origen: Origen. in. 18. Num. hom. 11. Qui colit Deum debet donis et ob­lationibus agnoscere eum Deum omnium. He that worshipeth God, must by his giftes and ob­lations, acknowledge him to be the God of all thinges.

5. Is the wealth of the world, brought into Princes Exchequors, as the assignes and substitutes of God, the more to grace them, for their Persons sake; and thinke wee the meanest meete for him, such as the mea­nest of thē wil scorne? The Apostle S Paule, calleth Couetousnesse, Idolatrie; because wheras Nature would haue vs honour God with our Goods; Wee in an awke and re­fractorie fashion, make our goods our God: we perswade & sooth our selues, that it suf­ficeth, if wee apply our outward substance to vses of honestie, without other Mens dis­commoditie: and if wee spare neuer so meane a Modicum, quiddam rather then quantum, litle more then nothing, to Pious purposes, wee haue played the proper fel­lowes. Is not our treasure Gods, as well as our time?

6. How giue wee the thinges to God that are Gods, vnlesse by our knowledge, monie tribute, and a part, we acknowledge [Page] his soueraigntie, by whom wee haue the whole.Irenaeus. lib. 4. cap. 34. Wherefore Irenaeus Policarpus his Disciple sayth: Offerimus Deo bona nostra, vt signa gratitudinis, pro illis do [...]is quae recepimus: Wee offer vp to God our Goodes as signes and gages of gratitude for those giftes.

7. It is a Rule in Nature irrefregable, and as cleare as the Sunne, that God is alwayes to be honoured with our Goodes, in signe of the goodnesse of our mindes towardes him, as thereby witnessing him the Donor, & Founder of them. To honour him with our Goodes, is not onely honestlie and in­offensiuely to vse them: but to alienate and separate a portion of them to the vse of him: not that Giftes are the supplies of his wantes; but meanes for the outward main­tenaunce of his ministrie: least by other­wise kissing our owne handes, and making Fortune the Foundresse of our estate, wee forget our selues whose seruantes wee are. But as Nature teacheth vs to prouide good thinges, so it would we should as much as we may, procure the permanent estate and perpetuitie of them: Wherefore we cannot but honour and admire the Wisedome of such Statesmen, that were so politiquely prouident, as such benefites as they left be­hind thē, they could make standing & du­rable. In which propertie, Lycurgus is more to be esteemed of, then Solon, and the Spartan [Page] before the Athenian Common wealth. But the first Donations of honour, that are per­manent, are Temples; which auncient Sim­plicitie imbracing true Pietie, hath careful­ly erected, and maintained sumptuously; so as these times might truely sing with Dauid: Power and beautie is in his Sanctuarie. Looke wee backe vnto the primitiue age vnder Moses, and it will teach vs this due­tie: was not all the care that could be taken, that all the appurtenaunces to the Taber­nacle, should be so specious, pretious, pom­peous, as curious art, and excogitation, could conceiue and compasse?

The Contributions that came in first in­to the Tabernacle, and afterward to the Temple at Ierusalem, out of the voluntarie dispositions of men, grew to be so great, as very difficultly could be valued; when the Tabernacle was set vp with al the furniture vnto it, as wandring in the Wildernes, it could not be wealthie: Yet the donations of the Princes of the twelue Tribes,Numb. 7.85.86. what in Vessells, Booles of Gold and Siluer, a­mounted to the worth of 2000. 400. Sicles of Siluer, 120. Sicles of Gold, euery Sicle weighing halfe an ounce.

Come wee on ward, to the raigne of Salo­mon, how francke he was to the Church, the Registers and Chronicles of these times tell vs;2. Chro. 29. besides the Stuffe that he did lay in, of [Page] Timber, Marble, Stone, Iron, Brasse, Copes, pretious Stones; the Monie left him by his father Dauid to that vse, came to the rate of 8000. of Gold, and of Siluer seauenteene thousand Chichars, euery Chichar contey­ning a thousand and 800. Sicles; so euery Chichar weighed 900. Ounces: whereas all the charges of the Tabernacle exceeded not the value of thirtie Chichars.

Come we lower to the time of the peo­ples returne out of Babylon, when they were brought vnto a low ebbe, so as their Purse serued them not to set vp a Temple answerable to the former,Ezra. 2.6.8.6.9 that was destroy­ed: yet was the worke performed in that manner as they best could: so as when all was finished, there remained ouerplus in bancke in the Coffers of the Church, to de­fray future reckoninges 650. Chichars of Siluer, and 100. of Gold. And to the aug­mentation of this Treasure,Nehe, 7.70. Nehemias came in with his lustie beneuolence of 100. Drammes of Gold, fiftie Chalices, 530. Priestly Garmentes. Moreouer, the heades of the Houses were not behind with their Deuotion, offering to holy vse, twentie thousand Drammes of Gold, & two thou­sand pound weight of Siluer. The rest of the people were as holy in their kind;Nehe. 10.33. gi­uing twentie thousand Drammes of Gold, and two thousand Poundes of Siluer, and [Page] sixtie seauen Suites of Garmentes for the Priestes: yea, they bound themselues in a further charge, to giue by the Polle where­soeuer dispearsed, an Annuitie of the third part of a Sicle, which is the sixt part of an Ounce, for the maintenaunce of the Seruice of the Lords House.

Now because the Moueables of the Church were of that transitorie kind, and so many wayes casuall;Numb. 35. Leuit. 25.34. and 27.28. Moses prouided for the permanent estate thereof, by requi­ring of the people 28. Cities, with the ap­purtenances of the Gleabes & Territories to be appropriated vnto God. And hee made sure worke for the perpetuating the same to all posterities, that couetousnesse might not intercept or violate these sacred vses, to the disturbance & discouragement of others in these deuout purposes.

How Christian Princes since that loued Religion, haue prouided for Religion; I re­ferre you to the Chronicles and Calenders of all times. King Cyrus brought out and deliuered to the Church,E [...]r. 1. the Plate of the Lordes House, and placed the Vessels in their proper roomes, which Nabuchadnez­zar before had taken away from thence. The Emperour Maximus prouided,Euseb. eccles. hist. lib. 9. ca 10 li. 10. ca. 5. that such Messuages and Landes as had been gotten from the Christians in the times of persecution, should be redeliuered. Constan­tius [Page] did the like,Et Zozom. lib. 2. cap. 5. bestowing moreouer vpon Holy Church such summes of Monie, as did arise to him out of Images that were molten, and otherwise by way of Subsidie and Taske. Ʋalentinian and Gratian haue their prayse in the Legend and Storie, that they accounted it a part of their profession, to prouide for the poore, and to assigne proper Sallars to Churches.

Many pretious Vessels were bestowed on the Church by the Emperours Constan­tine, and Constantius, as Theodoret deliuereth.Theod. lib. 3. cap. 12. Theod lib. 4. c. 19. lib. 1. cap. 8. lib. 14. cap. 19. The Emperour Valens, being conuerted by S. Basil, graunted certaine Landes and Pos­sessions to Church vses. Hitherto appertei­neth that which Zozomen relateth of the Munificence of Constantine, and that which Nicephorus mentioneth of the Monie sent to Rome by Theodosius, Euseb. lib. 8. cap. 1. Euseb. lib. 8. cap. 2. and of the bountie of Lady Eudoche his Wife. Before the time of Constantine, vnder Seue [...]us, Gordianus, Phi [...] ­lip, Galiēnus, there were more spatious and goodly Churches founded, through out euery Citie; which Dioclesian the persecu­tor, by publique Proclamation afterward layed waste:Euseb. li. 10. cap. 2. Which Maximinus caused to be builded vp againe, in a greater height and beautie then before.

But heere an Obiection wilbe laide in by some; that God was neuer better serued, then when his Churches were no better [Page] then poore mens Cottages, as more sutable to the simple nurture of the Gospell?

To this I answere, that one and the selfe same worke is often done to diuers endes. The masse of mony laid out by Herod about the Temple, was out of the pride and am­bition of his minde: Whereas Salomon and Constantine in the like endeauours, were in their affections, Pious and Religious. What intent soeuer wee bring to such thinges, it is nothing derogatorie from the thinges themselues. God at no time hath yet told vs so much of his minde, that his fancie standeth more to the building that is base, then to that which is beautifull: and that he will not haue his seruice else where, then in an homely House. God neuer hath been more honored, then when the vtmost Costes haue been bestowed vpon his out­ward Temple. And this rather agreeth with the state and magnificence of Iesus Christ, and the sublimitie of the Gospell: vnlesse we will thinke as basely of Christ, and as abiectly of his Gospell; as in times past the great men about Julian did. When in the times of a generall Persecution, it was ob­iected to the Church, that their seruice in their Temples was not so solemne, an­swearable to the honour and maiestie of God: answere was made thus: The best Temples that we can dedicate to God, are [Page] our sanctified soules and bodyes.

Thus when their estate would not suffer them to haue stately Churches: the chiefe Fathers contented themselues in the grace of God, as equally affected to materiall Temples, either sumptuous or simple. But when they were growne to be in better case, their Churches became very costly and curious.

If such liberalitie belongeth to Churches,Of the liberall maintenance, due to the Mi­nisters of the Church. how much more ought the same to be she­wed towards the Ministers of the Church? The neglect whereof hath made a compa­nie of contemptible Clergie-men; for which our name is in obloquie with stran­gers: the base maintenaunce that is made them fraying them of better marke from this function, whereby the Church dores are set wide open, to those that are of base and vnworthy condition.

It was wofull with the Leuites in the old Testament,Iud. 19.1.8 & 17.8.6. when their bare Meate and Drinke, a single and simple Suite of Appar­rell, and ten Sicles of Siluer was the yearely Pension of their paines: when as they might take vp a lodging in the Streetes, for want of better vse and fauour they could finde: Yet this somewhat salueth the sore; that there was then, no King in Jsrael, but euery one did that which was good in his owne eyes. But wee hauing Kinges to [Page] raigne ouer vs, and not knowing what an Anarchie or Interregnum meaneth: Is it not inexcusable that Couetousnesse should get such footing into the Church, as to wipe the Ministers of their Maintenaunce, God of his Allowance the people of the Spiritu­all food of their Soules, and the Poore of the Repaste they should haue for their Bodyes?

Though our Names in the writinges of the House of Israel be great; yet are wee by Nature, but Flesh and Blood as others; and therefore to be tolled on with Rewardes, as others, the best Mediators and Solliciters with such natures. These are the Spurres that pricke vs forward to euery professi­on; which being taken away, wee are no­thing quicke and liuely in our places.Cicero. Honos alii artes, et omnes in [...]en [...]untur ad studia gloriae; It is Honour, that feedeth & fatteth Artes; and Glorie, that giueth incitement vnto Studie. An Orator spake it, and a Philoso­pher confirmeth it,Aristotle. where he sayth: Honos est praemium vertutis; Honour is the wages of well doing. And where this is in place, Learning taketh place; according to the note the Poet giueth vs.

The regard whereof, put another Poet to his dumpes, and caused him thus to com­plaine his case.

They take off the principall and proper Spurres to euery good action, who with­hold a reciprocall and chearefull retributi­on. Wherefore Caleb in Josua, to him that should first aduenture on the Wall in the siedge against the Enemie, offereth his Daughter to be giuen him to Wife; to giue spirites and life to his magnanimitie.1. Sam. 17. Saul sampled the selfe same course in the Field against Goliah; hee was by and by to be of the Royall blood, that should conquer the Gyant. Dauid did the like,2. Sam. 5. when siedge was layed by him, to the Tower of Shiloh: hee that first should skale the Walles, for his recompence was to be Marshall of the Field; so by Proclamation published at the [Page] Standard.

It was once demaunded, how it came to passe, that there were no professors of Phisicke at Athens? The reason was retur­ned; because there were no Stipendes or Liuing laide out for those of that Learning. The decay of Maintenaunce, wilbe the de­cay of the Ministerie in England. For, aske what is the cause that the properest Wittes forsake this Function, and turne Lawyers, for the most part? Is it not for that they see that a Cluster of Law, is worth a Vintage of Diuinitie? That some one of them can get more in a Tearme, then some one of vs can all the terme of our life? That there the way layeth to vncertaine Riches; and ours is the common beaten path to very cer­taine Beggerie?Plutarce. It was the question Antigo­nus made to Cleanthes: Why doost thou grind as the Mill, Cleanthes? Cleanthes made answere: I labour in this kind, to bring in my liuing. It was noted for a strange indignitie, that those handes that had written so worthily, of the Sunne and Starres, & learning of Astro­nomie, should be so enforced to be so base­ly occupied.

There are three sorts of people, that I must heere encounter, as Enemies to our liuing, and so to true Religion.

The first, are all such, who no better estee­ming of our holy profession, then of an idle [Page] and needles function, thinke they cannot pill, or poll the Church enough of her patri­monie, and allowance. These would haue vs, as the Planets in the Zodiacke, that haue no fixed place: Such as are fixed Starres in the right hande of God, to be Planets of er­raticall, and vncertaine motion:Bernard. Aedibus et sedibus volunt nos effugari. They would haue vs chased out of house, and home. They sticke together, like the skales of Leuiathan, and are confederate, how they might sowe our Lands with Salt, that they might euer remaine barren, and neuer after bring forth Fruite, while the world lasteth to Prophets, or to the Sonnes of the Prophets. The Re­ligion of these men, lyeth in their Larder-house, the Kitchin is their Conscience, and their Gutte is their God; they are meerely Fleshly, and haue not the Spirit. One would thinke, that very equitie should otherwise teach them, & would they should conceiue, that poore Men, hauing beene brought vp by their Friends to learning; after so much Time, Labour, Monie spent, for the attaine­ment of Diuinitie, and hauing made them­selues, sufficient for the Ministrie, they should haue wherwithall, to liue somewhat liberallie. Of this equitie, Saint Paule the Apostle speaketh thus:1. Tim. 5.17. They that labour in the Word and Doctrine, are worthy of double ho­nour. By honour, (according to the Hebrew [Page] interpretation) vnderstanding all outward and needefull prouision, that is to be made for them. As where the same word, beareth the same meaning:1. Tim. 53. Honour Widdowes, which are Widdowes indeed. The honour, being the care that is to be taken for them: In which Sense, Peter is to be vnderstood, wher he sai­eth:1. Pet. 3.7. Let the Wife giue honour vnto her Husband. And the said canon hath consent with that conclusion of the Apostle:1. Cor. 9.14. So God hath ordai­ned that such as preach the Gospell, should liue of the Gospell. And with this his other charge: Be mindfull of those that haue the ouersight of you, Heb. 13 8. who haue deliuered vnto you the Word of God. And with this his other sentence of exhor­tation and monition. Wee exhort you bre­thren, 1. Thess. 5.12.13. that yee acknowledge them who la­bour among you, and haue the charge of you in the Lord, and admonish you; that ye hold them very deare, for their workes sake. C [...]rysostome by the double honour S. Paul speaketh of, vnderstandth Reuerence proper to their persons, and Maintenance for the good estate of their life: an exposition pious and proper to the place.

This Equiti [...], that would haue honoura­ble Maintenance for the Ministerie, is il­lustrated by S. Paul by multiplicitie of ar­gumentes.

1. As first, from the Paritie, and Euen­hood [Page] of it, by these similies that are shrou­ded vnder these quicke Interrogations. Who planteth a Vineyard, 1. Cor. 9.7. and eateth not of the fruite thereof? Who feedeth a Flocke, and doth not taste of the Milke of it? The Assumpt hath application to the Mi­nisters thus. But Gods Ministers are the Captaines of his Armie, 1. Cor. 9.10. the Husbandmen of his Vine, the Shepheardes of his Flocke. Wherefore Paritie perswadeth Prouision to be made for them.

2. The second Reason that runneth vp­on the same Rule of Right and Equitie, is taken à minorj, from the lesser to the grea­ter; and it is thus digested: The mouth of the Oxe that treadeth out the Corne, is not to be mus­led. Therefore by greater consequence, the man of God, is not to be tyed to Racke and Manger, that taketh a greater, and farre better worke in hand: Whose feete bring vnto vs, the glad tidings of peace. Vpon this ground S. Augustine thus disputeth it. Si mendicū non contemnis, quanto magis bouem, Aug. in Psal. 103. part. per quem tritira­tur haec area. If thou despisest not a Begger; how much more shouldest thou respect the Oxe that hath troden out the Corne on the Floare. That this similitude, and the soule thereof, is the Minister of the Word,1. Tim. 5.17. S. Paul plainely telleth vs; for hee that will attaine to the true meaning of holy Scripture, must [Page] weigh what is sayd before and behinde: Wherefore the Apostle hauing said before. The Elders that labour in the word and doctrine, 1. Tim. 5.17. are worthy of double honour: Vpon the necke hereof, this inference commeth in place, in the next verse. For the Scripture sayth: Thou shalt not mus [...]e the mouth of the Oxe that treadeth out the corne. 1. Tim. 5.18. Wherefore suffici­encie of allowaunce is to be made to the Ministers, as the merite of their Mini­strie.

1. Cor. 9.11.3. The third Reason layed downe, to enforce and plead this paritie is, à maio [...]j, formed from the greater to the lesser, thus: The Minister layeth out thinges Spirituall to the people, which are of an inualuable estimation aboue temporalles: Wherefore thinges temporall as a tribute, doe belong vnto him. The whole effect of this Argu­ment is in this Question of the Apostle: Is it a great matter that I reape your carnall commo­dities, hauing sowne among you such Spiri­tuall vtilities? Thus the hand of this argu­ment, holdeth vp chearefully, the Ministers maintenance, by the head.

1. Cor. 9.13, 14.4. The fourth Aduocate in the cause, is a similitude that layeth betweene the Mi­nisters of both Testamentes. It speaketh in this wise: The Leuites and Priestes that were vnder the Law, meerely in liew of their labors in their calling, were well pro­uided [Page] for: Wherefore it is an vnchecked and vncontroled consequence, that the able Ministers of the new Testament, which is of the Spirit and not of the Letter, should haue liberall allowance. This whole case is considered in these wordes: K [...]ow yee not that they who minister about holy thinges, eate of the thinges of the Temple? & those that serue at the Altar, are parta­kers of the offeringes at the Altar? From hence he draweth the reddition and vse of this comparison thus: So h [...]th God orday­ned, that they that preach the Gospell, should liue of the Gospell.

Now, how the Ministers are to be proui­ded for, and of what proportion their pro­uision ought to be, it is not to be arbitrated by the shallow heades of the crew of these Catchpolles, whom wee heere encounter; but by the Oracle out of heauenly Sanctu­arie, and by decision of Diuine doctrine, that speaketh better for vs, then we can for our selues; the best Vmperer, and determi­ner. Of this matter: wherefore take we view of the allowance, that was made for the Le­uites, in the Law? and if ye thinke not more basely of the times vnder the Ghospell, then of those vnder the Law; yee will thereby consider, what maintenaunce is most meete, for our moderne Ministerie.

[Page]1. First, as touching the Gleabe landes, that were consecrated to the Church, and were in the occupation of the Leuites vnder the Law,Num. 35.4. they had 48 Cities, with the Sub­urbe groundes that lay round about them; and were, as it were the girdle, that did com­passe them in,Ios. 21. the latitude, and length of them being 2000. Cubits euery way, which in a Region, of such narrow precincts, and boundes, was a very great proportion.

Numb. 18.21. Leuit. 17.30.32. Mat. 23.23.2. If wee consider the Tythes that were layed out for them, they were of all profits, without Deduction, Reseruation, Diminu­tion, as of Corne, Wine, Oile, of all Fruites, and Hearbes, of Heardes and Flockes of Sheepe.

Exo. 34.19.20. Ezech. 44.30. Nehem. 10.36. Numb. 18.15.16.3. For the First fruites, that were then an appurtenance to the Priestes; they were of the Cattell of all kindes, as of Bullockes, Sheepe, Goates; and of all other thinges, the price was payed them, and as they the Priestes them-selues would sette downe. Moreouer, the first borne of Men were theirs; fiue Sicles of Siluer being the rate that euery one of them seuerally was to pay for his Ransome,Num 18.13. Deut. 18.4. Ezec. 44.30. Nehem. 10.35.37. Num. 18.8.14.19. Ezech. 44.29.30. and Redemption. Finally, the first of all thinges, that should first ripe, were of the nature and propertie of first Fruites; as of Oyle, Wooll, Meate.

4. Whatsoeuer things were of the quali­tie of Oblations, Vowes, & of things Con­secrated [Page] to God,Num. 18.9.11. Ezech. 44.29. Leuit. 24 9. [...]at. 12.5. Sacred and Sequestred from the common vse, were also the porti­on of the Priests of those times.

5. Whatsoeuer thinges, were deuoted to God, by way of oblation, out of euery guift of the People, out of euery Trespasse Offe­ring, and euery Shake Offering, with all the guiftes of the Children of Isra [...]ll, which were shaken, and the Shewe-bread, all these (I say) accrewed to the Priests.

6. Likewise,Numb. 18.18. Leuit. 7.8. out of euery Sacrifice Eucha­risticall, the Breast, and the right Shoulder, were the Leuites fees: And out of other Sa­crifices, they had the Shoulder, the two Cheekes and the Panch: and from all such Sacrifices as passed through the Fire, they had the Skinne.

7. It was also no small profite that came to them by this meane,Exod. 23 17. Exod. 34.20. that euery Male an­niuersarily was to shew himselfe before the Lord, and to come with his beneuolence, and not emptie handed in any wise.

8. Lastly,Nehem. 10.9.35.37. all these dueties were to be brought into the Lords House to the Priests and Leuites. And if any were desirous for his ease, to compound for these profits, with the Priests, and not to pay them in kinde; they were to answeare the Priestes, accor­ding to their demaunde, and to adde a sur­plusage, of the fift part, for this their agree­ment: And where at any time, such duties [Page] were deteined, eyther in the whole, or in part: The Law bound him, to present a Ram for an oblation, and beside, to make satisfac­tion, for the detention of such duties; and further, to come in with a fift part, for more sufficient, and Plenary amendes.

By this suruey, thus made, and set out vn­to vs, it is euidently seene, that the mainte­naunce for the Minister (for the quantitie,) was liberall, and for the qualitie honorable, and it was the bountifuller, and the better, in that it was perdurable, and perpetuall, and entailed to their posteritie: Whereas the stipende and allowance, that we doe pleade for, is transitorie, and dieth with vs. So that might we fare as they, yet are wee to prouide from that portion, for our Wiues, and Children, and so thereby, annuallie to liue at a meaner proportiō Now reason in­duceth me to thinke, that as our Ministry, excedeth theirs, so our maintenance, should exceede theirs. I speake not this to inricth the Church, by impouerishing the Com­mon-wealth, as though I care not how it went with others, so we might haue e­nough. No, I hold heere with the Golden meane, and with such meanes, as are meete for so worthie a calling, whereby Schooles of learning, may be lifted vp, as the Cedars of Lybanus, as the Cipresse trees in the mountaines of Hermon, by which they are [Page] beautifull as the Oliue tree, delightfull as the Rose, and spreading abroad their Bran­ches as the [...]erebinth. Wee teach none by their bountie to be Beggers; that being the Logicke and Learning of the paultrie hun­grie snowted Priestes of the Law, who cal­led vpon the people in Christes time, still to bring to the Altar: Albeit their Parents thereby came to miserie, whom by the Law of God they stood charged to relieue.

Such prowling plodding Preachers were the Papistes in times foregone, sucking and soaking the simple, like Leeches; euer crauing, and n [...]uer crammed; leane and euill fauoured like Pharohs Cowes, though they were neuer so well kept. Wherein they so thriued for a time, engrossing whole Lordships vnto themselues, as had not a Supersedeas by the Statute of Mortmayne been graunted against them, they would neuer haue had their Qusetus est, vntill they had sucked the Blood out of the Veines, and the Marrow out of the Bones of the Politique body.

At the first,Cod. lib. 1. tit. 5. leg. 1. it was free for euery one by the Imperiall Lawes, to collate whatsouer he would vpon the Church, without any exception: but then were the times that the Church was in pouertie, and vnder per­secution. But afterward, when as Church­men could not be content, but they must [Page] needes spread a Net with Cordes, for euery ones possession, and grew into the disease of the Siluer Dropsie, their lustes being illi­mited: Restrictions as rules, were made a­gainst such as could not otherwise rule themselues. Wherefore it was enacted by Iustinian, Cod. lib 1. tit. [...]. leg. 16. that no Legacie bequeathed to the Church, exceeding the value of 500. Crownes, should be good in Law, without some act done before the Magistrate; yea, their owne Canons come in with Cautions against such catching couetousnesse; as that which beginneth thus: Ecclesia rapaci­tatis ardore, Decret par. 2. caus. 12. q [...]. 2 can. 49. Gregor. Can. 74. The Church must not greedily incroach vpon the thinges pertaining to an other. As that which runneth thus; Non vlira quinquagesinam partem; A Bishop must not giue aboue the 50. part of the Church goods vnto a Monasterie. In this one poynt, Aurelius Bishop of Carthage, bea­reth honourable commendation of S. Augustine: That whereas a Rich man of Carthage hauing no Children, bestowed all his estate vpon the Church, reseruing it to himselfe for tearme of life onely; and it fell out that the man afterward had Children. Reddidit Episcopus nec opinanti, Ad fratres in eremo serm. 52. ea qua donaue­rat. The Bishoppe beyond his expectation, made a surrender and restitution of it. In po­testate habuit Episcopus non reddere, sed iure fori, non tur [...] poli. It was in the power of the Bi­shop [Page] not to restore the Guift; but by hu­maine, & not heauenly Law. To this poynt appertayneth the allowaunce hitherto alledged, that was layed out for the Leuites, of their Tythes and Territories: The number of their Citties, were without num­ber; they were not to be more then 48.Numb. 35.5, 8 of them in all; and euery Cittie had her par­cell of ground appoynted it, in length and breath to be within the measure of three thousand Cubites.

But these companions the Catabaptistes of our time, with whom hitherto we haue had conflict, may happily obiect against that which hath thus been treatised, the exam­ples of those two Worthies, Nehemias, and S. Paul: Paul making the hard labour of his hands, the Porter that brought in his liuing; for so was his protestation before a Synod and Conuocation of Bishops,Act. 20.34. These handes haue ministred vnto my necessitie, and J haue coueted no mans Siluer, Gold, Garmentes. Nehem. 5.15. And Nehemiah likewise in effect witnes­sing no lesse of himselfe, when as hee told them how he spared them in a reuerence towardes God: Whereof the precedent Princes spoyled them, and made a prey of them, by aggrauating & surcharging them both in Meate and Monie.

This Obiection is but idle and addle, and is scattered like foame. The examples of [Page] them both are nothing lesse then generall, as particular to the nature of those times wherein they liued, & in that sort singuler. It is a grosse and impudent opinion, vnder the pretence of these two Presidentes, and shrowde of such examples, to euict this consequent, that all Ministers in like man­ner, are to be put to the manuall Trades, to prouide for themselues. Chr [...]sostome thus answeareth them; That the people is to minister to the wantes of the Pastors, least through distraction, their mindes be with­drawen from the greater and better medi­tations and actions.

Ministers cannot possibly set their heads and handes to worke togeather; that is, they can not read it, and trade it; be Orato­res, and Aratores; be Preachers, and Plough­men; be Teachers, and Tent-makers, vn­lesse they had the extraordinarie dispensa­tion of Preaching and Prophecying, and knowledge of the Word, as S. Paul had, when he laboured with his handes, and liued by his worke. Neither did the Apo­stle Paul euer denie, that hee at any time receiued Wages of the Churches: but this is all he sayd, that he did forbeare to charge them when as it was so meete for the edifi­cation of the Church. So the poore estate of the people at that present, was that which wrought in the bowelles of Nehemiah, to [Page] take that pittie in a pietie toward them.

What? are the Ministers to be rancked among Theeues and Robbers in demaun­ding and exacting such Maintenaunce from the people, as is due by desert vnto them?

Who so list to see further discourse a­gainst this cursed crew wee haue thus coupled with; I referre him to the second Booke and seauenth Tractate of M. Bu [...] ­lenger, against the C [...]tabaptistes. And thus haue wee mousled the mouthes of these Miscreantes.

But now wee are to single out the second sort of Aduersaries to the Ministers main­tenance, and to gaincope them as wee can. And they are those who making the same a simple Ceremonie, recke nothing at all of Conscience or Pietie. We shal determine a­gainst them, that it is not a case of custome, but Conscience, to pay their Tythes vnto the Church; the Tenth being the Tea­chers Tribute, and the very Wages of the Lordes Workeman. And that it is as foule a sinne to defraude him in this duetie, as it is to detaine the Meate or the Monie of the labouring man.

And first,The reason of the institution of Tythes. this very manner of mainte­nance, which is by Tithes, is not without present and very good admonition, the oc­casion of the primitiue institution thereof; [Page] that is, that the people might acknowledge their dependant estate, vpon the blessing of God, vpon the labours of their handes, holding thus in Capite all their whole estate: and therefore that in iustice and very con­science, they can doe no lesse then to offer the tenth portion of Gods benediction, to the supportation and continuation of Re­ligion. Wherefore our answere touching the payment of Tythes, is affirmatiue, and is this; That Diuine law would so haue it, that Equitie so requireth it, that it is need­full to the conseruation of the Ciuill socie­tie, that it should be so.

But as we know that this Law of Tythes hath been enterteined of the morer Nations by their voluntarie consent: so on the o­ther side, wee are not to learne, how some haue arraigned the Exaction of this duetie of absolute Iniquitie. Of this side are all such as are of the Schismaticall & seditious sect, that breake through the Ranckes and Classes of all order, who neither would pay their taxe or tribute to Caesar; or otherwise the iust Debt they owe vnto their Neigh­bour, were it in their power. But in an af­fected and infected singularitie, hungry of nouelties, would take away both Celestiall and Ciuill Lawes from the heart and nauell of humane societie; wee haue also Diuines of no vsuall Learning, who checke our o­pinion, [Page] denying Tyths to haue ground and foundation, by Diuine ordination: and o­thers, that their prerogatiue hold vpō Law that is positiue: and others would haue them to be otherwise ordained. Wherefore I consider how warily I must walke, that I giue no conuinence or countenance to the insolent neighberhood, to open a casement to let in innouation, neither that I go about to incircle the simple, or to lay Snares for the weaker Consciences: And finally, that good Men, Cities, and States may not be debarred or defrauded of their right.

Now to open the Veine of this Questi­on the better, though all that they say, are not the rules of our Iudgement, we wil first haue the verdict of the Ciuill Lawyers, so farre foorth as it may duely be admitted. And first,§. 1. De Dec. Decima est omniū bono­rum mobillū licitè quaesi­torum pars decima, Deo data, diuina constitutione debita. their definition they giue of Tythes, maketh much for our side: for thus they define them.

The Tyth is the tenth part of all moueable Goodes lawfully gotten, giuen vnto God, and due by Gods ordinaunce. But this last clause wee qualifie and helpe by distinction of the threefold Law of Moses; which is partly Ceremoniall, partly Iudiciall, and partly Mo­rall. That the Ceremonis are voyded by the comming of Christ, wee are taught by the Apostles, and Christ himselfe: Those of the Iudicialles, that concerne the Politique [Page] and Ciuill gouernment, may be vsed, or refused as vse may permit, there is none but doe acknowledge it. But the Moralles are binders and standers, and are neuer out of date. Now the Law of Tything, seemeth to be compounded and confected of them all, and to be a medlie of them.

The Morall part, is the Equitie of the Law which is perpetuall; that as the Leuitu then liued of the Tenth, so no lesse reser­uation and deduction at all times is to be made for the Minister of the Gospell.

The Iudiciall part was in this; that by this Law, Equalitie was preserued among the Tribes of this people; that whereas no Land came to the Leuites share, when as the Kingdomes of Canaan were deuided among the Tribes; the Tenth part set out for them out of euery Tribe, made their Estate and Maintenance proportionall.

Thirdly, the Ceremonie of the Law was in this; Because the Tenth was due to the Priestes and Leuites for their seruice at the Altar, & as an appurtenance to their Priest­hood; in which respect, we cannot vphold the custome of Tythes, the Priesthood of the Law being quite abolished.

In the state of the Question that wee are to decide,What we call properly Tythes. whether Tythes be still payable by the Law of God, or not; we onely take them for proper and true Tythes, which [Page] are bequeathed to God out of our moue­able Goodes, indifferently deuided into the Ten [...]h part: of which there are three sortes.

• 1 The first, are of all such as are called Praediall.
• 2 The second, are those as are said to be Personall.
• 3 The third, are Neutrales, but meere mongrels mixed of them both.

Prediall, are they that naturally arise out of the encrease of the earth.

Personall, are they that are of the fruites of the labour of the person, whether by Traffique, Warfare, Hunting, or any other endeauour or exercise acquired.

The Neutrals and Mongrels, I meane all such which partly accrew by the encrease of the Gleabe, or the Cattle that encrease by the feede thereof, or otherwise brought vp vnder the care of mans hand.

Now for the fuller examination and try­all of the cause in hand, wee will. 1. Pro­pound such principall Obiections as are layde in against it. 2. In the next place, we will scatter and dissolue them. 3. We will produce and lay downe our Reasons, that preuaile so with vs, and perswade the matter.

1. Such as take the Negatiue and De­structiue part, doe dispute thus against vs. [Page] None of Moses Lawes which are onely of Ceremoniall or Iudiciall nature,The Obiecti­ons that vsu­ally are made against tythes, as not due by Gods law [...] do in al things charge, binde, and concerne vs that are vn­der the Gospell. But this Law of Tything, is Mosaicall, and hath reference alone to the Iudicials or Ceremonies: Wherefore they hold not with vs, and our times.

The Minor or Assumption of this Syllo­gisme, that Tythes are Mosaicall, and of the Ceremonies or Iudicials of Moses, they thinke they stoutly prooue, in that they finde this Text in Leuiticus. All the Tythes of the seede of the land, Leuit. 27.30. and of the Fruites of the Trees, are the Lordes; they are holy vnto the Lord. Now this they make a Case either of Ceremonie or Iudgement, or otherwise a Compound of them both, in as much as reason Naturall, aswell admitteth of the Eleuenth part, as of the Tenth: And therefore, that Christians are not by Law compellable vnto Tythes; or that the sayd Law extendeth vnto them, they peremptorily doe conclude.

2. Secondly, they reason against vs in this wise. Such Preceptes and Burthens as neither Christ nor his Apostles haue layde vpon our neckes, wee stand not bound to beare: But this burthen of Tything, nei­ther Christ nor his Apostles haue imposed vpon vs; wherefore wee Christians are not charged with them.

The Assumption of this Reason, they [Page] would countenaunce by these Authorities, and Suffrages of Scriptures; as where Christ sayth:Math. 28. Teaching them to keepe all such thinges as J haue commaunded them. As where S. Paul saith:Act. 20. J haue shewed vnto you the whole counsaile of God. But in all the Wordes and Writinges of Christ, or his Apostles, there is no Commaundement touching Tythes to be found. And whereas some insinuati­on seemeth to be made thereof in this sen­tence of inuectiue of Christ against the Pharises. Woe be vnto you, for yee Tyth Mynt, Math. 23. Anisse, Comin; but yee neglect the greater mat­ters of the Law: those thinges yee ought to haue done; but not to haue left the other vndone. These Words, they tell vs, must be restrained to that time that the Law was in vertue and vigor among them: Wherefore they con­clude, That Christians are wronged, that are tyed to Tythinges.

3. Thirdly, it seemes to them indigni­tie, and iniquitie, that such as are not vnder Law, but vnder Grace; should be vrged to those yoakes, of which they were free, that liued before the Law. But such bon­dage (say they) is brought on vs, by the payment of Tythes: Wherefore such a Rule so contrary to right, is to be reuersed.

The first part of this Argument, they take to be perspicuous, in as much as wee Christians haue now, in re, those Graces of [Page] God, which our Forefathers enioyed but [...]spe. What they had onely in expectati­on; wee Christians, haue in full and plena­rie possession.

The Second part of the Reason they main­taine thus; In as much as before the times of the Law, Tythes as a duetie, could not be demaunded: but that whereas Abraham d [...]d pay them to Meicheze [...]e [...]h, it was free­ly, not forcedly. And whereas Iacob in the like, became a votarie, it was not absolutly, but conditionally. Hereupon they giue vs admonition of caution, that we doe not by this Introduction of Tythes, make the bet­ter times of the New Testament more grie­uous then the old by our owne Constitu­tions.

4. They yet discharge more shot against the body of this cause; and thus they doe dispute.

The people of the old Couenant, were principally charged with Tythes of foure sortes. 1. Of the first kind were they, as were payable by the people indistinctly to the Leuites. 2. Of the second propertie were such, which were deducted from these Tythes of the Leuites, and to be leuied for the High-priestes. 3. Of the third quality were such, which euery one of the people seuerally layde aside for the furnishing of Feastes when they should be at Jerusa­lem; [Page] to which the Priestes were solemnely inuited. 4 The last were all such, which were euery third yeare, gathered for the reliefe of Strangers, the Fatherlesse, and Widowes. But wee that are vnder the Gos­pell, are not bound to the second third or fourth kind of Tythes; and therefore not to the first.

5. An other of their speciall Reasons is this; Were Tythes payable, and due by the Law of God, they should be euery where due; and he should sinne grieuous­ly, that should any way detaine them: But many Countries and Common-wealths are not acquainted with this fashion: where­fore they are not due by Diuine iniuncti­on.

6. Againe, they put on thus; What thinges soeuer are vnder the same kind, are vnder the same Canon: But Tythes, First fruites, Oblations, are vnder the same kind; Wherefore, First fruites and Oblations, are as well to be commaunded by Canon, as Tythes: which to graunt, is to open a broad Dore to let in all the Priest-hood of Moses, and againe to bring our selues in­to that bondage from which by the Gospel we are deliuered.

7. Finally, they would thus conclude the cause against vs. It seemeth that to be iniustly of others demaunded, which being [Page] giuen to others, is so vsually to badde endes and purposes diuerted: but how wretched­ly and wickedly the Bishops and Priestes haue abused their Tythes, in the greatest part, none can be ignorant: Wherefore it were better they were left to their owners, then so shamefully to be wasted by such misgouernours. Thus fulnesse of Bread (forsooth) hath made the Children of the House, wanton; and therfore without more adoe, it may be taken from them, and deli­uered to Dogs; Reuenewes haue ranckel­led Religion; and Tythes in Gods sight, are of no better reckoning, then the sacri­ficed Blood of Goates.

Many more of their queint conceites might heere haue been remembred, which the Schoole of Anabaptistes hath published. But these are the mainest among many; & the choisest of the companie, which we are now to scatter like foame, and to turne into Spiders webbes, and that in that order, which we haue propounded in the part of the aduersarie.

The first Ob­iectiō against Tythes, an­swered.To their first Reason, we lay in this An­swere: Wee cannot allow simply of their Maior Proposition, or wholly admit of it; but some distinction therein must be vsed. For as we doe not renew repealed Ceremo­nies, so we cannot yeeld to this; that such cyuill Ceremonies, as were in times of old [Page] prefixed and prescribed to the Iewish peo­ple, are vniuersally reuersed: but wee fur­ther suppose and determine with our selues, that such as appertaine to any Magistracie, or estate are necessarilie to be kept. For whatsoeuer ordination or function is bor­rowed or deducted from Jewes or Gentiles, vpon any certaine or necessarie ground, to some proper respect had to any policie; the same as proper & peculiar to that place, hath the force & power of a binding Law, and may not with a safe Conscience of any of the sayd Subiectes, be voyded or viola­ted. For what shal let the Politique powers to take Lawes from whence they list, as the Romanes did frō the Athenians, & the Cities of Germanie from the Venesians? Now Mo­ses is no meane and ordinarie Law-giuer, but is easily the best of the Bunch, if you shall sute, sort, and sample him with Theseus, Romulus, Minos, Numa, Solon, Lycurgus, and the rest that are of that rancke; Nay the Lawes then giuen to the Jewes, heerein espe­cially doe commend themselues, that they hold in Capite, and haue the God of Heauen, himselfe the founder of them, to the vse of his owne People, his royall Nation, and pe­culiar Inheritance. In regard whereof, I see no cause why wee should so litle esteeme of them, or esteeme at all of this Maior Propo­sition, of this their first Syllogisme pro­pounded [Page] vnto vs For the Minor or assump­tion of the sayd Syllogisme, wee partly doe accept it, and in part reiect it. Wee con­fesse that the Precept of Tythes is Mosaicall, so farre foorth as by Moses the Minister and Messenger betweene God and them, it was pub­lished and deliuered. But as Moses had this immediatly in commandement from God, we cannot but arbitrate it to be of Diuine condition. And whereas our Aduersaries would put by the Moralitie thereof, while they behold how naturall Reason standeth for the Eleuenth, as for the Tenth propor­tion: in this wee cannot agree, or ioyne with them. For the charge concerning Tythes, is for the most part, meerely Mo­rall, as implying and hauing this reason in it, suggesting the needfull maintenance of such, by the publique charge, who haue imployed their labours and endeauours vpon the seruice of the publique Estate; which not obscurely the Scripture doth signifie,Mal. 3. the Lord himselfe thus speaking by Malachie: Bring yee euery Tyth into my Grauarie or Store-house, that there may be pro­uision in my House. Which Reason is assumed and confirmed by Christ and his Apostles. By Christ in this sentence of Iudgement he awardeth:Mat. 10. The laborour is worthy of his hyre. By S. Paul, who taketh the same Text from Christes mouth,1. Cor. 9 and schoolieth and varieth [Page] vpon it, as you may see in his first Epistle and ninth Chapter to the Corinthians, by many instances and resemblances. Yea this Reason went for currant in the World, who albeit they layde out their Tythes to Impostors and Deceiuers; yet to the Apo­stles and true Preachers of the Gospell, they gaue stipend and maintenance, as their due allowance. Wee doe easily acknowledge, that this Law of Tything, in respect of the kind of it, is to haue place among the Iudi­cialles. But if the Christian Gouernour shall rather thinke good of the Tenth part, then of the Eleuenth, to be payde to the Ministers, wee are to stand to that order as by his meanes now retayning the strength & vertue of a ciuill Sanction. And so much shall suffice as a Surioynder to this Syllo­gisme.

In their Second Argument as erroneous and false, we denie the Assumption,The second Obiection answered. which denieth the Ordination of Tythes to haue any allowance by Law giuen by Christ, or any his Apostles. For it is not absolutely without Authoritie in this case, for to enter­taine this they say; that Christ hath not strictly tyed vs to a number, yet that allow­ance of Liuing should be layde out to the Ministers, though neuer so large is a poynt by him adiudged and determined. And so much in the former Answere hath been [Page] prooued out of this Mandate in the 10. of Mat. Mat. 10. and further concluded by the same Canon; inculcated by the Apostle, in his first letter to the Corinthians, 1. Cor. 9. in the 9. Chap­ter. At what time our Sauiour Christ and his Apostles preached and planted the Word in Iurie, all the Tythes then were in the handes of the Pharises; which could not by any colour of Law be taken away from them by priuate men; such as Christ and his Apostles seemed then to be. Otherwise without question, had they surrendred vp the Temple to Christ, and submitted them­selues vnto the Ministers of the New Te­stament, all the Tythes hand-smooth had been diuerted by them, to the common Godly vses of the Churches, Schooles of Learning, and to the Tables and Almes for the poore. But whereas neither the posses­sors of the Tythes would preach, neither would depart with their Tythes to such as were Preachers; it came afterwardes to passe not without the iust iudgement of an angrie God, that Nero then holding the Scepter of the Empire, and Felix being the subordinate Gouernour vnder him; that the Priestes were depriued of their Tythes by the Bishoppes, who forcibly tooke them out of their Barnes, whereby many of them through famine perished; which hurlie burlie and ryot, Eusebius remembreth and [Page] storieth vnto vs.Euseb [...] h st [...] c [...] Mat. 2 [...]. But in that Christ him­selfe saith, These thinges ye ought to haue done, entreating there of the streight Tything of the Phari [...]es) he seemeth rather to confi [...]me, then infirme; warrant, then weaken, the Law of Tything. So S. Paul in like maner pleading for Maintenance to proceed [...]rom the Altar to such as serued in office and mi­nisterie at the Altar, giu [...]th sentence on our side in the Law and right of payment of Tythes. For by the Altar the Priest-hood is meant: and by the Fruites and Profites of the Altar, the Tythes are vnderstood. And truely the Apostle there reasoneth the matter from the Holy thinges and place that is Holy, to the Ministrie of the Gos­pell: as also from the Sacrifices and that part of the Sanctuarie which is the Altar, to the due maintenance accrewing to the M [...]ni­ster by his labours in the Gospell. Which is argument euident enough, that it fareth as well with his liking, that the Ministers of the New Testament, as they of the Old, should haue their set and semblable allow­ance whereupon to liue.

3. In their third Argument,Th [...] 3. Ob­iection an­sweared. wee say to them: First, those Fathers in these Primitiue times, before the Law was giuen them, had many thinges in vse, which were not so answearable to the Christian perfection, which Christ hath enioyned, and which in [Page] processe of time by Law were inhibited, and at the last, by Christ reformed. But we say also, that they had many things, which by degrees in the fulnesse of time, God brought into the World; so as their times were the initiation & imitation of mans life.

Wee haue further and fuller to answere, that in the age they liued, there was no such need that any Prouiso or Law should be made of Stypend, for the stay and suppor­tation of the Clergie, in asmuch as the first borne were then Priestes, who by the right and prerogatiue of their birth, had a double part and portion of inheritaunce. Now the examples wherewith they furnish their Argumentes, seeme rather to commaunde then countermaunde Tything. For if the Fathers then in those first times, either vowed or performed Tythes to their Mi­nisters, who then stood in no such need of them, hauing of their owne enough to liue by, and hauing no charge and commaun­dement for Tything; much more should Christians with more chearely mindes, pay their Tithes to such as without such helpes cannot continue their labours in Gods Vineyard; especially for that Christ and his blessed Apostles doe not onely com­mend and commaund this care vnto vs, but vrge them and perswade them by promise of reward to be awarded towardes them [Page] that shall duely and truely pay them vnto such. And this Answere I suppose may giue satisfaction to this third Obiection.

4. To their fourth Argument wee an­swere; that First fruites and Oblations,The .4. Ob­iection an­swered, are now no more required, in asmuch as all Sa­crifices are extinct & buried in the Sacri­fice of Christ, beside the Sacrifice of Prayse and Thankesgiuing, which is neuer out of date. Wherefore according to the Canon; The cause ceasing, the effect, arysing out of the Cause, ceaseth. But as for such kindes of Tythes, by which the poore are main­tained, Christ by a new Law hath rather further confirmed them, then infringed them; when as without limitation of num­ber, or proportion, hee commaundeth vs to giue the remainder to the poore; where hee giueth vs this charge:Luke. 11. [...]1. Giue Almes of those thinges which you haue. Now I should thinke that Christians haue the lesse cause to com­plaine, by how much the easier it is to be subiect to the payment of Tythes in one kind, then to be vnder the burthen of them all: and for asmuch as that which is giuen out of one kind to the reliefe of the Mini­sters, and the poore, and to other good vses, is without dammage vnto priuate mens estate. But vnder the name of thinges abro­gated, that may not be withholden, which is demaunded for such employmentes, as [Page] are to this day needfull, publique and com­mon.

The 5. Ob­iect on an­swer [...]d.To their fift Argument we reply; That many thinges are of such nature, as will not be fitting to euery place alike, but may well in some places be performed, and in o­thersome prohibited For as Cicero sayth for Balbus, The differing estates of Cities, en­forceth a necessarie dissimilitude of Lawes. For all Manners belong not to all men: all Meates goe not downe with all stomackes; one Ayre agree not with all constitutions: so some Lawes are sutable to some people, and othersome to others; and all, and the some are not expedient for all Euery Shooe will not be drawne on the Foote of euery Church: one kind of Medicine or Phisicke is not to be ministred to euerie Stomacke. That Phisicke that fitteth younger age, is not kind for the same Disease when yeares are come vpon vs. One Discipline may be for a Citie, which a Kingdome cannot fare with One Ceremonie may sort with the times of peace which holdeth no corespon­dencie with the aduerse seasons of Warre and Persecution. Wee may not looke that an vniforme Regiment, may serue the Church as wel [...] in her infancie, as in her ri­per and older age: in persecution, and in peace: to her when shee fleeth with the Woman into the Wildernesse, and to her [Page] when shee is at rest with the Doue in the Arke: to her when she layeth desolate in the Caues of the earth, and to her when she sit­teth as a Queene in her Throane: to her when she is at one time vnder the Heathen, and to her when she is at another time vn­der the Christian Gouernour: to her when at one time she dwelleth in Jerusalem, a Citie that is at vnitie in it selfe; and at another, when she is deuided in Jacob, and scattered in Jsrael, & hath no certaine dwelling place: to her in the time when her Bridegroome is with her, and to her in her Widdow-hood when her Bridegroome is taken away from her. Is there any Tunicle or Garment that can fitte the Moone now in the full, after­ward in the waine, subiect by Nature to al­ternall exchange?Psal. 45. The Psalmist telleth vs of the Kinges Daughter, that howbeit her glorie is Wonderfull within, yet her out­ward Attire is of sundry colours. It is well sayd of Musculus: Musculus. Si reuocas temporum illórum mores, primum conditiones et statum quoque illo­rum reuoca; If you will call home againe the manners of first times, first call home a­gaine the conditions and state of the sayd times.Tertull. de vel. virginibus And heere Tertullian his Rule is irre­sistable, Regula fidej immobilis, irreformabilis, caetera disciplinae et conuersationis admittunt no­uitatem correctionis: The squire and rule of Fayth is vnmoueable, vnreformable, other [Page] thinges that appertaine to G [...]ernment and Conuersation, admit the newnesse of Reformation. It was conuenient that the Cōmunion should be celebrated by Christ at Supper time, in the euening; because the Passeouer by the exigence of the Law,1. Cor. 11.15. was to be eaten betweene the two Eueninges: the Communion succeding in the roome of the Passeouer. But this fashion is not so fitte for vs, how be it it pleaseth the Ana­baptistes to reteine it.Act. 8.36. The Apostles Bapti­zed in Riuers and Fountaines: is this con­sequence to be concluded therevpon, that wee must therefore forsake our Assemblies to imitate their Fancies? Were the state of the times wherein wee liue, sembl [...]ble to theris, the Sword of the Persecutor then raging among them, there were some equi­tie and reason for it.

In the times of the Apostles, the Chri­stians sold their Landes, and layde downe the Monies they had receiued for them at the feete of the Apostles:Act. 4.37. Now will any man thinke that this their deuotion is of necessitie to be drawne into custome and common imitation?

In the Apostles times, there were no Vniuersities or Societies of Learning: What shall wee therupon breake downe the Carued workes of collegiate Houses with Axes & Hammers, and disseuer their [Page] Societies? In the times of the Apostles, there were no Hospitals & Almeshouses for the poore; Shall we thereupon be checked for hauing them? In primitiue times, the sacred Bible remained vndeuided into Chapters and Verses: What of that? that is nothing to vs that haue them thus distinguished vnto vs. In auncienter times there was no distinction made of Parishes: but we need not care for that, this Custome carrying such congruitie with our times. But ap­ply wee our selues to the cause of Tythes: Some places haue their immunities by themselues, & are not charged with tythes: yet in liew therof, Ministers are there main­teined by as sufficient supplyes. As S. Paul tooke no Stipende at all of some for his labours in his calling; in as much as hee brought in his lyuing otherwayes; yet doubteth not to tell them, that by right hee might haue claymed it: and that whatsoeuer hee did for some speciall re­spects, his examples should not preiudice or defraude others in that which was their due.

In the like manner wee determine it, that all allowance was made in another kind to them who had not their Tythes in kind, which to those that receiue their Tythes in kind, is not prescribed. And as the aunti­ent Kinges of the Persians, there imposed [Page] no Tribute vpon their Subiectes where they came in with their voluntarie beneuo­lence; which encreased the Kinges Coffers as much as the other: so the examples of such as liue by their sette and certaine Sti­pendes, must not be pleaded to the hurt of them, who are supported and susteined by their Tythes.

The 6. Ob­iection an­sweared.6. To their sixt Obiection, wee make this replication. Albeit Tythes and First fruites seeme to be vnder one kind; yet are they for great cause so distinguished, and deuided betweene themselues, that both of them are not by the same Law to be requi­red. For, First fruites were a certaine kind of Sacrifice, which was rather to be perfor­med to God, then to men; that the rest of the Fruites might be sacred and hallowed, by the oblation of these. Now Oblations herein, were knowne from Tythes, by this marke of diff [...]rence; that these were imme­diatly offered to God, no other middle thing comming betwixt them. But Tythes rather for the maintenance of the Priestes that should execute Gods seruice, then any way to dignifie them, were appoynted to be payde vnto t [...]em. Now the one of them, we acknowledge to be voyded; neither doe wee hold that a [...]y other S [...]crifice beside that of Prayse and Thank [...]sgiuing, to be further required: but we are of the minde, [Page] that the other is not abrogated, or to be ab­rogated. The Sacrifice of Christ being satisfactorie and sufficient in it selfe, wee haue now no more need of other Sacrifices, whereby to Worship God; but there is more then need of setting out of Stipendes due to Gods Ministers, for the vpholding of their Profession, whether by the Tenth or Ninth part, or any other fit proportion: vnlesse we list to quench the light of the Gospell, that hath so commaunded it.

7. To their seauenth Allegation we must answere; That we doe not, or cannot deny,The 7. Ob­iection answeared. that the greater part of men, especially of the sort of sacrificing Shauelinges, haue filthily & nefariously abused their Tythes: but make this the issue thereof, that there­vpon the duetie of Tything should cease, and that the abuse of euery thing, iustly ta­keth away the very vse of the thing it selfe: I cannot behold what should be left where­vpon we should liue. Doe not Doctors and Learned men much abuse their great Lear­ning? Doe not Magistrates peruert Law; racke their Authoritie, & exceed too much in their impositions of Customes and Sub­sidies? Doe not euery one of vs, offer abuse to our Meates and Drinkes, the good crea­tures of God giuen vs for the preseruation of life, whilest we take them not to the ser­uing of our needes, but to the fulfilling of [Page] [...] [Page] [...] [Page] our needes, but to the fulfilling of our lustes?

Nay by this fond Conclusion, they would giue vs the Sunne it selfe, were it to be ta­ken out of the Firmament; because many in a blind deuotion, haue fallen downe before it, and worshipped it. Yea put we the case thus; Wee may lay downe our Weapons, and strippe our selues out of our Armour, and goe out naked against the Enimie, for that the treacherous and trayterous sort haue so nefariously abused these, to the de­triment and destruction of their Common wealth and Nation. Further graunt this Theoreme and Conclusion, and what shall let vs to wring out of Chyrurgians handes their Kniues, Sawes, and such vtensils of theirs, which they vse in extremities vpon putrified members? in as much as vente­rous Emperickes and Dog-leeches, lear­nedly vnlearned haue thereby beastly and barbarously butchered such as they haue lighted on. The Philosophers bring all the benefites we enioy, to three generall heads. 1. To the Goods of Fortune. 2. Of the Minde. 3. Of the Body. Of the first kind, are those that are without the man, as other­wise hauing his beeing without these, but his better being by them, as Riches, Honor, Friendes, and such like. Of the second sort is the Intellectuall part of man, the inward [Page] faculties and indumentes of the Minde. Of the third rancke, are the outward pow­ers and abilities of the Body, as Strength, Health, Beautie, and the like. But giue mee one of these that is not intemperately mis­used by euery one of vs: Now might their Logicke take place, that such thinges that are giuen vs for good causes, for the cor­ruptions sake that we haue cast vpon them, should be taken from vs, there is no other shift for vs then, but to goe out of Nature, and to bid a farewell to all togeather. Wherefore, as they doe but reason absurd­ly, that dispute thus; That man is to be depriued of his Meates and Drinkes, be­cause hee hath mispent them and abused them: so it is as sottish a sequell, that Tea­chers should be triced of their Tythes, be­cause the most part haue no skill or will, well to vse them.

Thus their principall Obiections being assoiled, I hold, all our Aduersaries can say else, Why Tythes should not be due by the Law of God; not to be worth our answe­ring. Simple Negation is answere suf­ficient, to such Obiections as Fancie hath conceiued: and sylence and sufferance, is the best Apologie to be put in against Petulancie: such as was Isaacs to Ismael. Wherefore to friuolous reasons wee say no: and to such as are contumelious, we say [Page] nothing.

Now it remayneth that wee vphold the Affirmatiue part, and shew what wee haue to say for our defence of our iust tytle and clayme vnto Tythes:Reasons in t [...]e behalfe of Tythes, that they are due by Gods law. The first reason. and we dispute thus. Whatsoeuer things haue introduction and foundation both in the Lawes of God, and Nature, are still to be continued: but the Pension and Proportion of Tythes, is of this condition; therefore to be vpholden and continued. The Minor and Assumpt of this Syllogisme is thus cleared; for that Naturall reason suggesteth, that such as serue the Common wealth, should liue vp­on the common Contributions, whether by the Tenth or Eleuenth part, as ye please. To this, all the Stories of the Gentiles doe beare witnes, euery Nation plenarily pro­uiding for their Priestes. So did Micha the man of Ephraim, mentioned in the Booke of Judges vnto vs, who hauing set vp his Tem­ple & his Idoll,Iud. 17.5. & first designed one of his Sonnes to be the Priest, Impleuit manum, the Text sayth, he gaue him state & possession of Priesthood, & of all the Profites and ap­purtenaunces thereunto. The same man hauing gotten a Stripling and Young fel­low out of Bethlehē Judah that was a Leuite, and hauing consecrated and ordered him a Priest,Iud. 17.10. hee assigned a certaintie of Stipend vnto him. The same vse the Egyptians be­fore [Page] him, gaue vnto their Magj, and men of Profession. And Iezabel afterward so che­rished her Chaplaines the Asses of Baa [...], as they sate at her owne Board. The Ba [...]iloni­ans were good to their Wise-men of this fa­cultie; and so were the other Nations, who had their Mystae Professors, and practisers of the misteries of Religion.

And that Tythes were of Diuine, as of Humaine sanction and foundation, it ap­peareth, in that Moses by the instinct and instigation of God, instituted and com­maunded them: and for that good & god­ly men before the Law, which by the secret direction, and operation of the Spirit, gaue the Tythes of their whole Estate: and for that the most of the Gentiles, eyther exhibi­ted their Tythes, or otherwise as sufficient a satisfaction to such as were their Priestes. Wee haue Plutarch for one Author, that Hercules made Oblation of euery Tenth Bullocke, which by strong hand he had ta­ken away from Geiron in Palatine. And it is reputed, that Cartalus was sent to Tyrus by the Carthaginians vnto Hercules, to offer vn­to him, the tenth part of the spoyle that he had gotten at Sicilia. Historiographers re­late further, that the Tythes of the prey of the Platean Warres were dedicated to the Gods.Eccl [...]s. hist. lib. 7. cap. 25. Socrates telleth vs in his Ecclesiasti­call Kalenders, that Alcibiados gaue order [Page] for the payment of Tythes by all such as should sayle from Pontus. When the Ʋeij were taken Prisoners, and Peace was con­cluded with the Volscians, Camillus was a meanes vnto the Romaenes, that the Tenth part of the Bootie brought from the Ʋeij, which was their Votarie for the Victorie, should be payde to the God Apollo; which by the Senate, Bishoppes, and Assemblie, was ratified at Rome. So Plinie reporteth of the Arabians, Lib. 12. cap. 14. that they payed their Tythes to their God, whom they sirnamed Sabis.

Thus wee see how all, or the most of the Gentiles, by the verie light and fight of Na­ture (the God of Nature printing it in their mindes) perceiued that some part, and for the most part, the Tenth of their Fruites and Increase, should accrew to the prouisi­on of the Priestes. Hereupon may we safe­ly and sufficiently conclude, that Tythes are of Naturall and Diuine Law; and so ne­uer to be repealed.

The 2. Reason for the de­fence of Tythes.2. Let our second Syllogisme be set out in this sort. That which the Magistrate in a good and vpright iudgement hath orde­red, who hath also Commission so to doe; that is of euery one absolutely to be obey­ed, and not to be violated: But whereas a Pension is due to the Ministrie, and the Magistrate liketh best of that Number, that [Page] was of Gods institution, then of any other of humane inuention: wee ought all of vs to submit our selues to this.

3. Let our third Reason be thus endited.The 3. Reason for the right of Tythes. Whatsoeuer thinges wee haue receiued on that condition, to pay a part of them to o­thers; it is iust and right, that out of them, that part should be satisfied. But of all our Reuenewes receiued from God, there is this Condition; That we pay backe a part of them: therefore that we so doe it, is but our duetie.

The Minor of the Reason is three seuerall wayes prooued. 1. In the behalfe of God, who for no other consideration, hath giuen vs the Fruites and Foyson of the Earth, and all other benefites, then that out of them we should spare and spend something vpon godly vses, to the good of the Church, and enlargement of his Glorie.Extra. de. dec. c. Cum non sit. Hereupon saith Innocentius: That God by a speciall Title hath reserued vnto himselfe the Tythes, in signe of an vniuersall dominion and power that he hath ouer all. Now such thinges are giuen to God, which are ministred to his Seruantes, and to the poore, that belong vnto him.

And the Lord demandeth of vs not re­ward, but worship. And it is a marke of his marueilous munificence, that for the wholo he hath giuen, he requireth as requitall, but the Tenth part againe.

[Page]2. This is also made good on his be­halfe who hath bought any Farme of a man, which is put ouer to him, or purcha­sed, or otherwise by right of descent ob­tained, but with this Prouiso howsoeuer, to pay the Tenth part of the Profites there­of to this or that person. Otherwise there is none so simple, but knoweth that those Farmes that are free of such paimentes and disburcements are of better worth. Where­fore for this cause, Tythes out of those Landes, are due to the Lettor, the profites whereof thou buyest at the cheaper hand. Wherefore Augustine sayth: Decimae deben­tur ex debito, et ij quj da [...]e nolunt, alienas res in­uadunt; Tythes are a due debt; and such as refuse to pay them, doe enter into the right of others.

3. The third Proofe concerneth the ve­rie Law it selfe, which determineth a Tyth to be a reall burden, which naturally follo­weth the owner of the Fruits. Now where­as Proprietaries & Possessors, are by Lawes enforced to susteine all other burdens that pertaine to Farmes, Mannors, or Inheri­tance: there is litle equitie in it to wrangle, or be at difference, touching the sole and onely burden of Tythes. Now lay we these togeather into one summe, and it will ap­peare that Tythes are of Diuine and Hu­maine authoritie: that in as much as wee [Page] giue, as it is meete we should, what is due to Men, out of the Goodes we enioy: We ought much more to giue vnto God of the Goodes and Commodities that we hold by him.

4. Let this be our next Reason.The 4. Reason for the de­fence of Tythes. No Pension that is indifferent and tollerable, is to be detained from the common vse: but of this kind and condition are Tythes; therefore we are not at any hand to hold them.

He that beeing reckelesse of right or rea­son, as disposed to denie whatsoeuer is af­firmed, misliketh with the Maior Proposi­tion of this Argument, is to be put ouer to the iudgement of Plato, and Cicero, in the cause, who take vs to be borne on that condition, in part to benefit our priuate Friendes, and in part to be commodious to our Countrie, the common nursing Parent and Friend to vs all. Or otherwise he may be sent to the Schoole of his betters, and by the examples of Worthies afore-times, who haue spent their Liuinges and Liues, for their Countries, take Lesson of imitati­on: of which sort was Moses, who with his manhood; Aaron, who with his eloquence; Sampson, who with his strength; Dauid and Salomon, who with their Wisedome, were seruiceable to the places wherein they ly­ued. Among the Heathens, wee haue had [Page] Curtius, Theseus, Thrasybulus, Aratus, Sycio­mus, the Decij, the Philerj, that were bre­thren, Demaratus the Lacedemonian, Pierta Daughter to that famous Pythus, and Pla­cidia Sister to the Emperour Honorius; all which were content to abide all aduentures for the furtheraunce and aduancement of the common good.

Now the Assumption or Minor of this Syllogisme, that the Tenth portion of the Fruites of the Earth, is of middle and indif­ferent condition; is easily euicted, especial­ly if we shall compare them togeather with exactions and impositions that are of other nature. The Egiptians departed with the fift part of their estate vnto their Kings. Diodorus Siculus speaketh of a King of Egipt, that gaue the yearely Custome of the Fish that came out of Pooles to his Queene to finde her selfe Apparrell; which came to a Talent of Siluer by the day.

Herodotus telleth vs of wonders of Distri­butions arysing from the Waters of Nilus, to the proper vse of euery seuerall inhabi­tant thereabout, and of the mightie Sub­sidie, that from thence groweth to the Kinges.

And Dion in his Chronicle, in the life of Augustus Caesar, relateth, how when as Augustus was enforced to maintaine three and twentie Armies, he leuied the twentie [Page] part of euery mans estate, and of such Do­nations, Legacies, and Giftes, that were be­queathed at the time of death: bearing the World in hand, that he found recordes of that Custome formerly performed in the Rolles and Registers of Caesar. The Cholchi deliuered an hundred male Children, and and so many Virgins, to their Princes in way of Taske or Tribute.

The Thuringi yearely payed ouer to the Kinges of the Ʋngatinus, the Tenth number aswell of all their Goods, as of their Chil­dren. But a greater yoake they must put their neckes to, who are vnder the tyrannie and slauerie of the Turkes, who pay the fourth of all their Fruites, and encrease of the Earth, and of their labors in their seue­rall trades: yea, pay Toll monie for euery. Seruant that they keepe: which if their estates cannot beare, they must make it good by begging it at the High-wayes side, or by selling away themselues as Bondslaues. Now compare and lay togea­ther Tythes with these Tributes, and who will not pronounce them to be tollerable or equall?

5. Our fift Conclusion is composed in this wise.The 5. Reason for the main­tenaun [...]e of Tythes. If it be a good and godly worke to vphold learned Teachers of the word of God, and such Schooles wherein they are taught and trayned vp, and therewithall [Page] the poore and helpelesse, as the Widowes, Fatherlesse, and such as are in Captiuitie and Necessitie; truely, Tythes that haue this vse and end in them, are not to be neg­lected.

The 6. reason.6. Wee further argue in this case from the effectes. Whatsoeuer thinges are giuen to the benefite of the giuer and receiuer, are not to be inhibited: But Tythes conscio­nably and faythfully performed, are of this effect: Wherefore they are not to be inhi­bited or kept backe. That Tythes benefite the receiuers of them, is generally confes­sed, it needeth not to be prooued. The pro­fite that redoundeth to the Donor or Gi­uer, is the question, which we must put out of question. Ramerus maketh a foure-fold fruite growing out of this Stalke. 1. A greater plentie and encrease of Corne. 2. Health of Bodie. 3. Forgiuenesse of Sinne. 4. Reward in the life to come.

In the two first, S. Augustine giueth sen­tence with him, thus speaking in the cause. Si decimam dederis, non solum samtatem fructuū, sed et sanitatem corporū consequeris: By the pay­ment of Tythes, thou shalt obtaine holsome Fruite, and an holsome Body. And in the same Chapter he dilateth vpon the other two effectes thereof; which hauing a good and godly exposition, are not of ordinarie or meane condition. Search the Scriptures, [Page] and yee shall see what liberall Promises are made by God to such as walke after his Rule.

7. In the next place, we please to dispute,The 7. reason. à contrariò, from the contrarie consequent, and thus to forme our Argument: If more mishap & misery haue befallen such in their fortunes and affaires, that haue either wil­fully kept backe, or fraudulently payed Tythes, then they could haue susteined, if they had performed the fift part: how dare any man by violating this duetie, run vpon the Pike of so great a danger?

But whether this be so or no, Augustine shall tell you who presseth and prose­cuteth this poynt very much. Cum deci­mas dando caelestia ac terrena possis prome­reri, pro auaritia tua, duplici benedictione fraudaris: Whereas by due performance of thy Tythes, thou mayest haue Heauen­ly and Earthly blessinges giuen thee; thou by thy couetousnesse, doest bereaue thy selfe of this double Blessing. Haec est enim Domini iustissimi consuetudo, vt si tu illi decimam non dederis, tu ad decimam re­uoceris: dabis impio militi, quod non vis dare sacerdoti: For this is the proceeding of the righteous Lord, that if thou shalt not giue thy Tyth to him, thou shalt be made to pay thy Tyth: thou shalt giue to a wic­ked [Page] Souldier which thou wouldest no giue to the Lordes Minister. Non enim De­us noster postulat praemium, sed honorem: et qui dignatus est nobis totum dare, deci­mam dignatur a nobis recipere, non sibi sed nobis proculdubio profuturam: For our God requireth not our reward, but our re­uerence: and hee that vouchsafeth to giue vs the whole, vouchsafeth to receiue of vs the Tenth part, not as profitable to him but without all manner of doubt, as bene­ficiall vnto vs. Quod non accipit Christus accipit fiscus, That which Christ taketh not, the Kinges Coffer taketh. Has calamita­tes si datis decimis euitemus, non parum acquisiuimus boni. Cogitandum est autem quid, si nullas decimas demus, sit futurum: nempe vt nostro ipsorum damno facti cau­tiores, tandem videamus aliquid in publi­cum conferendum, quicquid id sit, vnde qui reipublicae seruiunt, alantur: If we shall es­chew these calamities by payment of Tythes, we shall procure thereby no small good to our selues. And let vs consider what will come to passe by neglect of this duetie, that so our owne detriment making vs prouident, we may at last perceiue that something in common is to be contribu­ted, whatsoeuer it be, whereby they that [Page] serue the Commonwealth, may be sustei­ned.

8. The circumstaunce of the persons to whom Tythes are to be payde,The 8. Reason helpeth vs with an argument by way of comparison from the lesser to the greater, in this māner. If this portion of Tythes, was payable to them that were of inferiour rancke and de­gree: it is much more payable to those whose dignitie and ministrie is greater: Now such is the ministrie of the Gospell, without all comparison, beyond the Priest­hood of the Law. The excellencie of the same beyond the other, is layde out by S. Paul in his latter Letter vnto the Corinthi­ans, where the differences are thus made, that the Leuiticall Priestes were but Lectu­rers of the Letter, and Seruantes of the Cyphers and shadowes: but the Apo­stles were the Ministers of the Spirit of the soule and substance of these shadowes. They told vs of times to come: these, of times past.

9. Of the other side wee may reason in the cause,The 9. Reason in the persons of the pay-mai­sters of these Tyths. If they paied their Tythes, who had all thinges more imperfect; wee who ought to expresse a more perfect righteous­nesse, are much more bound to this. For the Night is past, and the Vaile, and the Cur­taines of the Shadowes are drawne aside. [Page] And it is the Sentence that proceedeth from the mouth of Christ;Mat. 5. Except your righteous­nesse shall exceed the righteousnesse of the Scribes and Pharises, yee shall not enter into the kingdome of heauen.

The 10. Rea­son.10. Adde we to the premised Asserti­ons and Conclusions, the Testimonies and Verdictes of Christ, and his Apostles. The Caution of the Law concerning Oxen, and the Ministers of the Altar,1. Cor. 9. is applyed by the Apostle to the Ministers of the new Testament, which argueth and concludeth that it is in his minde and iudgment, that such thinges as were for the allowance of the Ministrie in the old Law, should be perpetuated, and be proper to the Mini­sters that are of the Gospell. And whereas it is the peremptorie precept of the Apo­stle,Rom. 12. to pay euery one there owne, Tribute to whom Tribute belongeth, Custome to whom Custome is due, right to whom right a [...]erteyneth: Verily the Tenth part which the Christian Magistrate commandeth his subiectes vn­der him to pay, cannot so farre as I can con­sider, with a good Conscience be kept backe. Hitherto apperteineth those things that are spoken of concerning Tythes. Tab. 1. Eccles. 35. Deut. 26. Heb. 7. Thus ha­uing heard the Scriptures themselues speake, what neede wee any more wit­nesses?

[Page]11. Will yee heare how a Councell con­senteth hereunto.The 11. Rea­son. Synod. Mo. cap. 7. 5. Statuimus vt decimae qua iure debentur diuino, soluantur sine fraude; Wee determine that Tythes which are due by diuine Law be paide without deceyt. Thus this Councell striketh handes with vs, and pronounceth as we doe.

12. The Tenth nūber is the greatest num­ber without addition of numbers thervnto:The 12. Rea­son. Wherefore Nature cannot better acknow­ledge the power of the God of Nature, then by assigning him that quantitie, which is the continent of all that she possesseth.

13. The truest and surest way for God,The 13. Rea­son. to haue alwayes his owne, is by making him payment in kind, out of the very selfe same riches, which through his gracious goodnes the earth doth continually yeeld. This, where it may be without inconueni­ence, is for euery mans Conscience sake. For this, we haue the Rule of the Apostle to lead vs: Let him that is taught, Gal. 6.6. make his teacher partaker of all his goodes. But this can not be so fitly performed any other way, as by agreeing vpon a set and certaine sti­pend, or as by paying the Tenth in the kind.

14. Whereas S. Paul pricketh out the Euangelicall Minister to be a good House­keeper, to haue that good propertie,The 14. Rea­son. to loue Hospitalitie. Hee shall neuer doe this so well [Page] by stypendary allowance, as he shall by the Tythes of all thinges in his handes, which are the kindest in this kind vnto him.

The 15. Rea­son.15. That which commeth from God to vs by the naturall course of his prouidence, which we know to be innocent and pure, is doubtlesse best esteemed, because least spotted with the staine of vnlawfull or in­direct procurement:Eccles. 34. Wherefore the price of a Dogge, and the hyre of a Whoore, might not be brought into his Sanctuarie. A lesson of this nature is thus taught vs by Wisedome. Hee that offereth to God a Sacrifice of the goodes of the poore, is as he slayeth the Sonne in the sight of the Father. Hee that out of his Monies brought in by Vsurie & extorting meanes, or else by fraudulent and indirect deuises, would maintaine Gods minister: he would seeme to capitulate & couenant with God, to permit him the fruition of the rest, and so would make God a copartner of his sinne. Wherefore the Heathens would haue nothing consecrated to their Gods, Quod prophanum, non purum, non probum, quod non suum; Which was Prophane, not Pure, not Honest, not their owne. The Tythes of the earth are free from these corrupti­ons, and therefore to God of the best accep­tation.

The 16. Rea­son.16. Whereas Prices dayly change Na­ture which is commonly one, must needes [Page] be the most euen & permanent Met-wand, Rule, and standard, betweene God & man. The Tenth is as the Corne of the Barne, and the aboundance of the Wine-presse: That is, it is more or lesse, according to the proportion of Gods blessing vpon the earth, which is the most equall and indifferent way. For then the Minister as God blesseth them, shalbe partaker of the blessing; and if they suffer losse, his losse is wrapped in it.

17. It is not from the cause,The 17. Rea­son. to reason from the continuance and custome of Ty­thing, which without the disquiet of the state of the Church, cannot be altered; nei­ther can humane Law and Inuention, pro­uide better for the Minister his mainte­nance, by any other whatsoeuer Constitu­tion, or innouation. For the people will hardly fare with perturbation of custome. And an old custome once remooued, a new one is not so soone admitted: nay it must haue age on the backe of it, before it can be of the nature of a Custome.

Now, if any shall obiect against Tythes, as the subiect occasion of much conten­tion: wee send them home that Obiection againe, applying it to their stipendarie Exhibition, which in the imposition, ex­action, collection thereof; is the mat­ter and argument of no small diuision. Wherefore, for that Nature hath taught [Page] me to honour God with their Substaunce, and Scripture hath left vs an example of that particular proportion, which for mo­rall considerations hath been thought fit­test by him whose wisedome could best iudge: Wherfore seeing that the Church of Christ hath long sithence entred into like obligation, it seemeth now a needlesse question, whether Tythes be a matter of Diuine right; because how soeuer at the first it might haue been thought doubtfull, our case is now plainely the same with theirs, vnto whom S. Peter spake some time, say­ing.Act. 5.4. While it was whole, it was whole thine. When our Tythes might haue probably seemed our owne, we had colour of libertie to vse them as wee our selues saw good. But hauing made them his whose they are; let vs take warning by other mens exam­ples, what it is to wash or clippe that Come which hath on it the marke of God.

The Ministers maintenaunce is a due debt, and no almes or beneuo­lence.There is a third Enemie wee are to deale withall, who acknowledging a stipend to be due to Gods Ministers, yet would haue them to hang vpon the courtesie of their will, not caring how little they pay by way of stipend, so they may pay what please them by way of beneuolence: Thus would they haue God as it were bound to them, and his Ministers their Vassals, crouching and creeping vnto the knees of their cour­tesies. [Page] But we challenge them in this broad-faced opinion, which is fond and false. 1. For the Labourers Wages is not of De­uotion, but of Duetie; Wherefore Tythes being the Wages of the Lordes Workman, they are a plaine debt of the people vnto them. 2. Againe, Almes doe alwayes exceed the desert of him that giueth the Almes, they shew the beneuolence and bountie of the giuer, and not any merit or worth in the receiuer. But Tythes, and all other temporall giftes hold no comparison with trauailes of the Ministers. Wherefore the Apostle maketh a T [...]ush of thinges Tem­porall matched and marched with those of the Ministers that are Eternall. If wee haue sowen vnto you Spiritual things, is it a great thing if we reape your Carnall thinges? Wherefore they may not be called Almes. 3. Thirdly, the Tenth is the Lords part,1. Cor. 9.11. 2. Cor 5.20 Deut. 18.2 [...] Ezech. 4.28. & by him it is put ouer to his Ministers, which are in Gods stead to teach vs: Wherefore God professeth himselfe to be the Portion of his Ministers. And this Portion is so due to God, and from God to vs, as to detaine this, is to cast a derision vpon God. So Paul tel­leth vs, saying:Gal. 6.6.7. Let him that is taught in the word, make him that taught him, partaker of all his goodes. Be not deceiued, God is not mo [...]k [...]d. But Almes cannot be giuen to God. He will haue nothing but his right and due of vs. [Page] 4. Againe, the Tenth is as an Inheritance to the Church, and to be counted as the Corne of the Barne: or the aboundance of the Winepresse:Numb. 18.26.27. it is vnto them as the Fruite of the Earth, and Encrease of the Ground to the Husbandman: therefore to be taken for no Almes from Men, but the blessing of God, both vpon the Pastor, & the People. 5. If Ministers (though bound in consci­ence to teach the People,) may also be vr­ged and enforced thereunto by the Lawes of the Church; why may not the People in like manner be put to it by compulsion of Law, to performe that dutie to their Mi­nisters, to which they are drawne on by the motiue of their conscience? 6. Finally, wee finde by experience enough, how hardly we come by that which is our owne, though the Lawes be so strong as they are on our side: What mercie then could wee expect at mens handes, were they loosed from the Lawes, and set at their owne li­bertie? To this which thus wee haue layde as a Ground, the Councels giue consent. Admonemus, vt decima omnino dari non negligatur, Concil. Mo. timendum est enim, vt quisquis Deo debitum abstrahit, Deus propter pec­catum ei auferat necessaria; Wee straightly commaund, that none neglect to pay their Tythes: for it is to be feared, that as a man [Page] doth withhold from God his due, so God should for his sinne depriue him of thinges necessarie. Thus Tythes are determined to be a Debt, and duetie of Obedience; and therefore not to goe vnder an Almes, or vo­luntarie Beneuolence. The like verdict giueth an other Councell, thus,Concil. Aquis. granens. lib. 1. cap. 34. Attende diligens lector: quôd omnes primitiae, et quicquid ad Sanctuarium oblatum est, Sa­cerdotis sint; et ad ius eius pertineant: Know thou (carefull Reader) that all First fruites, and what soeuer was presented in the Sanctuarie, was the Priestes part, & by the Law belonged to him. Wherefore, Tythes are not the Contribution of a cha­ritable disposition, but his propet Debt by legall imposition. Answearable hereunto in effect, is that which Gregorie sayth:Decret. Gre­gor lib. 3. rit. 30. cap. 34. Seeing Tythes were not instituted of men, but of God, Quasi debitum exigi possunt, they may be exacted as a due Debt. Where­fore the Law excluded such from the Com­munion, as deteined or payed not their Tythes as they ought. Hereof sayth one Canon; Qui decimas dare neglexerint, Gauilionens. cap. 18. ex­communicentur, They that neglect to pay their Tythes, let them be excommunicate. But this extraordinarie correction, hath no proportion with ordinarie transgression: Wherefore wee doubt not to pronounce [Page] that that is sinfully committed, which is by the Churches care so seuerely punished. Againe, we find this default thus censured: Qui iustas non soluunt decimas, Synod. Au­gust. cap. 19. ter moniti, eis neganda communto, They that pay not their iust Tythes, hauing had three admo­nitions, let the Communion be denied him. Finally, the cause we haue hitherto had in hand, is taken in hand of Ciuill constituti­on,Concil. Tici. [...]ens. sub Lu­ [...]ouico pio. who hath thus statuted it, Vt non pro suo libitu, Clericis Laici decimas tribuerent, That the Laitie should not at their libertie pay their Tythes vnto the Clergie.

But because the contrarie, is illustration of this matter, which wee haue hitherto so largely handled, I meane Sacriledge, the common surfet of this age; I addresse my selfe to that, the third generall Theoreme of this Tractate.

Who listeth not to be blind with his eyes open, or to be a meere stranger to the times wherein he liues, or else in some partiall re­spect, dissemble that which he howerli [...] heareth & beholdeth: He cannot be so sim­ple, as not to perceiue how scornefully and disdaynefully God is now serued, farre and wide among vs. Is any burthen more grie­uous then contempt? any cōtempt that stri­keth deeper then theirs, whose qualitie, no way making them inferiour to others in re­putation, [Page] onely now their function in the dayly exercise of Religion; keepeth them downe, when they which pretend Religiō, do with more then Heathenish petulancie, trample vnder foote, the Ministers of Reli­gion? Now, Munus offerrendi, is turned into Munus auferrendj; & old Oblation, is turned into Ablation. Such as haue plaid the stroy-goods in their owne Inheritaunce, haue found the meanes to repaire the ruines of their estate with the wracke of the Church; and the Gobbes that they haue already got, are so sweete in the Mawes of them, as they hunger for nothing more, then for the ha­uocke of the Church all at once. Our eares are filled with the scornefull reproofes of the Proud, and disdainfulnesse of the Weal­thie, checking vs by the vnworthinesse and pouertie of our Clergie. The last, is the cause of the first, the want of Maintenance being that which maketh the want of a learned Ministerie. And for this wee may thanke Poperie, the first founder and fol­lower of Impropriations, rightly so called, as meerely improper for them that haue them.

That Poperie was the nursing Mother of this Harpye, the Abbies being the first that set this execrable tytle a foote, it is not con­trouerted; that the Popes thēselues are wel pleased therewith, it is not difficult to be [Page] prooued. In Henrie the third his time, a suite was dispatched to Rome, directed to Pope Alexander the fourth of that name, by the Bishoppes of England, for the restitution of these impropriations to their proper and primitiue places: But he had lost his eare, (with Malchus the High-priestes seruant) and would not admit of it.Ex Hor. Histo. And since, the times of the Church abiding Popish, they haue seized vpon the estate thereof, as Kytes and Cormorantes vpon a Carion: so as such a sauour hath been taken of Church goods, as almost euery Gentleman hath got to himselfe the Tythe of a Church, for the enlarging of his Larder-house.M. Crashaw in his Epistle to M. Perkins 2. Treatise of the dueties of the Ministerie A Learned man of ours yet liuing, telleth vs of one Countie in this Kingdome (the East-riding of the Countie of York) conteining in it 105. Parishes, whereof nigh an hundred, or the full number thereof, are of this hatefull Impropriate marke and brande, some of the yearely valuation of foure hundred poundes, others of three, others of two, almost all of an hundred: whereof the Ministers part is Ten poundes stipend; yea, some haue but Eight pounds, some but Sixe pounds, some but Foure pounds to liue on, the whole yeare. Out of the fatte Benefice of 400. Pounds by yeare, the Mi­nister hath but Eight pounds, vntill of late, with much labour Ten pounds yearly are [Page] allowed for a Preacher. The most of the Churches in the properest Market townes of this Kingdome, are thus engrossed by our Gentiles (Heathens I had almost said,) whereby the poore Children cry for bread, and there is none to giue it them. But how the shield of the Popes authoritie will beare off the blow of the Lordes fierce Wrath in the day of Wrath, when the full Viall thereof shalbe poured vpon the head of Sacriledge, and sane them harmelesse that haue deuowred Jacob, and layde waste his inheritaunce; I cannot see, neither how to giue them comfort in this case, but by a tymely restitution: Quta non remittitur pec­catum, nisi restituatur sublatum, (as a learned Father truely sayth,) Because Sinne is not remitted, before stollen Goods be restored: Which some of late haue done to the dis­burdening of their owne Conscience,Church goods are not sale­able. and the good example of others. Now, whether Church goods be of saleable sort or no, let vs sincerely in the feare of God consider.

1. The Scriptures speake negatiuely, & gainesay the Alienation, or Impropriation of them.Pro. 20.25. It is destruction (sayth Salomon) for a man to deuoure that which is sanctified, and af­ter the Vowes to enquire. Hitherto appertei­neth this Precept the Lord giueth:Leuit. 27.21.28. The Field shalbe holy to the Lord, when it goeth out in the Iubile, as a Field s [...]perate from [Page] common vses: the possession thereof shalbe the Priestes, nothing seperate from the com­mon vse that a man doth seperate vnto the Lord of all that he hath, whether it be Man or Beast; or Land of his inheritaunce, may be sold, or redeemed: for euery thing sepe­rate from the common vse, is most holy vn­to the Lord.

2. Church goods are the Possession of the Lord; and so the Lord himselfe reckoneth them, whersoeuer he speaketh of them: as of Giftes and Oblations, where hee sayth: Thou shalt giue them mee. Exod. 32 30. Ma [...]. 21.13. Mal. 3.8. Of Oratories and Churches: My House shalbe called the House of Prayer Of Tythes: Will a man spoyle his Gods? yet haue ye spoyled mee: but yee say, Wherein haue we [...] sp [...]y [...]ed thee? in Tythes and Offeringes. Of the Gleabe Landes of the Church:Ezcch. 45.1.4. Yee shall offer to the Lord a Sacred portion of Ground; and that Sacred portion shall belong to the Pri [...]stes. And this was the minde of all such as in deuoute times, resigned vp any Landes, or Hereditamentes to the Church, that in the holy vses they appropriated them vnto, they appropriated them to God.

This the Stile it selfe of all auncient Deedes and Grauntes sheweth, running in this forme;Mag. char. cap. 1. Wee haue giuen vnto God both for vs and for our Heires for euer. This Tytle [Page] Charles the great, giueth them:Capit. Car. lib. 6. cap. 28. The Goodes of the Church, are the sacred Indowmentes of God: to the Lord our God wee offer and dedicate what­soeuer we deliuer vnto his Church: Wherefore the Lawes Imperiall, reduce Goodes of all kindes to these speciall Heades. 1. Com­mon without difference to all alike. 2. The proper Goods and Possessions of Com­mon weales. 3. Possessions and appurte­naunces to Corporations and Societies. 4. Some that are priuate to euery seuerall man. 5. Some that are deuided and sepe­rated from all men; vnder which, all things that are Sacred, are conteined, in asmuch as God being the sole owner of them, none but such as are his Heires and Assignes, can haue to doe with them: which is the opi­nion of the Law in this case.Iustit. lib. 2. tit. 1. Nullius autem sunt res sacrae, et religiosae, et sanctae: Quod enim diui [...]j iuris est, id nullius in bonis est: Such thinges as are Sacred, Religious, and Holy, are not any ones owne: For that which is of Diuine propertie, is no mans priuate right.

The sequell of which receiued opinion, as well of those that are within, as of those that are without the walles of the Church, hath euer been, touching Goods of this nature, that there is no action more honou­rable, then to enlarge and defend the patri­monie and immunities of holy Religion: [Page] so not any thing more Heathenish and hatefull, then to impaire the Possessions and estate thereof.

Curt. lib. 7. leg. 12. tabu l.The Sacrilegious Person is the Capitall Enemie to God himselfe, in the iudgement of a Pagan, who readeth this sentence o­penly against him: Soli cum Dijs Sacrilegi pugnant. The Sacrilegious sort onely are at warres with God. And in the Law of the twelue Tables, a Church-robber hath no milder a name then a Parricide, a murderer of his Father: Sacrum Sacroue commendatum qui clepserit rapseritue Parricida esto. He that shall purloyne and pilfer away any thing that is of Sacred kinde, and dedicated and deuoted to Sacred vse; let him be holden as a Parricide: that is, a Murderer of the mainest marke.

All your auncient Surrenders of Landes to the vse of the Church,Capit. Car. li. 6. cap. 285. were made vnto God, and went in this forme. These thinges wee offer to God, from whom if any take them away (which wee hope no man will attempt to doe,) but if any shall, let his accompt be without fauour in the last day, when he commeth to receiue the doome which is due for Sacriledge against that our Lord and God, vnto whom we dedicate the same.

In this respect, the worthiest Bishoppes [Page] and Prelates of the Church haue rather sus­teined the wrath, then yeelded to satisfie the hard desire of the greatest Commanders on earth; coueting withall adulle & coun­sell, that which they willingly should haue suffered God to enioy.

When as Officers and Serieantes were sent to Ambrose by Ʋalentinian the Empe­rour, at the instigation of the Arrians, Ambros. lib. 1. epist. epist. 33. whom Justina the Empresse fauoured, to commaund him to surrender his Church in Millane: the Bishop Ambrose in a letter direc­ted to his Sister Marcellina, setteth downe the Storie of it, and among other thinges, writeth thus: When as it was purposed that wee should deliuer vp the Vesselles of the Church, I returned them this answere: Did your Demaund touch mine Estate & Goods, either of Landes, House, Gold or Siluer, or of any thing I haue else, I would willingly part with them: but it is not in my power to take any thing from the Church, or to surrender vp any thing that is cōmitted to my custody. And in this matter, I chiefly haue respect to the sauing of the Emperours soule, because it neither became me to giue vp those Ves­sels, neither him to aske them. I besought his Maiestie to take in good part the wordes of a free Priest. And that the Emperour, if [Page] he loued himselfe, should desist from offering such iniurie vnto Christ.

Else where the same Father in a Sermon he made against the resigning vp of Chur­ches to Heretiques or Heathens,Ambros con­cione de Basi­licis non tra­dendis Haere­ticis aut Gen­tibus. Tom. 5. pithily, and to purpose speaketh in this wise: Soluimus quae sunt Caesaris Caesari, et quae sunt Dei Deo: Caesaris tributum exigitur? non negamus soluere: est ne Ecclesia Dei quam expetit? non debet tradi Caesari, quia Templum Dei non est ius Caesaris. Quod in honorem Imperatoris dicimus, num quid honorificentius, quam vt Imperator voce­tur filius Dei? Wee pay to Caesar, the things that are Caesars; and to God, the thinges that are Gods: Is Caesars Subsidie demaunded? We refuse not to pay it: But is it the Church that he would haue? it must not be deli­uered vp to Caesar; because Gods Temple is none of Caesars right. This we say in honour to the Emperour; for what is more honou­rable, then that the Emperour should be called, The Sonne of God?

And heere deserueth to come in place, the worthy behauiour of a famous Arch­deacon vnder X [...]stus Bishop of Rome, whom a persecuting Tyrant, vnderstanding that he was the Treasurer of the Church, laying aside attemptes forcible, thought by cun­ning [Page] meanes to encroach and catch to him­selfe the Goods of the Church; thus began to sooth him:Prudent. peristeph. You that professe the Christian Religion, make great complaint of the woon­derfull crueltie wee shew towardes you: nei­ther per aduenture altogether without cause: But for my selfe, I am farre from any such bloody purpose: Yee are not so willing to liue, as I vnwilling that out of these lippes should p [...]oceed any Capitall sentence against you: Your Bishoppes are sayd to haue rich Vessels of Gold and Siluer, which they vse in the ex­ercise of their Religion; besides, the fame is, that numbers sell away their Landes and Liuinges, the huge prices whereof, are brought to your Church Coffers; by which meanes, the deuotion that maketh them and their whole posteritie poore, must needes mightily enrich you: Whose God wee know was no minter of Monie, but left behind him many holesome and good Precepts; as name­ly, that Caesar should haue of you the things that are fitte for, and due to Caesar. His Warres are costly & chargeable vnto him: That which you suffer to rust in corners, the affaires of the Common wealth doe need: your profession is not to make account of [Page] thinges transitorie. And yet if yee can be contented but to forgoe that which yee care not for, I dare vndertake to warrant you both safetie of life, and freedome of vsing your Conscience; a thing more acceptable vnto you then wealth. But the Holy man and Martyr giuing him the hearing, shif­ted him off for the present, by crauing the benefite of three dayes libertie to returne an answere: against which time, the Go­uernour should come againe to the doores of the Temple, bigge with hope of obtey­ning his prey, a crowde of poore and pite­ous persons, impotent and helplesse, were drawne togeather, with an Inuentorie of their names giuen vp in writing into his handes, as the certaine certificate of the Church-goodes. And this was all that this Church-leach could get at this Archdea­cons handes.

Thus these ghostly superiours, estee­ming it a rapine of the highest degree, to bereaue God of his right, shewed all their detestation thereunto, which their vnfaig­ned affections could performe.

The same account of the Goods of the Church, that they were properly Gods, did Jrenaeus that was Policarpus his Disciple make,Irenoe. lib. 4. ca. 34. where he sayth: Wee offer vnto God our Goodes, as tokens of thankefulnesse for [Page] that we receiue. So doth S. Origen, Orig. in 18. num. Hom. 11. where he sayth: Hee which worshippeth God, must by Giftes and Oblations acknowledge him the Lord of all. Wherefore, if equitie hath taught vs, that euery one ought to enioy his owne, that which is ours no other can alienate from vs, but with our owne deli­berate consent.

Finally, that no man hauing past his con­sent or deed, may change it to the preiu­dice of any other, the Law speaking thus: Nemo potest mutare Consilium suum in al­terius praeiudicium, L 75. de reg. [...]ur. No man may chang [...] his minde to an others hurt: Should w [...] p [...]e­sume to deale worse with God, then God hath allowed any man to deale with vs?

3. That Tythes are naturally fastened to the Church, and may not be distracted and rent from it, or translated to Lay men; I prooue it thus: Because where Tythes are paide, there must be a matter of Giuing, and Receiuing: of this, the Apostle spea­keth, saying: Wee giue Spirituall thinges, and receiue Temporall. This Lay men doe not;Philip. 4.15. nay, cannot performe: wherefore they may not meddle with a Tythe. For how may they make claime to the Couenant, that cannot fulfill the Condition thereof.

This Argument Damasus taketh in hand, [Page] and vrgeth in expostulatorie manner thus,Damas. decret. 3. Qua fronte, qua conscientia, oblationes vul­tis accipere, qui vix valetis pro vobis, ne­dum pro alijs Deo preces offerre? With what face or conscience can you receiue Tythes & Oblations (speaking of the Laitie) seeing yee are neither able to pray for your selues, nor others?

Concil. later. sub Alexand. 3. part. 26. cap. 8.The Councell of Lateran helde vnder Pope Alexander the third, decreeth iudge­ment of Depriuation against that Rector and Minister of the Church, that shall passe ouer any of his Tythes to a Lay person: Qui decimas Laico in seculo manenti con­cesserit, est deponendus: Hee that graunteth Tythes to a secular Lay man, is to be depo­sed. And there be many Canons besides, prouiding against the appropriating of Tythes to the secular sort, as this: Tythes can in no case be graunted to Lay men for their inheritaunce. As thus: The vse of Tythes must in no wise redound to Secular men.

But how commeth it then to passe, may some worthily say, that so contrariant to their owne Canons, they haue made so many impropriate Benefices, and broake through the Classies and Ranckes of their owne Orders? They answere it as they best may, & make vp this breach with this vntempered Morter, and thus lay on the [Page] white Plaister of their distinctions, vpon the Mudwall of this turpitude, and foule abomination. First they will say, that by the Canons it was not lawfull for the ciuill Magistrate, to make a Benefice Appropri­ate; but the Bishop might. But there is an­swere yet to come in to another Canō, that taketh quite away this distinction from them, which decreeth thus:Caus. 16. qu. 7. c. 1. periculum animae. They of the Lay sort, runne into the danger of their soule, that re­ceiue Tythes either of Bishops or Kinges. Where there can be no receiuing, there can be no giuing; giuing and receiuing being rela­tiues, which may not be diuorced.

2. Secondly, they come limping in with this allegation: Howbeit it is not in the power of euery Bishoppe, to alter the na­ture of Church liuinges by alienation; yet the Pope the supreme Bishop hath autho­ritie so to doe.

But heere a Canon that includeth the Pope, checketh also this Distinction, which they must satisfie, before they can salue the sore that they haue made: The Canō goeth thus: If any Bishoppes hereafter, Caus. 16. qu. 7. c. 3. Greg. 7. Si quis a modo episcopus. doe graunt the Tythes to Lay men, let him be numbred amongst the greatest Heretiques. Thus the Pope must needes denie his Bishops name, to auoyde the blow, that the hand of this Canon rea­cheth him.

3. They haue yet a third kind of eua­sion, [Page] [...] [Page] [...] [Page] which is this: that they doe not for­sooth demise any Tythes to the Laitie, but onely to Cathedrals, and houses Religious, which are of the Spiritualtie. But this Bush, behind which they run, will not serue to hide them. 1. For first the great Caution and Prouision made by Lawes, and that so many of that kind, against Lay men to hold Tythes, doth not obscurely shew, that it was a common tricke in Poperie, to alienate the profites of the Church to such persons. 2. Also, their owne Canons are against it, that Tythes or Benefices should be con­solidated or vnited to Churches, or what­soeuer Houses of Religion.

Decret. Greg. lib. 3. tit. 5. c. 30It was decreed by Innocentius the third, that no Pensions should be graunted out of Benefices, which is a lesse matter then to alienate all the Tythes, and reserue onely a Pention.

Ibid. c. 33.Moreouer, in the same place mention is made of a generall Councell, that would not suffer Chappels or Churches to be an­nexed to Prebendes.Clement. lib. 1. tit. 5. c. 1. There was also this Prouiso made among them; Ʋt pralati benefi­cia non applicent mensis, That Prelates should not turne Benefices, to the enlarging of their Tables. Thus if they could haue kept themselues within the Pales and Walles of their owne Lawes, this vnluckie Night­bird, (I meane Impropriations) had neuer [Page] been hatched; which is now become a flying Serpent, as flying vnto all. And least Couetousnesse of it selfe alone should loose too much time, and should not eate vp the Church so quickly, as their greedie heartes desire, they haue made verie Religion it selfe, the Vaile of their villanie, and the soa­rest solliciter of their Sacriledge, hotly vr­ging it, that they do God best seruice, when they pull downe his Cathedrals, & so poll them of their Lands. Lege Agraria as they be left as bare as in the day they were first borne: pleading very properly that fulnesse of Bread hath made the chilren of the house wanton; and therefore that without more adoe they may lawfully take it from them, and set it before Dogs; that Reuenews haue ranckled Religion, that Tythes in Gods sight, are of no better reckoning, then the sacrificed blood of Goates; What a prepo­sterous reformation is this, to destroy the whole body for the infirmitie of some part?

Bee it that some finde blame in Athanasius, (sayth Athanasius of himselfe) yet what hath other Bishops done? or what Arsenius hath been slaine of them?

Christ directeth vs another course, if we could hit of it, in the institutes he deliuered of Marriage (as S. Ierome well obserueth,) who perceiuing the cause now at the last cast at the Omega, and extreamest conditi­on, [Page] reduced it to Alpha, to the primitiue, and the best ordination. But these, and such like suggestions, haue taken such deepe impres­sion, and haue been put in vse with such ea­ger contention, as to prouide by Law, how to recouer to the Church her owne, may be thought miraculous.

A Learned man of ours, nameth these Impropriations, The Kinges euill; no Phisi­tion but the King, seruing to heale it; no Triacle in Gilead, or Balme in Eden, seruing for this soare: but his Royall Commaund for the restitution of these goods.

4. Est hac non tantum scripta sed nata lex, This is a Law not onely set downe in writ­ten Tables with Incke, but also in the Ta­bles of our heartes, by the penne of Nature, Quam non tantum dedicimus, sed ex ipsa naturà hausimus: Not only taught vs, but brought with vs. A Question without question; a Trueth as cleare as euer was the Sunne; an Axiome infallible, and not lyable to con­trolment, that men are eternally obliged to God, to honour him with their goods, in token of our thankefull acknowledgment, that we hold all we haue of him: Wee ho­nour him with our Goods, not onely in the lawfull expence, and inoffensiue vse of them; but also by alienating from our selues some reasonable part or portion thereof, [Page] and by offering vp the same to him as a signe that we gladly confesse his sole and soueraigne dominion ouer all.

This is a peece of seruice that is generall vnto all, and a part of that very worship of God, which as the Law of God, and Nature it selfe, requireth; so we are the rather to thinke al men no lesse strictly bound there­vnto, then to any other Naturall duetie: in asmuch as the heartes of men are so sol­dred to these earthly thinges, and they are wedded vnto them as vnto their Wife; so as they are no more twaine, but one flesh: so much haue them in admiration for the sway they beare in the World, ascribe them so generally either to Nature, or to Chance, or Fortune, so litle thinke of the Grace and Prouidence from whence they come; that vnlesse by a kind of continuall Tribute, we did acknowledge Gods dominion, it may be doubted that in short time, men would learne to forget whose Tenantes they are, and imagine that the World is their owne absolute free, & independant Inheritance. I would know what Nation in the World did euer honour God, and not thinke it a poynt of their duetie, to doe him honour with their very Goods? In declaration of this honour haue so many Landes and He­reditaments been added to the Church, and laide downe at the feete of our Ghost­lie [Page] superiours, by godly Kinges and Empe­rours, and zealous Professors: which in these late dismall dayes, by the handes of hackesters & haters of Religion, haue been taken away. Haec habut, quae dedj, was the Embleme of precedent times: But now the case is altered with the times, which sing another note, the other being quite worne out of date; and we being like the Ephra­mites that cannot pronounce, Shibo [...]eth, wee cannot so pronounce, but in steed thereof say, Hac habui qua e [...]j quae{que} exaturata libido hausit. In those times the Church deuoured the Politie; but now, Eslia deuorauit Matrē, the Daughter hath deuoured the Mother. Yea, if the Lord haue not mercie vpon Syon, for now the time is come, I feare the dayes of the liuelihood and life of the Church of God are numbred, so as we need not runne to Oracle with Moses, to be certified how long we are to liue, and to hold our owne. The Orator telleth the graue Iudges▪Cicero pro Ro [...]cio Au [...]imo. and Senators in the Guild Hall at Rome of a fel­low called Fimbria, intollerably both auda­cious & dangerous, who stabbing Quintus Scoeuola at the Funerals of Caius Marius, boa­sted of the fauour that he shewed vnto him, Quod non retum t [...]lum corporè suo receperit, that he had not thrust his Dagger vp to the Hiltes in his bodie. This fellow hath scat­tered his broode among vs, there being too [Page] many that haue beene spawned of him; who hauing seized vpon a great part of the Churches Patrimonie alreadie, thinke it no small kindnesse they haue shewed vs, that they haue not shred vs of all togither.

But whatsoeuer hath hitherto been spo­ken of vs, against impropriations,In what else the proper [...]ie of Church g [...]od m [...]y be altered. and the alienation of the Goods of the Church, is not so generally to be conceiued, as though no Commerce, stipulation, or bargaine might be made of the Endowments of the Church, as though nothing were in force to alienate the propertie that God hath in them: Certaine cases I graunt there are, wherein it is not so darke, what God him­selfe doth warrant, but that we may safely presume him, as willing to forgoe for our benefite, as alwaies to vse, and conuert to our benefit, whatsoeuer our Religion hath honored him withall. But surely, vnder the name of that which may be, many thinges that should not be, are often done: By meanes whereof, the Church most com­monly for Gold, hath Flannell; and for a Goose, the Feather.

Make what Commerce and Couenant with the Church you will, to the good thereof, and we hold it good. The Diuini­tie we maintaine herein, is this; Whatsoeuer is vnprofitable to the Church, must not be sold, We must not haue such bargaines as Glaucus [Page] made, who changed his Golden Armor for Brasen Furniture. For such kind of Coue­nantes to our so apparent detriment, wee haue no such Custome, nor the Church of God.

Against cor­rupt Patrons.2. Vnder this sinne of Sacriledge, wee doubt not to shut all corrupt Patrons, Bar­terers, and Purloyners of Holy thinges; the Schoole whereof is great, and the mischiefe that they doe, is horrible. They are of the generation of Giezj, 2. King. 5. that must needes licke a Bribe, out of that which ought freely to haue been bestowed. The question that Iudas made to the High priestes, when he went about treacherously to betray his Maister, must first be answered to the Pa­tron by the Minister, as the binder of the bargaine: For they take the text from Iu­das his mouth; What will yee giue mee, and I will deliuer the Presentation vnto you? answere this accordingly, and the case is cocke-sure on your side.

Act. 5.They haue learned with Ananias & his wife Saphyra, to beare two faces in one hood; to dodge with God almightie, and to dissemble betweene the Portch & the Al­tar; to keepe a part behind of the Gleabe, or of the Tythe of the Church. They must needes with Achan, hide among their owne Stuffe,Iosh. 6. a Wedge of Gold or Babilonish Gar­ment; haue a part to thēselues of that which [Page] is consecrated and put a part to God.

Where almost is a Patron to be found, who loueth not with Balaam, this wages of Vnrighteousnesse, and whose heart hath not gone aside after Couetousnesse? Now by such Patrons (Latrons I should say) come in the crowde and rabble of base and abiect Ministers, Sir Iohn Lacke-latine, and Luke-honestie, with the flockes of his com­panions, into the Church; such as were admitted vnto that high and holy Office by Jeroboam the sonne of Nabat, 1. King. 12 32. 1. King. 13.33. that were the Skyrtes, or (as the Prophet tearmeth them) the Tayle of the people, Isay. 9.15. of Ieroboam his liuorie, and not of the Sanctuarie. The li­bertie of whose times were such,1. King. 13. as whosoeuer would, might consecrate himselfe. Such as in the guiltinesse of their consciences, are compelled to confesse with him of whom Zachary speaketh: J am not a Prophet, Zach. 13. but an Husbandman. Such as albeit they beare the Name of Apostles, yet are found lyars, an Ab [...]r [...]m in stead of Ar [...]n, Reuel. 2. a Symon Ma­gus for a Symon Peter, a Saul for a Paul, a Caiphas for a Cephas, a Judas Iscariot for Jude an Apostle. Whereby what other conse­quent can be looked for, then that the Lamps of the Temple should waxe dimme where the Oyle fayleth; and the Word of God should be precious, where the profits of the Pastors are so pared?

Cantic. 2.15.Finally, how could so many Foxes breake into the Vineyard, if the Vines were furni­shed with sufficient Keepers? It is thought the Bishops should remedie this: I would it were in their power. But how should they admitte of others then are presented vnto them? Were our holsome Lawes in this case feruently enacted, as faythfully ex­ecuted; Patrons purposes might happily be preuented, and the Church of the burden vnder which it groanes be eased; whereas now it is more grieuously surcharged; and that speach of Hieroms is obiected: Fulgent laquedria auro, nitent marmore tempta: Ministrorum verò Christi nulla est electio; The Roofes of the House glister with Gold, the Temples shine with Mar­ble: but no heed is taken of the choyse of good Ministers appertaining vnto Christ. Sic Tros, Symony a thing ordinary at Rom. Rutilus{que} ruunt nullo discrimine: Euery one alike, without further scrutinie, slippe into the Ministerie. But nothing is ryfer at Rome, then this sinne; and nothing then Symonie, that seemeth lesse sinfull. That this is of ordinarie practise with the Pope, wee haue witnesses enough of it. Hereof sayth S. Bernard, Bernard in c [...]nuers. Pauli [...]eth. [...]. Sacri gradus dati sunt in occasionem turpis lucri, et quaestum astimant pietatem; Holy Orders are now become the occasion of filthy Lucre, and [Page] Gaine is valued with Godlinesse. Ludouicus Viues, one of their owne side, thus speaketh in the same cause. Romae cum omnia propè vendantur, et emantur, nihil tamē agas sine lege et formula; at{que} et [...]am sanctissimi luris; Whereas almost all thinges are bought and sold at Rome; yet you may doe nothing without Law.In sexto de elect. et elect. Potestate. Fundamenta in Glossa. One of their owne Popish Glosses goeth thus: Roma est caput Auari­tiae, ideò omnia ibi venduntur; Rome is the head of Couetousnesse, wherfore all things are sold there.

Johannes Andreas a great Canonist, com­meth in with this Verse, in illusion and al­lusion to the name of Rome.

Another of them, one Durandus, Durandin de modo cele­brandi Cōcil [...]j discoue­reth their doinges. Simonia sic regnat in Ecclesia Romana, quasi reuèra non esset pec­catum: Simonie hath set vp such a Monar­chie in the Church of Rome, as if in very deed it were no sinne at all. Of Pope Alex­an [...]er, that was such a singular Symonist,Muscul. in Ioh. cap. 6. it is written thus.

1. Quest. 1. eo. qui.In their owne Decrees it is thus written: Tollerabilior est Macedonij haeresis, qui asse­rit spiritum sanctum esse seruum patris et filij: nam isti faciunt spiritum sanctum ser­uum suum: sic enim ait Terasius Patriar­cha Constantinopolitanus ad Adrianum Episcopum Romanum; The Heresie of Ma­cedonius is more tollerable, who holdeth that the holy Ghost is the Seruant of the Fa­ther and of the Sonne: For these men make the holy Ghost their Seruant: For so sayth, Terasius Patriarch of Constantinople vnto Adrian Bishoppe of Rome.

Summa An­gelica in dictione Papae.Thus haue wee receiued testimonies e­nough touching the vsuall Symonies of Popes: Now how they presume the same to be no sinne, let vs heare what is sayd?

Their Canonistes are wont to say of the Pope, that hee, in as much as he is Lord of all Benefices, albeit he sell for Monie By­shoprickes, Monasteries, Personages; yet in that hee tearmeth all them his owne, hee cannot commit Symonie, though he would neuer so faine.Summa An­gelica in Simonia. In the Booke before cited, we read thus. In Curia Romana titulus de Symonia non habet locum, The tytle of Symonie hath no place in the Court of Rome.

In the same summe this distinction is brought in, Verum est in ijs quae sunt simo­niaca [Page] de iure positiuo solum, sed non in ijs quae sunt simoniaca de iure diuino; Extra de Offi­cio ludicis Delegatì ex parte N. in Glossa. It is true in those thinges that are Symoniacall by positiue Law: but not in those thinges that are Symoniacall by Diuine Law. To make these Wordes plaine, the Glosse sayth thus: Simoniaca de sua natura sunt, quae nouo aut veteri Testamento prohibita sunt, vt emere vel vendere sacramenta. Simoniaca de iure positiuo sunt, quae solum sunt spiritualia ex constitutione Ecclesiae, vt sunt Tituli bene­ficiorum Ecclesiasticorum. ω. Symoniacall things of their owne nature are such, which are in the new and old Testament inhibi­ted, as to buy or sell Sacramentes. But Sy­moniacall thinges in Positiue Law, are such as are onely Spirituall, by the ordinance of the Church, as Tytles of Ecclesiasticall Benefices. ω. Thus by this crancke that is come into their Crownes, the Pope by ma­king a sale of Sacramentes, which cannot bring him in much Monie, shall become a Symonist. But if he shall barter away By­shoprickes, Deaneries, Abbatships, Arch­deaconries, Prebendships, Rectories of Churches, yet by the helpe of this one Di­stinction, he shall auoyde this name.Aureum speculum. What is thought of this distinction, yee may read, where it is thus written: O Petre quantam animarum multitudinem ca [...]eruàtim trans­misit [Page] et transmittit ad Infernū, haec super­stitialis et damnanda distinctio? Multis est occasio, et viam aperit ad ruinam dam­nationis aeternae: O Peter, what a multitude of soules hath and doth this superstitious and damnable Distinction send vnto Hell? It is to many, the occasion, & it openeth the way to the vtter downefall into eternall Damnation.ff. de officio pretoris L. Bathannus. Colum. 2.

But let vs heare how their owne Law­yers and Proctors are protectors of the Popes corruptions of his impure nundi­nations of Church endowmentes. Baldus doubteth not to say, Simonia non cadit in Pa­pam recipientem; It is no Symonie in the Pope to receiue.

ff. Eod. Titulo ead. L. Bartol. Bartolus an other Bird of the same feather, singeth the same note in effect, where he saith: Papa non dicitur facere simoniam conferendo Beneficiū et dignitates, accepta pecunia; The Pope is not sayd to haue committed any Simonie, in bestowing be­nefites & dignities of Churches for Monie.

Theodoricus de schismate i [...]ter Vrban, et Clement, lib. 1. cap. 32. Theodoricus commeth in with the like spoke, and holdeth vp the Target of Law for his defence. Papa non potest commitie­re simoniā, sic tenent luristae: quia simonia excusatur authoritate eius; The Pope can­not commit Simonie, (It is an Axiome of the Law,) Because Simonie is borne out [Page] and excused by the Popes authoritie.

Felinus, a fellow like to the rest,Felinus de officio Iudicis delegati ex parte. N. is thus broad with vs: Ista Glossa videtur dicere, quod Papa non committit simoniam in reci­piendo pecuniam pro collatione beneficio [...]ū, ex quo non ligatur proprijs constitutioni­bus. Tamen moderni tenent indistinctè, quod Papa non inuoluatur crimine simoniae: et ita ego tenco: et sic est seruanda communis opinio: Ergo Papa potest dictam prohibiti­onem simoniae firmatam in vniuersali Ec­clesia limitare, respectu Apostolicae sedis: This Glosse seemeth to say, that the Pope doth not commit Symonie in taking Mo­nie for Presentmentes vnto Benefices: Whereby hee is not bound to his owne Constitutions: Yet the Writers of this time hold indistinctly, that the Pope is not wrapped in the sinne of Symonie: and I am of that minde, and so is the common opinion to be held. Therefore the Pope may qualifie the sayd Prohibition of Sy­monie, established through the vniuersall Church, in respect of his Apostolicall seate. Et si diceres rêquiritur in talibus apparens causa, dico hic esse causam apparentem. Nam cessante tali redditu qui maximus est, attenta hodierna tyrannide, sedes Apostolica contemneretur: And if thou shouldest say, [Page] [...] [Page] [...] [Page] there is an apparant cause in such required; I answere, that here is an apparent cause: For such a Reuenew ceassing, which is the greatest, considering the present tyrannie of the tymes, the seate Apostolicall would be little set by.

Extra de simo­nia. ca. 1. Nu­mero. 5. Fol. 18. Abb. Panormitane another Parasite of the Popes, publisheth as much, but hee borro­weth that Diuinitie of a Cardinall, as hee himselfe confesseth: Etsi Papa accipiat pe­cuniam pro collatione alicuius Praelatura aut beneficij, tamē Dominus Cardinalis ait, non committitur simonia: Albeit the Pope receiueth Monie for collating a Bishop­ricke or a Benefice, yet my Lord Cardinall his grace sayth, that there is no Symonie committed.

An Archdeacon of Florence flourisheth thus:Archidiaconus in Tractat. de haeresi. ver. et quia tanta est. Papa recipiendo pecuniam, non pre­sumitur animo vendendi recipere, sed vt illa pecunia ad vsum suum conuertatur, cum Papa sit dominus rerum temporalium, per illud dictum Petri; Scripture well applyed. Dabo tibi omnia regna mundi. The Pope in receauing Mo­nie, is not presupposed to haue receiued it with an intention of selling, but that that Monie should be imployed to his vse: In asmuch as the Pope is Lord of all Tempo­rals, by that saying of Peter; I will giue vnto thee all the Kingdomes of the world. But [Page] by his leaue, these be not the words of Peter, but of the Diuell.

Further Felinus saith,Felinus de officio Iudicis Deregati ex Parte N. in the voice he vsed before: Quod datur Papae datur sacrario Petri, nec est proprium Papae: sed prodest danti tan­quam facienti opus pijssimum. That which is giuen to the Pope, is giuen to the Church of S. Peter; neither is it proper to the Pope; but it benefiteth the giuer, as the doer of a most godly worke.

But it should seeme that Hostiensis careth not what he sayth, when he speaketh thus:Extra de simo­nia. cap. 1. Hostiensis. Papa potest vendere titulum Ecclesiasticum, vt Episcopatum, Abbatiam. The Pope may sell an Ecclesiastical title, as a Bishoppricke or an Abbatship.

Finally,Extra. de si­monia. etsi quaestio nec. we produce Panormitane once more, Cardinalis pro Palafreno a nobili vero accepto, non praesumitur committere simoniam: A Cardinall that shall take a Palfrey of a Noble man, is not to be adiudged to com­mit Simonie. But what Christ hath thought of such indirect & distaster dealings, his se­ueritie towardes such as he found that were copesmates and petichapmen, whom he chased out of the Temple with a witnesse, ouerturning the Tables and Tressels of the Monie-changers, sufficiently sheweth vs. But these Monie-mongers,Hieronimus. were such men as we haue hitherto brought into the Thea­ter of your sight, who haue played their [Page] partes in kinde, as you haue heard. And so Hierome expoūding those words affirmeth: Per nummularios, significantur Beneficij Ecclesi­astici venditores, qui Demum Dei faciunt spe­luncam latronum. By these Mony changers are vnderstood, such as are buyers of a Church Benefice, who make the House of God a den of Theeues:Laurent. valla. de donatione Constantini. But this the Pope can doe in the highest degree, & more too, in the iudgement of one of the Cannons, and Singing-men in the Church of Rome, who saith thus: Papa etiam rem Ecclesiasticam et Spiritum Sanctum quastuj habet, quod Symon ulle Magus detestatu [...]: The Pope also maketh a gaine of thinges Ecclesiasticall, and of the holy Ghost; which Symon Magus himselfe doth detest. No maruaile therefore that the Body is thus heauie, if the Head be so sicke. This poyson hath lien too long in the stomacke of the Church, so as now it is high time, that some Tryacle or other Confecti­on should be ministred, that might helpe to purge it.

Against Customes. Compositi­ons, Pre [...]crip­tions.3. It is also no meaner sinne then Sacri­ledge, in the Parishoners and vulgar sort of People, that set vp Mischiefe as a Law: that is, who vnder pretence and colour of Law, custome, composition, snebbe and libbe their Ministers of their proper pro­uision.Dan. 5. If it was Sacriledge in [...]lhazzar, to abuse the Vessels of the Temple to wan­tonnesse: [Page] May wee by supportation of custome, runne away with any part of the Churches Patrimonie, & wipe our Mouths mannerly with the Harlot, as though we had done nothing therein against dutie? It was Sacriledge in Nabucodonoser, (though a Conquerour) to robbe the Church: What lesser sinne is it in vs, by a conquest wee haue got ouer the Church by customes, to engrosse the greatest part of the Goods of the Church? Was it a Sacriledge in Ananias, Act. 5. and Saphira vindicated by death, to deteine a part of that which was their owne, which they had assigned and separated to Gods vse, which before that deputation and as­signement made, was free to them to haue vsed as they pleased? and shall this insolent neighbourhood escape vnpunished, that haue thus gotten into their handes the state of others, of which they neuer were, nor can be iust owners; and so neuer any loo­sers, though they be restorers? according to that which the Law sayth,L. 83. de reg. iur. Non videntur rem amittere quibus propria non fuit; Hee can not seeme to be a looser, who was neuer any owner. Will God, thinke you, be plea­sed with that which your Customes leaue vs,Mal. 1.8. by which we haue nothing but the re­fuse thinges, Quiddam rather then Quantum, being the reuersion of your Deuotion? the halt, the blind, the lame, being the Oblation [Page] that yee account good enough for Gods Altar? Nay rather doth he not tell the (ô man) that he wilbe serued with the best, With the first Fruites; Pro. 3.9. or, as the Hebrew word beareth it, With the chiefest and choysest part of euery thing? Doth not God reckon him­selfe robbed and spoyled, when as any due­tie is deteined from the Minister? See the Law in this case, which bringeth in God complayning in this manner:Mal. 3.8. Will a man spoy [...]e his God. that you haue spoyled mee? Not­withstanding yee aske wherein, as though yee were ignorant, what wrong there hath been done mee in Tythes: yee are heauily accursed, because with a kind of publike consent, yee haue ioyned your selues in one to robbe me, imagining the commonnesse of the offence, to be euery mans particular iustification.

Thus almost euery word in that Text, is the stroake of a hard Beetle, driuing at our cragged and crooked customes, whereby the state of the Church is quite spoyled. To this end serueth this precept of God, that beareth a promise about the necke of it. Bring yee all the Tithes into the Storehouse, Mal. 3.10. that there may be meate in mine house, and prooue me now herewith, sayth the Lord of Hostes: If I will not open the windowes of Heauen vnto you and poure you out a bles­sing [Page] without measure: Br [...]ng yee all the Tythes, saith God. But hoe there, say the Customes of men: God hath thus assigned it, and consigned it, but now the case is al­tered, quoth Ployde [...]. But Ne [...]em [...]as the god­ly Magistrate would neuer haue fared with such Courses,Nehe. 13.8. who could not endure the alienation of so much as one Chamber-roome that belonged to the Priest, to the priuate and proper vse of Tobias.

But the Laitie among vs like it well e­nough, that they haue taken to thēselues the great Houses of God in possession, & haue driuen his Priestes out of their dwellinges. Their shoulders are broad enough to beare the imputation, the Apostle giueth them: Thou abhorrest Idols, Rom. 2 22. and committest Sa­criledge; O tempora, ô mores, may we well say: In what age, among what people doe we liue, and what an inuersion of times is come vpon vs? Heretofore to the setting vp of dead Idols, no cost was spared Now, any thing is thought too much (though it cannot be better bestowed) that is spent vpon the Ministers of the Church, his true and liuely Images. Formerly, to the rea­ring vp of madde Monasteries, Coyne without cry, came into their Coffers: now, to the able Ministers of the new Testament Gods Spirituall Building, and the liuely [Page] [...] [Page] [...] [Page] Stones thereof, litle more then nothing is exhibited. But I meane not to diue deeper into this cause, or to tender such Collecti­ons out of our Customes,Abst. Act. p. 217. as some would seeme to make, as that they hold a contra­diction with principles of common right, that there is a nullitie and frustration of such Customes, as seeme to them thus op­posite to those principles.

I know not how these Customes first came in, not how they can be made to hold concurrence with the Doctrine hitherto deliuered. Let the common Lawyers of our time that loue them so well, because they liue so well by them, take vp the de­fence of them, & extende them like a skinne of Parchment vpon the Tenters of their talkatiue Tongues, I could neuer heare yet at any hand of any good they haue pro­phecied to the Church: But, Lingua quo vadis? Tongue, whether trudgest thou? Speake not euill of those thinges whereof thou art ignoraunt; take not the measure of Conclusions by Dimi-premisses, and halfe Principles; lay them not in the Ballance stript frō those necessarie materiall circum­stances, which should giue them waight, and by shew of falling vneuen with the Scale of most vniuersall and abstracted Rules, pronounce not that to light, which peraduenture is not so, if thou hadest skill [Page] to waigh it: many that are good Prea­chers, being but simple Lawyers and Go­uernours.

Now such as are not mooued with this Doctrine,The venge­ance of God against Sacri­ledge. hitherto layed Downe before them, with compuction of Conscience, happily will be shaken by the Shoulders, and set vpon their Feete, while they behold the terrour of Gods vengeance. For God hath two stringes to his Bow; Mercie, and Iudgement: Such as will not be ledde by his Mercie, shall be drawne by his Iudgement. Absolon, 2. Sam. 10. when he could not by faire meanes make Ioab of his side, by fiering his Barlie fieldes he fetched him well enough. If wee will not be caught and brought by his Fa­uour, we shall be sought and wrought by the fire of his Furie.Ion. 1. When a still Voyce could doe no good with Ionas, a quicke and posting Pursiuant dispatched in a Whirlewinde and Tempest against him, brought him to obedience.

Many sweete Promises are made by God, to such as pay their Dueties to the Church: If these take no place, hee will come, Cum impetu magno, to visite their In­iquities with the Rodde, and their Sacri­ledge with Scourges; Fire and Brimstone, Storme and Tempest, this shalbe their portion to drinke.

As the Lordes mouth hath much spoken [Page] against this sinne; so the hand of the Lord hath much stroken it. Few haue conceiued Sacriledge in their Heartes, but haue also Forne Gods Iudgementes on their Backes. The Sacriledge of Achan was the Broome that swept away the whole House of A­chan; Ios. [...]. the Axe that cut off both Branch and Roote, and all in one day.

Giezi [...] prowled but for a Bribe of Naa­man, [...]. King. [...]. but he payde dearely for it; this Sa­criledge be [...]ng the Porter that brought the scabbe of Leprosie vpon him, and by entaylement, to his seed for euer.

Be [...]sh [...]zzar prophaned the Goblets of the Temple, [...]. 5. which Nebuchadnezzar his Father had taken from the Jerusalem, and was in his merrimentes amonge his Minions with them: but his mirth was soone commuted with Melancholy, and his Organs turned into the voyce of them that wept; the hand-writing which he espied ouer against t [...]e Candlesticke vpon the Plaister of the Wall of his Pallace, put him out of counte­nance, perplexed his thoughtes, made him Luxate & Palsie-shaking ioyntes, and with vehement collision knocked his Knees to­geather.

After the death of King Salomon, Sesack King of Egipt spoyled the Temple which was at [...]erusalem, 1. King. 14. or Ses [...]stris, as Josephus would haue it, or Smendes as others doe conceiue; [Page] which of them soeuer it was, he that fared best, bought it deare enough: The Thracians inuading and subduing to themselues the Dominions of the one; the other dying, left his heire behind him in this case most mise­rable, that for a long season he was smitten with blindnesse.

J [...]as King of Israell, drew a great bootie out of the same Temple: what came of it?2. King. 14. By Poyson he finished his accursed life.

Senacharib the great Monarch of the As­sirians, robbed the Lordes Exchequer at Ie­rusalem vnder Ezechias; the Lordes Iudge­ment as a speedie messenger was dispat­ched against him for it.

And that ye might know the better how much God is displeased with iniurie offe­red to his Church,Ioh. 2. marke his manner of be­hauiour he vsed towardes the Marchantes in the Temple, tumbling downe their Mo­nie-tables, and chasing them with Whip­cord out of the Temple, telling them of this Text, that they had so vildly transgressed; My house is an house of prayer, but ye haue made it a Deu [...]e of Theeues. Thu [...] our Lord Christ of his owne nature, an instrument of Mer­cie, wadeth vp to the Ancles in the Office of Iustice, to censure this fordide vse in his Sanctuarie Christ assuming our humanitie vnto him, Non venit cum Flagella, Came not with a Rodde, but with Loue: came not [Page] to punish, but to pardon: not to execute vs in his Iustice, but to prosecute vs in his Mercie: not to keepe vs still at difference with God, but to be the dayseman be­tweene vs and God: Yet hee that was this factiue instrument of peace and pittie, lay­eth them both aside, and for a time forget­teth them: and in the case of this abuse of­fered to his Sanctuarie, taketh hold of Iu­stice and Seueritie. Hee that would be con­tent to pardon Theeues, Adulterers, and other nefarious fellowes, would not be pleased with violaters and despisers of Ho­ly thinges.

Put to these examples, the example of Julian vncle to Julian the Emperour,Sozam. lib. 5. cap. 5. et 8. who robbed many Churches as well of Antioche, as of the East, both of Monie and Plate, and scourged to the death one Theo [...]orite War­den of the Church, for that hee would not betray the state of the Church vnto him. They which haue once stained their hands with these odious spoyles, doe thereby fa­sten vnto all their actions an eternall pre­iudice, in respect whereof for that it pas­seth through the world as an vndoubted Rule and Principle; that Sacriledge is open defiaunce to God, whatsoeuer they after­ward vndertake, if they prosper in it men reckon it but Dyonisius his Nauigation; and if any thing befall them otherwise, it is [Page] not as commonly so in them ascribed to the great vncertaintie of casuall euentes, where­in the Prouidence of God doth controll the purposes of men oftentimes, much more for their good, then if all thinges did answere fully their heartes desire; but the censure of the World is euer direct against them both bitter and peremptorie: For this is the verdict that is out against them: Nouimus multa regna et reges eorum prop­terèa cecidisse, quia ecclesias spoliauerunt, Verba Carol. mag in Capi­tal. Carui. tit. 7. ca. 104. resq. earum vastauerunt, alienauerunt, vel diripuerunt, Episcopis{que} et sacerdotibus, at{que} quod maius est ecclesiis eorum abstule­runt, et pugnantibus dederunt. Quapropter nec fortes in bello, nec in fide stabiles fue­runt, nec victores extiterunt, sed terga mul­ti vulnerati et plures interfecti verterunt, regna{que} et regiones, et quod peius est, regna caelestia per diderunt, atquè proprijs haeredi­tatibus caruerunt et hactenus carent: Wee haue seene how many Kingdomes with their Princes, haue perished, for spoile offe­red to the Church, in wasting, alienating, and robbing the Bishops and Priests of them; and which is more, in taking them from the Church, and bestowing them on Souldiers. For which cause, neither had they heart in Warre, nor were stable in the [Page] Faith, neither euer could be Conquerours, but shamefully turning their backes, were many of th [...]m wounded, more put to the Sworde, vtterly lost their Kingdomes, and which is worse, the Kingdome of Heauen. This was the obseruation of the Emperour, Charles the great, the ineuitable infelicitie, that indiuiduallie accompanieth this Sacri­legious robberie.

It is the let that faleth vpon euill gotten Goods, to be Losse, and no Lucre (sayth Thales Molesius:) Whe [...] [...]re the Prophet compa­reth them to th [...] [...],Mich. 6. which deuoureth also the wealth that is well come by, with the owners thereof. Chilon the La [...]edemon [...]a [...] giueth this reason, why a certaine losse should be preferred before filthy lucre; because that maketh a man to greiue but once, but this causeth a continuall vexati­on: And for that, a present losse may be recouered by future labour, but the staine and turpitude of an euill name, gotten by euill gotten goods, can neuer by all the South-waters be washed out.

Laert. lib. 1. cap 4.It is the obseruation and collection Laertius maketh: The Goods that are euill got­ten, are subiect to much hazzard of Fire, Tem­pests, Robberie: what casualties then may accom­pany and follow Goods of euill condition? Let all such as haue prayed vpon the House of prayer, and are fleshed as Dogges, that haue [Page] beene fed at the Shambles, with the fatte thinges of the Church: looke for a reuolu­tion and returne of times, wherein they shall finde that the pleasure they haue taken in them, is but as the momentanie ioyes of Birdes in th' of kirnels of Corne, which are strewed of purpose to ensnare them, and as the fonde delight of Fishes, hasting to the baite vnder which the Hooke is hidden, that is their destruction.

The doome that was prophecied of Tu [...] ­nus, may happe to be fulfil [...]ed and accom­plished in them.

In the meane while there wilbe alwayes some skilfull persons, which can teach a way how to grinde treatibly the Church, with iawes that shall scarce moue; and yet deuoure in the end, more then they that come rauening with open mouth, as if they would worry the whole in an instant: O­thers also, who hauing wastfully eaten out their owne Patrimonie, would be gladde to repaire, if they might, their decayed estates with the ruine they care not of what, nor of whom, so the spoyle were theirs; whereof [Page] in some part if they happen to speed, yet commonly they are men borne vnder that constellation, which maketh them I know not how, as vnapt to inrich themselues, as they are readie to impouerish others; it is their lot to susteine during life, both the miserie of Beggers, and the infamie of Rob­bers.

But though no other plague or reuenge should follow Sacrilegious violators of Holy thinges; the naturall secret disgrace and ignonimie, the very turpitude of such actions in the eye of a wise vnderstanding heart, is it selfe a heauie punishment.

This speech of the Orator is properly sayd of them,Cicero. off. lib. 3. Paenam non dico legum quas saepe perrumpant, sed ipsius turpitudinis quae acerbissi­ma est non vident, They see not (I will not say) the punishment of Lawes which they transgresse, but of this abomination it selfe, which is most bitter. For how can they expect securitie & indemnitie, in this their eager pursuite of Sacriledge, the very height and extent of Iniquitie?

It is the question that an Heathen Chri­stian mooted,Senec. de be­nef. lib. 3. cap. 17. which a true Christian pro­poundeth to such persons to assoile. Impu­nita tu creais esse quae inuisa sunt? aut vllum sup­plicium grauius existimas publico odio? Doest thou thinke that such thinges shall passe vnpunished, which so vniuersally are ha­ted? [Page] Or doe you thinke any punishment exceedeth the common hatred?

The smallest Sacriledge that is, is grie­uous, & a burthen intollerable to be borne. It is the peremptorie determination of di­uine Plato in the cause, Latrocinium et furtum non minus est, in re parua quam in magna, Theft and Rapine is no lesse a sinne in a litle mat­ter, then in a great: Magis et minus non mu­tant speciem; It is a ruled case in Philosophie: More or lesse altereth not the title or nature of a thing. Non spern [...]nda sunt quia p [...]rua sunt, Greg. lib. 6. epist. 30. sed timenda quia praua sunt, Thinges are not to be despised because they are small; but they are to be feared because they are sin­full. A litle Leauen sowreth the whole lumpe.1. Cor. 5. It is the preemptorie proposition of a great Apostle. An Haire is a small thing, yet we read how it choaked the life of a great man. The Hemorrhoides are sayd to be very small Serpentes; yet so spightfull, as they that are stroken with them, are in such a case as they are cast into a bloody sweate, which issueth from the Conduits of their Eyes, Mouth, Nosethrils, Eares, Fun­dament, & from the Channell of the whole body. A narrow Riuer serueth as well to drowne ones life, as the vast Ocean sea. A slender Bullet discharged out of a Gunne, can as soone strike one dead, as a Rapier, or a long Speare.

By one rupture and breach in the Wall, the Enemie may as well enter and in [...]ade a Citie, as through a Gate that is left brode open.

The lesser thy sinne is, the greater thy contempt; wherefore the Lord complay­neth of such as haue offered him dishonour in a handfull of Barlie [...]:Ezech. 13.32. Iu [...]as betrayed Christ for thirtie peeces of Siluer:Examples of Gods iudge­mentes in o­thers, are lessons for vs. and thou sellest him by Sacriledge, in the smallest Impropriation, and Goodes of the Church, that thou hast taken, or any way kept from him. Ergo te miror quorum facta imitare, eorum exitus non per horrescere, I maruell at thee that followest their proceedinges, dreadest not their punishmentes. Gods corrections to­wardes others, are a calling vnto vs; and others examples, are our looking-glasse. So it was to Balak [...], Numb. 12. who when he had heard what Israel had done to the Amori [...], wa [...] curbed and humbled with feare.

For this cause, the Lord commaunded Moses that Eleazar the sonne of A [...]n the Priest,Numb. 16. should take vp the Censors of th [...]se two hundred and fiftie conspirators of Corah and his complices, whom the Fire of the Lordes wrath had consumed, and make of them broad Plates for a couering of the Altar, to serue for a signe of Admonition to the people, that no Stranger should pre­sume to burne Incense vnto God, least by [Page] running into the same transgression, they might incurre the like dread [...]ull destructi­on.

It seemed much to God,Ierem 3. that his example of Iudgement against J [...]rael, should not les­son Judah; whereof he saith thus: When I saw how that by all occas [...]ons, rebellious Is­raell had played the Harlot, I cast her away, and gaue her a Bill of Diuorcement: yet her r [...]bellious Sister was not afraide, but shee went also and plaide the Harlot.

But it was singuler good that Jeremie did by the publication of Gods Iudgementes: [...]erem. 36. For being willed by God, to take a Wry­ting booke, and to make a Blacke Booke of it, by marking inrolment of all the Cala­mities that were to come vpon the people for their forepassed Rebellions; that so be­ing warned, they might be armed & char­med, and turne euery man from his euill way, that God might forgiue their iniqui­ties and sinnes.

This was no sooner performed by Baruch, Jeremies actuarie & penman in this busines, and read at the Standard; but it wrought in them a feare a passion and compunction of heart with them all.

How God hath smitten this sinne of Sa­criledge in others, I haue hitherto shewed you by examples, and your selues can easi­ly [Page] put too more then I haue ripped vp. Oh take heed therefore how yee dallie with God, and take vp a securitie to the enchant­ment of your soules in this so heinous and horrible an impietie. Let vs not after so many Sermons and Summons, Writinges and Warninges, find your heartes still as before obdurate, and as hard as the nether­most Milstone; least in the bitternesse of our soules, and throbbings and thro­winges of our spirites, we send you to Gods Iudgement seate, noted with an Incke­horne, with this Text and Tytle vpon your Forehead, Noluerunt incantarj, They would not be charmed.

There remayneth nothing more, Quam vt rogarem quantum amarem, An exhortatiō to restitution of Church landes and possessions. Ios. 6.18. then that I should beseech you so much, as I loue you, as Iosuae did the people; Beware of the exe­crable thing, least yee make your selues exe­crable, and in taking (I should say keeping, for yee haue taken it alreadie,) of the exe­crable thing, make also the Host of Israel execrable, and trouble it; and to breake off sinnes by righteousnesse, as Daniel aduised Nabuchadnezzar. To meete God in the way,Amos. 4.12. as the Lord by his Prophet Amos warneth vs: as Abigall did wisely to meete Dauid by the way;1. Sam. 25. whereby she escaped the sword of his wrath: that wee by pre­uenting [Page] Iudgement, by amendment, the Sword of God may againe turne into the Scabberd. Contrary Diseases are to be cured by contrary Remedies. The onely way to worke vpon a Drunkerd, is to re­duce him to sobrietie, by reducing him from his lauish drinking. To bring a Staffe that is crooked, to his rightnesse, wee bend him on the contrarie side, to an aduerse ob­liquitie, and so at the last he commeth to a middle nature, betweene a double extre­mitie: so the maladies of sinne in the minde, are to be healed by contrary meanes; as Fulnesse with Fasting, Malice with Mer­cie, Auarice with Almes, Sacriledge with Satisfaction. Wee are warned,Mat. 2. as the Wise men of the East, to returne into their Coun­trie another way: as from Crueltie to Cha­ritie, from Ebrietie to Sobrietie, from Im­puritie to Chastitie, from Vice to Vertue. For to returne to our old sinnes, is to goe backe to Herod Court againe.

As the Camell that entreth into the Sta­ble, layeth downe his Burden at the Dore, the better to enter in: So they that will goe to Heauen, must discharge their Shoulders of the spoyle of the Church with which they are loaden, and leaue it where they found it; otherwise through so straight a Gate as that wilbe vnto them, there wilbe [Page] no through passage for them.

Esai. 38.6.The legatiue arrant sent to Ezechias, ap­pertaineth to vs all: Set thine house in order before thou diest, To set our state at a stay and order, is to deuide to euery one his due. Our Body is set in order, when it is bequea­thed to the Graue: Our Soule is set in order, when it is giuen vp to God: and our Goods are set in order, when they are restored to the right owners.1. Sam. 12.3. If ye can not say with Sa­muel, Whose Goods haue I taken away? Then must ye say with Zacheus; Luc. 19.8. Whose Goodes haue J kep [...]? It is the first part of our duetie, not to offer Iniurie: the second is, to satisfie and make amendes for it.

Fulgentius vpon this text of the Baptist, Euerie Tree that bringeth not foorth good fruite, Mat. 3. is heawen downe, & cast into the fire: commeth in with this inference: Si sterili­tas in ignem mittitur, rapacitas quid me­retur? quid recipiet qui aliena tulit, si sem­per ardebit qui sua non dedit? If Sterilitie be throwne into the fire, What deserueth Rapacitie? What shall hee receiue that hath taken away the Goods of another, if hee shall endure euerlasting burning, that hath not giuen of his owne?

Rabanus vpon this complaint of Christ; I was hungry, and yee gaue me not to eate: [Page] paraphraseth thus:Mat. 25. Esuriui et pauxillulum panis quod restabat mihi abstulisti, Nudus fui, et vilem chlamidem et vestem quam habui abripuisti: vnicam habui vineam et diripuisti: I was hungrie, and that litle re­mainder of Bread that I had, you bereft me of: I was naked, and that simple Shrowde and Garment that I had, you tooke away from mee: I had but one onely Vineyard, and that you wrong from mee.

Against the whole packe of such purloy­ [...]ledge [...]ers, and croude of Catchpoles, and frater­nitie of such fellonious fellowes, S. Augustine doubteth not to say;August ad Macedon. epist. 54. Si res aliena propter quam peccatum est reddi potest, et non red­ditur; paenitentia non agitur, sed simulatur: si autem veraciter agitur, non dimitti­tur peccatum nisi restituatur ablatum: sed (vt dixi) cum restitui potest: If that which wee haue taken away from an other, by which wee haue sinned, may be restored, and be not; repentance is not done, but dis­sembled: But if it be truely done, this sinne is not forgiuen vnlesse that which is taken away be restored; but vnder this supposi­tion, when a restitution may be made.

Restitution resembleth a Phlebotomie or Blood-letting, which though it mini­sheth [Page] the substaunce of the Blood, yet ta­keth away the matter of the Ague, and pre­serueth the life: so hee that restoreth the Goods he hath gotten from other men, he lesseneth his Monie bagges, but thereby cutteth off the occasion of his couetous­nesse, the argument and subiect of eternal [...] death, and maketh the life of the soule, and of Grace, to draw breath more liuely; Si in ignem mittitur, qui non dedit rem propriam, vbi mittendus qui inuasit alie­nam? verè teipsum pro vili pendis, qui pr [...] re aliena animam tuam perdis: If he be de­creed to the fire, which gaue not his owne [...] Whether is he to be sent, who hath robbe [...] another? Dum alienum rapis, à diabolo ra­peris, et quam diu id detines, à diabolo detineris: retines aurum, et perdis caelum: in iustè detines rem alienam, et iuste amitti [...] haereditatem tuam: iniustum lucrum, se [...] iustum damnum: lucrum in arca, sed dam­num in conscientia: p [...]reat mundi lucrū per quod fit animae damnum: Whilst thou snat­chest from another, the Diuell snatcheth a­way thee: and so long as thou withholdes [...] it, the Diuell withholdeth thee: thou retei­nest Gold, and loosest thine Inheritaunce▪ an vniust Gaine, but a iust Damnation: [Page] Lucre in thy locker, but Condemnation in thy Conscience: a Mischiefe on that Mo­nie, that bringeth Destruction to the Soule.

Oh that thou wouldest behold Zacheus, Luc. 19 and be beholding vnto him for his instruc­tion, and reformation, whose practise is precept, and preamble vnto thee: Paruus Zacheus, sed magnus exemplo: Principalis receptor, et Prin [...]ipalis restitutor: diues opi­bus, et diues op [...]ribus: in vita peccatricj pec­cato renū [...]ians. Dedit non micas e mensa, nec escam, sed dimidiū bonorū: non amicis qui compensare possent, sed pauperibus restituit: non principale damnū, sed quadruplū exin­aniuit domum terrenis opibus, vt intromit­teret salutem et admitteret intus. Zacheus, little in substance, but great in example: a principall Receiuer, but a principall Re­storer: rich in Goods, and as rich in Good­nesse: in the state of sinne, resigning vp sinne: he gaue not Fragmentes and Flesh from his Table, but the Moitie of his main­tenance: not to his Friendes that could againe cry quittance with him, but to the Poore, that could make him no recom­pence: not the principall that he had pur­loyned, but the quadruple dammage that [Page] he had inferred: he emptied his house of transitorie substance, to induct, and con­duct saluation to his house.

But to this, the Children of this light, take light from the Disciples of Christ, to set light by this we say, and to answere vs thus lightly:Iohn. 6.6. Durus est hic sermo, This is a hard saying. The Lecture you read vs of Resti­tution, is too hard, and wee cannot digest it. Sacrilegious persons, sauour not our Ser­mons, that speake of satisfaction; they can giue care to any Text, rather then to this: But in this, they would haue a dispensation of vs,2. King. 5. saying with Naaman, The Lord he mercifull vnto mee in this: Their hearts in this, being of the nature of Nabals, 1. Sam. 25.37. as dead as a stone; as the heart of euery obstinate Sin­ner is,Iob. 41. as that worthie Hussite noteth: His hea [...]t is as hard as any stone. A Raysor may sooner cut a Whet-stone, then any thing shall cut or touch them with remorse, or compunction.

The stone in the Bladder is a greiuous disease, and so is that which is in the Raines: But the stone about the Heart is most to be feared: Yea, it is much to be feared, that it will drawe the whole man with the waight of it into Hell. For as those thinges that are hard, are also in their owne nature heauie, as it is in a Stone, which being throwne [Page] from an high place, if it be not some way intercepted, seeketh to the center, and the ground, where it resteth: So he that hath an hard and Flintie heart, no sooner he is cast downe by the hand of death, no doubt ful­leth downe to the very bottome & lower­most place of Hell.

It is one of the greatest stratagems and sleights of the Diuel, not to care that we do many good thinges so he may hold vs fastned vnto him by the Chaines and Bands of some one sinne or other. And therein hee playeth the Part of an old practised Ang­ler with vs, who hauing a great Fish vpon his Hooke, forceth not hastily to heaue him vp to the shoare, but dallieth and gi­ueth him length enough of line to skudde vp and downe, & to swallow vp the baite, thereby to make him sure, least otherwise by dealing too rigorously with him, hee might breake his Line, and loose all togi­ther Sathan doth not presently surprize a sinner, whom with the Hooke of Tempta­tion he hath caught; but he suffereth him to approoue and put in practise many pro­per dueties. Hee had put an Hooke into the Nose of Herod, Mark. 6. and carried an hand straight enough ouer him, not labouring to draw him vp presently to himselfe, but easily yeelding that he should come to the [Page] [...] [Page] [...] [Page] preaching of Iohn the Baptist, and heare them gladly, in the meane while holding him fast with the line of Luxurie, and the cord of Concupiscence. So when he had goten a Pharisie by the Gilles,Luc. 18. he made good sport with him, fancying wel enough his double Fastes by the weeke, his con­scionable Tything, and his minde not cor­rupted with many notorious and oppro­brious improbities; all these being nothing better then sweete Baites, to feed his arro­gant and vaineglorious humour.

Exod. 10.As Pharo suffered the Israelites to sacri­fice to God; yet with this cautelous pro­uision and restriction, that they should not goe farre, nor carry away their Children, or the Cattell with them; but that leauing these Pledges of their loue behinde them, their mindes might be setled on a returne to him againe. So the Diuell as an other Pharo, doth thus capitulate, and indent with vs, howsoeuer wee depart in some manner from him, yet that we shew, Ani­mum reuertendj, a purpose of returning, by leauing some Pawne of sinfull affections in this our enimies hand.

The Diuell playeth with a man, as a young Child with a Bird, which hee suffe­reth to flie by the length of his Threed fa­stened to his Legges, plucking him home [Page] againe when so euer he listeth. The Diuill holdeth vs tyed to one sinne or other, and so draweth vs vnto him, how so euer wee otherwise make vagaries from him.

But as Christ did cast out the whole Le­gion of Diuels;Luc. 8. so wee must cast out the whole Hoast of sinne, and not suffer any one to remaine in our Campe.

As Pharo and his whole Armie perished by Sea; so in Mare amaro, Exod. 14. in the salt and brackish Waters of our Repentance, are we to drowne the whole vnited power of our sinnes, and not to suffer any one to re­maine aliue. One sinne is enough to keepe vs out of Heauen: For if a Bird hath but one foote entangled, she is not able to flie; so if we haue our heart but ensnared with one sinne, wee shall neuer be able to soare vp to Heauen.

The Leprous person,Leuit. 14. who was to be clensed, was by Law enioyned to shaue off euery Haire of his head: Wherefore thou that hast the spirituall Leprosie of sinne a­bout thee, must by office of duetie, shredde and shaue off euery sinne that cleaueth fast vnto thee; and so this sinne of Sacriledge shalbe done away.

Now we, though we could be content, that we might not seeme couetous with a part of our owne, with some honest allow­aunce [Page] out of the whole, most vnhonestly and shamefully detained from vs: yet if yee will haue so much grace as Judas, yee must restore the whole: yea, yee must call to God for mercy in the face of his annointed, for the harme yee haue done his Prophets hitherto: Wherefore on with thy Sacke­cloath,2. King 1.20. and goe to the great King of Jsraell, with a Roape about thy necke, with the Seruantes of Benhadab, and call for the Psalme of mercie, for thy Necke-uerse, and say, Mercie, Mercie, O Lord, for we haue heard that the King of Israel is a mercifull King: that with the Lord there is mercie, and with him is plentious redemption; that hee will saue Israel from all his sinnes. Leaue this duetie vndone, and God shall answere thee in the end of thy life, as Elizeus did Iehoram the King:2. King. 3. Goe to the Prophets of thy father: goe to the Prophets of thy Mother: Goe see how thy Sacriledge shall shrewde and saue thee from the anger to come.

And thou ô mercifull Father, looke vp­on thy Church with the eye of compassi­on, and beare vp the decayed Walles there­of with the strong and stretched out Arme of thy Prouidence, that neither the wilde Boare out of the Wood, nor the vild Beast out of the Forrest, may deuowre it, or lay it [Page] waste. Incline the royall heart of our DAVID, to consult about the Reforma­tion of the Church, and let the hand of Na­than be deepe in it, that great may be the companie of the Preachers that may beate downe the Kingdome of Sinne, Sathan, and Antichrist, and set vp the Kingdome of Christ Iesu.

Now vnto him that is able to keepe you that yee fall not; Iude. ver. 24. and to present you fault­lesse before the presence of his Glorie with ioy: That is, to God onely Wise, our Saui­our; be Glorie, and Maiestie, and Domini­on, and Power, both now and for euer. Amen.