The royal lavv: or, The rule of equitie prescribed us by our Sauiour Christ Math. 7.12. Teaching all men most plainly and briefely, how to behaue themselues iustly, conscionably, and vprightly, in all their dealings, toward all men. To the glory of God, and good of Gods church, explaned: by Ricaard [sic] Eburne minister of the Gospel at Hengstridge in Somersetshire.
         Eburne, Richard.
      
       
         
           1616
        
      
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             The royal lavv: or, The rule of equitie prescribed us by our Sauiour Christ Math. 7.12. Teaching all men most plainly and briefely, how to behaue themselues iustly, conscionably, and vprightly, in all their dealings, toward all men. To the glory of God, and good of Gods church, explaned: by Ricaard [sic] Eburne minister of the Gospel at Hengstridge in Somersetshire.
             Eburne, Richard.
          
           [8], 68 p.
           
             Printed [by W. Stansby] for Thomas Adams,
             London :
             1616.
          
           
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         eng
      
       
         
           Christian life -- Early works to 1800.
           Religion and law -- Early works to 1800.
        
      
    
     
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           THE
           ROYAL
           LAVV
           :
           OR
           ,
           THE
           RVLE
           OF
           EQVITIE
           PRESCRIBED
           VS
           BY
           OVR
           SAVIOVR
           CHRIST
           .
           MATH
           .
           7.
           12.
           
        
         
           TEACHING
           ALL
           MEN
           MOST
           PLAINLY
           AND
           BRIEFELY
           ,
           HOW
           to
           behaue
           themselues
           iustly
           ,
           conscionably
           ,
           and
           vprightly
           ,
           in
           all
           their
           dealings
           ,
           toward
           all
           men
           .
        
         
           TO
           THE
           GLORY
           OF
           GOD
           ,
           AND
           good
           of
           Gods
           Church
           ,
           explaned
           :
           BY
           RICAARD
           EBVRNE
           Minister
           of
           the
           Gospel
           at
           Hengstridge
           in
           Somersetshire
           .
        
         
           
             IAM
             .
             2.
             vers
             .
             8.
             
          
           
             If
             yee
             fulfill
             the
             Royal
             Law
             ,
             according
             to
             the
             Scripture
             ,
             which
             saith
             :
             Thou
             shalt
             loue
             thy
             neighbour
             as
             thy selfe
             :
             yee
             doe
             well
             .
          
        
         
           LONDON
           ,
           Printed
           for
           
             Thomas
             Adams
          
           .
           1616.
           
        
      
       
         
         
         
           
             
               AA
            
          
        
         
           TO
           THE
           RIGHT
           WORSHIPFVLL
           ,
           MAISTER
           IOHN
           DACKOMBE
           ESQVIRE
           ,
           ONE
           OF
           THE
           MAISTERS
           of
           Requests
           ,
           to
           the
           Kings
           Maiestie
           ,
           &c.
           
           Health
           and
           happinesse
           temporall
           and
           eternall
           .
        
         
           AS
           it
           is
           most
           certaine
           
             (
             Right
             VVorshipfull
          
           )
           that
           Christian
           knowledge
           aboundeth
           in
           our
           land
           ,
           by
           reason
           of
           the
           manifold
           plentie
           and
           long
           continuance
           of
           the
           sacred
           truth
           of
           
             Christian
             veritie
          
           by
           Gods
           vnspeakeable
           mercy
           ,
           and
           admirable
           blessing
           ,
           setled
           and
           taught
           amongst
           vs
           :
           so
           can
           it
           not
           be
           denied
           ,
           that
           Practise
           ,
           that
           is
           ,
           conuersation
           according
           with
           our
           knowledge
           ,
           and
           answerable
           to
           our
           profession
           ,
           very
           much
           faileth
           and
           wanteth
           among
           vs.
           For
           (
           besides
           those
           ,
           the
           number
           or
           rather
           swarme
           whereof
           is
           not
           small
           ,
           
           
             that
             know
             not
             God
             ,
             and
             obey
             not
             the
             Gospel
             of
             our
             Lord
             Iesus
             Christ
             :
             who
             hauing
             their
             cogitations
             darkened
             ,
             and
             being
             meere
             strangers
             from
             the
             life
             of
             God
             ,
          
           (
           as
           the
           Apostle
           speaketh
           )
           
             thorough
             the
             wilfull
             ignorance
             that
             is
             in
             them
             ,
             haue
             giuen
             themselues
             ouer
          
           Heathen-like
           ,
           or
           hellish-like
           rather
           ,
           
             to
             worke
             all
             manner
             of
             vncleannesse
          
           and
           wickednesse
           ,
           euen
           
             with
             greedinesse
          
           )
           many
           can
           say
           ,
           
             Lord
             ,
             
             Lord
          
           ,
           
           which
           doe
           not
           the
           will
           of
           their
           
             heauenly
             father
          
           :
           and
           not
           a
           few
           are
           contented
           
             to
             seeme
          
           rather
           then
           
             to
             be
          
           sincere
           Christians
           ,
           as
           taking
           more
           delight
           
             to
             professe
             in
             words
          
           with
           their
           mouthes
           ,
           then
           expresse
           with
           deedes
           in
           their
           liues
           
             the
             Gospel
             of
             Christ.
          
           So
           that
           it
           seemeth
           to
           mee
           (
           howsoeuer
           ,
           notwithstanding
           the
           false
           imputation
           and
           vile
           slander
           of
           our
           Romish
           aduersaries
           ,
           
             the
             Preachers
             of
             the
             word
             amongst
             vs
             ,
          
           haue
           not
           beene
           vnmindfull
           thereof
           ,
           nor
           negligent
           or
           sparing
           therein
           hitherto
           )
           
             very
             necessarie
             and
             fit
          
           ,
           that
           they
           should
           henceforth
           bend
           themselues
           
             more
             then
             vsually
          
           that
           way
           ,
           that
           is
           ,
           some-what
           forbearing
           doctrine
           of
           Faith
           and
           matter
           of
           knowledge
           ,
           to
           insist
           especially
           and
           vrge
           
             chiefly
             and
             ordinarily
          
           such
           doctrines
           ,
           such
           exhortations
           and
           admonitions
           as
           concerne
           sinceritie
           of
           life
           and
           integritie
           of
           conuersation
           :
           that
           so
           (
           if
           it
           be
           possible
           )
           they
           may
           prouoke
           our
           people
           more
           carefully
           
             to
             walke
          
           aswell
           as
           
             to
             talke
          
           the
           Gospel
           ,
           and
           to
           haue
           an
           holy
           and
           vertuous
           life
           aswell
           as
           a
           sound
           and
           true
           beleefe
           ;
           whereby
           the
           mouthes
           of
           our
           aduersaries
           may
           be
           stopped
           ,
           and
           men
           may
           be
           occasioned
           ,
           seeing
           our
           people
           
             to
             shine
          
           by
           our
           good
           life
           and
           honest
           dealings
           
             as
             lights
             in
             the
             world
          
           ,
           
           to
           glorifie
           God
           on
           our
           behalfe
           .
        
         
           To
           this
           purpose
           ,
           I
           among
           others
           ,
           hauing
           oft
           times
           bent
           my
           speach
           ,
           and
           by
           occasion
           of
           late
           handled
           that
           parcell
           of
           our
           Sauiours
           Sermon
           ,
           
           
             the
             Sermon
             on
             the
             mount
          
           ,
           viz.
           
             Quaecunque
             igitur
          
           ,
           &c.
           
           
             Whatsoeuer
             yee
             would
             that
             men
             should
             doe
             to
             you
             ,
             euen
             so
             doe
             yee
             to
             them
          
           :
           Obseruing
           it
           (
           being
           
             An
             absolute
             Rule
             of
             all
             true
             Iustice
             and
             equitie
             betwixt
             man
             and
             man
             ,
          
           which
           therefore
           we
           may
           (
           mee
           thinkes
           )
           very
           aptly
           terme
           ,
           as
           
             S.
             Iames
          
           doth
           ,
           it
           ,
           or
           its
           coequall
           ,
           
           
             The
             Royal
             Law
          
           )
           to
           bee
           verie
           profitable
           and
           auaileable
           to
           the
           vse
           and
           intent
           before
           mentioned
           ,
           I
           haue
           beene
           willing
           of
           a
           priuate
           Sermon
           to
           make
           it
           a
           
             publike
             Treatise
          
           ,
           and
           to
           conuey
           it
           ,
           the
           forme
           somewhat
           altered
           ,
           and
           the
           matter
           enlarged
           ,
           from
           the
           Pulpit
           to
           the
           Presse
           .
        
         
           This
           little
           labour
           of
           mine
           ,
           I
           am
           desirous
           (
           
             Right
             Worshipfull
          
           )
           
           vnder
           the
           Patronage
           of
           your
           worthy
           Name
           ,
           might
           be
           shielded
           and
           set
           foorth
           .
           First
           in
           regard
           of
           my
           dutie
           vnto
           your
           Worship
           ;
           namely
           ,
           that
           thereby
           I
           may
           ,
           lest
           any
           note
           of
           vnthankefulnesse
           ,
           or
           spot
           of
           forgetfulnesse
           be
           aspersed
           vpon
           mee
           ,
           somewhat
           testifie
           my
           gratefull
           minde
           and
           mindfull
           remembrance
           of
           your
           speciall
           fauour
           and
           bountifull
           kindnesse
           vnto
           me
           from
           time
           to
           time
           shewed
           and
           continued
           :
           and
           then
           in
           regard
           of
           the
           Argument
           it selfe
           ,
           which
           is
           of
           Equity
           and
           
             conscionable
             dealing
          
           :
           which
           by
           reason
           of
           your
           
             Honourable
             place
          
           ,
           and
           worthy
           employment
           vnder
           the
           Kings
           most
           excellent
           Maiestie
           in
           his
           Court
           of
           Requests
           ,
           seemeth
           vnto
           me
           
             verie
             fit
          
           to
           be
           Dedicated
           vnto
           your
           Worship
           
             aboue
             some
             others
          
           ,
           as
           to
           one
           that
           
             by
             his
             place
          
           ,
           and
           (
           I
           doubt
           not
           )
           
             his
             often
             practise
          
           ,
           doth
           see
           the
           vse
           and
           necessitie
           ,
           and
           oft
           is
           mooued
           
             to
             vrge
             and
             require
          
           the
           obseruation
           and
           performance
           thereof
           :
           which
           alone
           ,
           well
           
             regarded
             and
             fulfilled
          
           among
           men
           ,
           would
           vndoubtedly
           cause
           much
           more
           peace
           and
           agreement
           to
           be
           in
           the
           land
           ,
           and
           fewer
           Petitions
           by
           many
           to
           passe
           your
           hand
           .
        
         
           I
           haue
           heerein
           ,
           among
           other
           particulars
           ,
           some-what
           vrged
           (
           an
           Argument
           wherein
           *
           otherwhere
           ,
           and
           in
           other
           wise
           ,
           as
           vnto
           your
           Worship
           it
           is
           not
           vnknowne
           ,
           I
           haue
           more
           plentifullie
           laboured
           )
           
             more
             equall
             and
             conscionable
             dealing
          
           toward
           the
           Ministers
           of
           the
           Church
           .
           That
           ,
           in
           some
           mens
           opinions
           ,
           may
           happely
           seeme
           to
           require
           
             some
             Cleargie
          
           rather
           then
           
             any
             Lay-man
          
           to
           patronize
           the
           worke
           .
           But
           partly
           ,
           since
           that
           is
           but
           the
           least
           and
           the
           last
           part
           thereof
           ,
           and
           partly
           for
           that
           I
           haue
           found
           your
           Worship
           as
           a
           sincere
           louer
           of
           the
           Gospell
           ,
           so
           a
           
             speciall
             fauourer
          
           of
           the
           Cleargie
           ,
           and
           in
           particular
           in
           some
           of
           the
           points
           vrged
           ,
           so
           conscionable
           and
           respectiue
           ,
           as
           I
           haue
           shewed
           
             others
             should
             be
          
           ,
           but
           I
           haue
           knowne
           none
           but
           your selfe
           to
           be
           ;
           I
           suppose
           that
           
             fitly
             and
             iustly
          
           both
           it
           ,
           and
           I
           for
           it
           ,
           may
           craue
           
             your
             speciall
             Protection
          
           ,
           and
           fauourable
           acceptation
           thereof
           .
        
         
         
           Which
           trusting
           ,
           according
           to
           your
           accustomed
           kindnesse
           ,
           that
           courteouslie
           many
           times
           reacheth
           out
           the
           hand
           to
           many
           a
           meaner
           suite
           ,
           you
           will
           accordingly
           vouchsafe
           ,
           I
           doe
           with
           all
           dutifull
           affection
           commend
           it
           vnto
           you
           ,
           and
           by
           you
           to
           the
           godlie
           and
           vertuous
           Reader
           :
           Heartily
           beseeching
           
             Almightie
             God
          
           ,
           as
           he
           hath
           enriched
           you
           with
           no
           small
           measure
           of
           his
           graces
           and
           blessings
           ,
           and
           adorned
           you
           with
           sundry
           worthy
           ornaments
           and
           endowments
           both
           of
           
             bodie
             and
             mind
          
           ,
           so
           to
           continue
           and
           increase
           the
           same
           in
           and
           vpon
           you
           ,
           as
           may
           be
           best
           to
           the
           furtherance
           of
           his
           glorie
           ,
           the
           benefit
           of
           
             our
             Countrey
          
           ,
           and
           
             your
             owne
          
           ,
           both
           temporall
           and
           eternall
           good
           .
           Amen
           .
        
         
           
             Your
             Worships
             in
             all
             humble
             dutie
             ,
             euer
             to
             be
             commaunded
             :
             RICHARD
             EBVRNE
             .
          
        
      
       
         
         
           The
           summe
           of
           the
           Treatise
           .
        
         
           The
           Rule
           of
           Equitie
           :
           wherin
           are
           considered
           the
           
             
               i.
               Authour
               ,
               arguing
               the
               
                 
                   1.
                   
                   Perfection
                   &
                   goodnes
                   of
                   this
                   law
                   .
                
                 
                   2.
                   
                   Largenesse
                   or
                   extent
                   of
                   this
                   law
                   .
                
                 
                   3.
                   
                   Blessing
                   or
                   curse
                   that
                   attends
                   the
                   obseruers
                   or
                   breakers
                   thereof
                   .
                
              
            
             
               ij
               .
               Forme
               ,
               very
               
                 
                   1.
                   Briefe
                
                 
                   2.
                   Plaine
                
              
               for
               the
               
                 
                   Memorie
                   .
                
                 
                   Capacitie
                   .
                
              
            
             
               iij.
               Sence
               for
               
                 
                   1.
                   matter
                   ,
                   comprehending
                   our
                   
                     
                       1.
                       thoughts
                       ,
                       and
                       opinion
                       of
                       others
                       .
                    
                     
                       2.
                       speeches
                       and
                       reports
                       to
                       ,
                       or
                       of
                       others
                       .
                    
                     
                       3.
                       deeds
                       &
                       dealing
                       toward
                       others
                       .
                    
                  
                
                 
                   2.
                   manner
                   ,
                   and
                   that
                   
                     
                       1.
                       
                       Negatiuely
                       ,
                       (
                       viz.
                       )
                       Not
                       as
                       
                         
                           1.
                           we
                           will
                           or
                           lust
                           to
                           do
                           .
                        
                         
                           2.
                           others
                           do
                           to
                           vs.
                           
                        
                         
                           3.
                           others
                           doe
                           to
                           them
                           .
                        
                         
                           4.
                           themselues
                           would
                           .
                        
                         
                           5.
                           we
                           haue
                           accustomed
                           .
                        
                         
                           6.
                           our
                           laws
                           bid
                           orpermit
                        
                      
                    
                     
                       2.
                       
                       Affirmatiuely
                       ,
                       viz
                       ,
                       
                         
                           1.
                           we
                           would
                           others
                           should
                           doe
                           to
                           vs.
                           
                        
                         
                           Prouided
                           that
                           our
                           will
                           be
                           
                             
                               iust
                               ,
                            
                             
                               reasonable
                               ,
                            
                             
                               orderly
                               .
                            
                          
                        
                      
                    
                  
                
              
            
             
               iiij
               .
               Vse
               in
               regard
               of
               the
               
                 
                   1.
                   
                   Law
                   of
                   God
                   :
                   for
                   the
                   
                     
                       1.
                       hardnesse
                       thereof
                       .
                    
                     
                       2.
                       largenesse
                       thereof
                       .
                    
                  
                
                 
                   2.
                   
                   Lawes
                   of
                   men
                   ,
                   for
                   
                     
                       1.
                       
                       President
                       that
                       they
                       be
                       
                         
                           1.
                           
                           Briefe
                           .
                        
                         
                           2.
                           
                           Plaine
                           .
                        
                         
                           3.
                           
                           Needfull
                           .
                        
                         
                           4.
                           
                           Equall
                           .
                        
                      
                    
                     
                       2.
                       
                       Precept
                       cōcerning
                       the
                       
                         
                           1.
                           
                           Executing
                           of
                           hu
                           .
                           Lawes
                           .
                        
                         
                           2.
                           
                           Vsage
                           of
                           hu
                           .
                           Lawes
                           .
                        
                         
                           3.
                           
                           Want
                           of
                           hu
                           .
                           Lawes
                           .
                        
                         
                           4.
                           
                           Ignorance
                           of
                           hu
                           .
                           Lawes
                           .
                        
                      
                    
                  
                
              
            
             
               v.
               Application
               ,
               viz.
               in
               
                 
                   1.
                   
                   General
                   touching
                   our
                   Lawes
                   needing
                   some
                   Reformation
                   .
                
                 
                   2.
                   particular
                   ,
                   concerning
                   our
                   Ministers
                   ,
                   for
                   the
                   
                     
                       1.
                       
                       Liuings
                       prouided
                       them
                       .
                    
                     
                       2.
                       
                       Bestowing
                       of
                       their
                       Liuings
                       vpon
                       them
                       .
                    
                     
                       3.
                       
                       Hauing
                       of
                       their
                       dues
                       .
                    
                     
                       4.
                       
                       Recouerie
                       of
                       their
                       dues
                       .
                    
                  
                
              
            
             
               vj.
               Conclusion
               ,
               with
               Admon
               .
               to
               
                 
                   1.
                   
                   England
                   .
                
                 
                   2.
                   
                   Impropriatours
                   .
                
                 
                   3.
                   
                   Patrones
                   .
                
                 
                   4.
                   
                   Parishioners
                   .
                
                 
                   5.
                   all
                   men
                   .
                
              
            
          
        
      
    
     
       
         
         
         
           THE
           ROYAL
           LAVV
           :
           OR
           ,
           THE
           RVLE
           OF
           EQVITIE
           :
           PRESCRIBED
           VS
           BY
           CHRIST
           .
           MATH
           .
           7.
           
           VERS
           .
           12.
           
        
         
           HOW
           necessarie
           Lawes
           are
           among
           men
           ,
           as
           daily
           experience
           doth
           declare
           :
           so
           the
           practise
           of
           God
           the
           Creatour
           doth
           make
           manifest
           ,
           who
           creating
           man
           ,
           wrote
           in
           his
           heart
           
             an
             eternal
          
           Law
           ,
           
           the
           Law
           of
           nature
           ;
           and
           placing
           man
           in
           Paradise
           ,
           
           gaue
           him
           apositiue
           law
           ,
           the
           law
           of
           Abstinence
           from
           the
           tree
           of
           good
           and
           euill
           :
           and
           the
           doing
           of
           God
           the
           Redeemer
           doth
           argue
           it
           ,
           who
           so
           deliuered
           vs
           from
           
             the
             curse
          
           of
           the
           law
           ,
           
           that
           he
           left
           vs
           lyable
           to
           the
           obedience
           of
           the
           law
           :
           was
           so
           farre
           from
           abrogating
           the
           law
           ,
           
           that
           he
           protesteth
           ,
           
             He
             came
             not
             to
             destroy
             the
             law
             ,
             but
             to
             fulfill
             it
             ,
          
           being
           indeede
           the
           
             end
             of
             the
             Law
          
           ,
           but
           as
           
             S.
             Aug.
          
           long
           agoe
           obserued
           ,
           
           
             Finis
             perficiens
             non
             interficiens
          
           :
           consummating
           not
           consuming
           .
           And
           for
           our
           better
           furtherance
           both
           in
           the
           vnderstanding
           and
           obseruing
           thereof
           ,
           at
           one
           time
           abridged
           
             the
             whole
             Law
             and
             the
             Prophets
             ,
          
           into
           these
           two
           precepts
           ,
           1.
           
           
             Diliges
             Dominum
          
           ,
           
           
             &c.
             Thou
             shalt
             loue
             the
             Lord
             thy
             God
             ,
             with
             all
             thy
             heart
             ,
             with
             all
             thy
             soule
             ,
             with
             all
             thy
             minde
             ,
             
             and
             with
             all
             thy
             strength
          
           :
           and
           2.
           
           
             Diliges
             Proximum
             ,
             &c.
             Thou
             shalt
             loue
             thy
             neighbour
             as
             thy selfe
          
           :
           and
           
             at
             another
             time
          
           summed
           vp
           both
           the
           law
           and
           the
           Prophets
           ,
           so
           farre
           as
           concerneth
           mans
           duty
           to
           man
           ,
           into
           this
           
             Compendium
             ,
             Quaecunqueigitar
             ,
             &c.
             
             Whatsoeuer
             ye
             will
             that
             men
             do
             to
             you
             ,
          
           
           
             euen
             so
             do
             ye
             vnto
             them
             .
          
           Al
           which
           shew
           that
           men
           can
           no
           
             more
             liue
             without
             lawes
             ,
             then
             a
             blinde
             man
             walke
             without
             a
             guide
             .
          
           It
           cannot
           therfore
           (
           I
           suppose
           )
           be
           a
           labour
           vnfit
           ,
           or
           a
           worke
           vnnecessary
           ,
           to
           spend
           some
           time
           on
           this
           argument
           ,
           and
           by
           meditating
           a
           little
           on
           this
           principall
           and
           notable
           Ground
           of
           
             humane
             lawes
          
           ,
           that
           
             Royal
             Law
          
           propounded
           vnto
           vs
           ,
           and
           enacted
           for
           vs
           by
           Christ
           himselfe
           ,
           
           to
           open
           a
           way
           to
           vertuous
           and
           godly
           mindes
           ,
           how
           to
           examine
           their
           actions
           ,
           and
           conforme
           their
           liues
           some-what
           answerable
           to
           that
           integritie
           which
           the
           lawes
           both
           of
           God
           and
           Nature
           ,
           doe
           require
           at
           their
           hands
           .
        
         
           Wherein
           that
           I
           may
           conteine
           my selfe
           within
           conuenient
           compasse
           ,
           
           I
           haue
           resolued
           to
           confine
           my
           pen
           within
           these
           ordinarie
           limits
           .
           viz.
           
           
             
               The
               1.
               
               Author
               .
               of
               this
               Law.
               
            
             
               The
               2.
               
               Forme
               .
               of
               this
               Law.
               
            
             
               The
               3.
               
               Sence
               of
               this
               Law.
               
            
             
               The
               4.
               
               Vse
               of
               this
               Law.
               
            
          
           To
           the
           which
           in
           fine
           ,
           I
           will
           adioyne
           some
           speciall
           Application
           thereof
           ,
           according
           to
           the
           state
           and
           time
           wherein
           we
           doe
           liue
           .
           The
           consideration
           wherof
           ,
           will
           ,
           if
           I
           be
           not
           deceiued
           ,
           present
           some
           ,
           and
           intimate
           many
           more
           profitable
           and
           worthy
           obseruations
           vnto
           our
           eyes
           and
           minde
           .
        
         
           j
           In
           all
           lawes
           
             The
             Author
          
           thereof
           ,
           who
           made
           it
           ,
           as
           the
           efficient
           cause
           ,
           is
           worthy
           to
           be
           considered
           .
           For
           vpon
           the
           worthinesse
           or
           vnworthinesse
           ,
           the
           great
           or
           small
           estimation
           of
           him
           ,
           doth
           the
           force
           and
           vigor
           ,
           the
           state
           and
           nature
           of
           the
           law
           much
           depend
           .
           To
           which
           point
           ,
           if
           we
           doe
           but
           a
           little
           cast
           our
           eye
           ,
           forsomuch
           as
           the
           maker
           of
           this
           law
           is
           
             Christ
             our
             Lord
          
           ,
           he
           that
           is
           
             the
             Sonne
          
           of
           God
           ,
           and
           wisedome
           of
           the
           Father
           :
           he
           by
           whom
           
           and
           
             for
             whom
          
           all
           things
           were
           made
           ,
           
           and
           vnto
           whom
           
             all
             things
             are
             made
             subiect
          
           (
           for
           vnto
           him
           is
           
             giuen
             all
             power
          
           both
           in
           heauen
           and
           in
           earth
           )
           we
           shall
           easely
           perceiue
           this
           law
           to
           be
           
             most
             equall
             and
             iust
          
           ,
           most
           holy
           and
           good
           ,
           most
           fit
           and
           necessarie
           .
           For
           who
           should
           enact
           what
           is
           iust
           and
           equall
           ,
           if
           not
           Iustice
           it selfe
           ?
           decree
           what
           is
           holy
           and
           good
           ,
           if
           not
           Goodnesse
           it selfe
           ?
           or
           prescribe
           what
           is
           fit
           and
           necessarie
           ,
           if
           not
           Wisedome
           it selfe
           ?
           In
           lawes
           made
           by
           men
           ,
           wee
           may
           euer
           suspect
           their
           soundnesse
           ,
           and
           therefore
           as
           men
           that
           are
           to
           buy
           wares
           ,
           will
           view
           them
           well
           before
           they
           bargaine
           for
           feare
           of
           deceipt
           ;
           or
           that
           are
           to
           receiue
           money
           ,
           will
           trie
           it
           well
           least
           else
           they
           take
           crackt
           for
           currant
           ,
           and
           base
           for
           good
           coyne
           :
           it
           is
           not
           amisse
           ,
           that
           wee
           examine
           and
           prooue
           them
           well
           by
           this
           and
           other
           rules
           of
           perfection
           ,
           before
           wee
           approoue
           and
           practise
           them
           ;
           assured
           ,
           that
           it
           is
           said
           in
           this
           case
           no
           lesse
           then
           in
           any
           other
           ,
           
           
             Probate
             omnia
             ,
             &
             tenete
             quod
             bonum
             est
          
           :
           Prooue
           all
           things
           ,
           and
           hold
           fast
           that
           which
           is
           good
           .
           But
           in
           lawes
           made
           by
           God
           ,
           by
           Christ
           ,
           we
           cannot
           suspect
           their
           sinceritie
           without
           sinne
           ,
           nor
           deferre
           them
           to
           tryall
           ,
           without
           iniurie
           to
           him
           that
           made
           them
           ,
           and
           danger
           to
           ourselues
           that
           are
           to
           vse
           them
           .
        
         
           This
           sheweth
           vs
           likewise
           the
           large
           extent
           that
           this
           law
           hath
           ,
           
           namely
           :
           That
           it
           reacheth
           to
           as
           many
           ,
           as
           are
           or
           ought
           to
           be
           in
           subiection
           vnto
           the
           Author
           thereof
           ,
           that
           is
           ,
           euen
           vnto
           all
           people
           ,
           of
           all
           times
           ,
           all
           places
           ,
           and
           all
           degrees
           whatsoeuer
           .
           As
           none
           is
           so
           mightie
           that
           he
           can
           be
           more
           ,
           nor
           any
           so
           meane
           that
           he
           can
           be
           lesse
           then
           a
           subiect
           to
           this
           Lawmaker
           ,
           so
           is
           there
           no
           person
           that
           iustly
           can
           pretend
           ,
           Hee
           is
           from
           this
           law
           exempt
           .
           Likewise
           no
           place
           that
           can
           pleade
           Priuiledge
           ,
           as
           if
           thither
           it
           could
           haue
           no
           accesse
           :
           No
           time
           ,
           no
           age
           ,
           of
           which
           it
           may
           be
           affirmed
           ,
           either
           yet
           it
           is
           not
           in
           ,
           or
           now
           it
           is
           
             out
             of
             Date
          
           and
           vse
           .
        
         
         
           
           The
           same
           serueth
           also
           well
           to
           promise
           vs
           blessing
           and
           fauour
           ,
           mercy
           and
           good
           ,
           
             If
             we
             carefully
             obserue
          
           :
           and
           to
           threaten
           vs
           iudgement
           and
           wrath
           ,
           trouble
           and
           euill
           ,
           
             If
             we
             carelesly
             transgresse
          
           this
           law
           .
           There
           is
           indeede
           no
           promise
           nor
           penalty
           hereunto
           in
           
             expresse
             words
          
           annexed
           ,
           but
           inasmuch
           as
           it
           proceedeth
           from
           him
           in
           whose
           hand
           is
           
             life
             and
             death
          
           ,
           
           good
           and
           euill
           ,
           blessing
           and
           curse
           ,
           his
           very
           person
           must
           assure
           vs
           ,
           that
           he
           will
           neither
           leaue
           them
           vnrewarded
           
             that
             keepe
          
           ,
           nor
           them
           vnpunished
           
             that
             breake
             it
          
           .
           And
           yet
           when
           as
           he
           doth
           after
           adde
           ,
           that
           
             This
             is
             the
             Law
             ,
             and
             the
             Prophets
             ,
          
           he
           doth
           sufficiently
           thereby
           intimate
           vnto
           vs
           ,
           that
           it
           also
           hath
           dependant
           vpon
           it
           ,
           those
           promises
           and
           threats
           ,
           those
           benefits
           and
           plagues
           ,
           those
           blessings
           and
           curses
           ,
           
           which
           the
           
             Law
             and
             the
             Prophets
          
           doe
           either
           generally
           or
           particularly
           denounce
           vnto
           those
           that
           obserue
           or
           breake
           ,
           
           regard
           or
           contemne
           the
           same
           .
           Wherfore
           let
           no
           man
           lightly
           regard
           or
           rashly
           reiect
           this
           law
           ,
           but
           know
           for
           surety
           :
           Whatsoeuer
           particular
           it
           is
           ,
           that
           can
           aptly
           ,
           properly
           and
           rightly
           be
           from
           this
           generall
           deducted
           ;
           
             If
             he
             obserue
             it
          
           ,
           there
           will
           a
           particular
           blessing
           :
           
             If
             he
             obserue
             it
             not
          
           ,
           a
           particular
           iudgement
           correspondent
           to
           the
           action
           ,
           
             good
             or
             euill
          
           ,
           attend
           him
           for
           it
           .
        
         
           ij
           Touching
           the
           forme
           of
           it
           ,
           we
           may
           therein
           obserue
           the
           Breuitie
           and
           yet
           Perspicuitie
           thereof
           :
           points
           though
           alwaies
           fit
           ,
           yet
           seldome
           found
           together
           .
           Somuch
           the
           more
           commendable
           in
           this
           place
           ,
           as
           they
           satisfie
           the
           scope
           intended
           ,
           which
           is
           to
           inlighten
           the
           minde
           ,
           and
           vnloade
           the
           memorie
           .
           For
           in
           these
           few
           words
           ,
           so
           good
           prouision
           is
           made
           for
           both
           ,
           that
           neither
           is
           ouercharged
           :
           because
           there
           is
           lightly
           no
           memorie
           so
           weake
           ,
           but
           may
           easely
           carry
           it
           ,
           nor
           any
           capacitie
           so
           shallow
           ,
           but
           may
           quickely
           conceiue
           it
           .
           And
           therefore
           if
           in
           the
           artificiall
           operations
           of
           skilfull
           men
           ,
           the
           forme
           of
           any
           notable
           peece
           of
           work
           reduced
           
           into
           a
           very
           fine
           and
           curious
           frame
           ,
           as
           the
           engines
           of
           a
           great
           clocke
           into
           a
           small
           watch
           ,
           the
           description
           of
           the
           whole
           world
           into
           a
           little
           globe
           ,
           and
           of
           a
           large
           countrey
           into
           a
           narrow
           map
           ,
           doe
           for
           the
           curiousnesse
           and
           rarenesse
           thereof
           ,
           delight
           the
           minde
           ,
           and
           please
           the
           eie
           of
           the
           iudicious
           beholder
           ,
           how
           much
           more
           this
           short
           Compendium
           of
           the
           law
           and
           the
           prophets
           ,
           which
           hath
           in
           it
           
             length
             so
             little
          
           ,
           and
           
             plainenesse
             so
             much
          
           ,
           as
           possibly
           the
           minde
           of
           man
           could
           not
           haue
           desired
           more
           ,
           nor
           the
           wit
           of
           man
           haue
           deuised
           the
           like
           .
        
         
           Wherein
           the
           wisdome
           ,
           the
           goodnesse
           ,
           the
           care
           and
           prouidence
           
             of
             Christ
          
           for
           man
           doe
           notably
           shine
           and
           shew
           forth
           themselues
           ,
           while
           as
           he
           hath
           thereby
           so
           prouided
           euery
           man
           as
           it
           were
           
             of
             a
             little
             booke
          
           that
           wil
           neither
           lade
           his
           body
           ,
           
           nor
           cloy
           his
           memory
           ,
           nor
           comber
           his
           minde
           ,
           and
           yet
           alwaies
           be
           in
           readinesse
           ,
           rather
           in
           his
           head
           then
           in
           his
           hand
           ,
           in
           his
           breast
           ,
           then
           his
           bosome
           ,
           to
           instruct
           &
           aduise
           him
           ,
           in
           euery
           action
           and
           duty
           toward
           his
           neighbour
           ,
           what
           and
           how
           hee
           ought
           to
           doe
           :
           that
           all
           pretence
           of
           ignorance
           and
           excuse
           of
           charge
           and
           incombrance
           is
           taken
           away
           from
           all
           sorts
           of
           persons
           .
           The
           poore
           cannot
           complaine
           ,
           That
           hee
           hath
           not
           wherewith
           to
           buy
           him
           a
           booke
           that
           he
           might
           read
           and
           learne
           :
           nor
           the
           ignorant
           that
           he
           cannot
           vnderstand
           :
           nor
           the
           busie
           Labourer
           that
           he
           cannot
           attend
           :
           nor
           the
           delicate
           Idler
           that
           he
           cannot
           endure
           ,
           to
           study
           the
           law
           and
           the
           Prophets
           .
           For
           hauing
           this
           Bible
           about
           him
           ,
           he
           wanteth
           not
           wherewith
           to
           informe
           him
           :
           and
           being
           neuer
           without
           this
           ,
           (
           for
           it
           is
           writtē
           in
           euery
           mans
           heart
           )
           he
           hath
           enough
           ,
           if
           he
           doe
           amisse
           ,
           to
           accuse
           and
           condemne
           him
           .
        
         
           These
           points
           for
           the
           present
           briefly
           ,
           iij
           &
           but
           briefely
           touched
           ,
           least
           I
           should
           hold
           the
           Reader
           ouerlong
           from
           matter
           of
           greater
           moment
           ,
           I
           hasten
           to
           the
           third
           point
           ,
           viz.
           the
           sense
           and
           meaning
           of
           the
           words
           :
           
           which
           for
           more
           plainnesse
           I
           thinke
           fit
           to
           be
           considered
           two
           
           waies
           ,
           that
           is
           ,
           according
           to
           the
           matter
           ,
           and
           according
           to
           the
           manner
           .
           The
           matter
           ,
           Doe
           ,
           the
           manner
           ,
           
             So
             doe
          
           .
        
         
           The
           matter
           or
           doing
           heere
           mentioned
           ,
           is
           ,
           according
           to
           the
           operations
           of
           man
           ,
           
           threefold
           ,
           that
           is
           ;
           
             
               of
               the
               1.
               
               Mind
               .
            
             
               of
               the
               2.
               
               Mouth
               .
            
             
               of
               the
               3.
               
               Members
               .
            
          
           For
           it
           comprehendeth
           1.
           our
           thought
           and
           opinion
           of
           others
           :
           2.
           our
           speeches
           and
           reports
           to
           ,
           or
           of
           others
           :
           and
           3.
           our
           outward
           deeds
           and
           dealing
           toward
           others
           .
        
         
           This
           is
           apparent
           by
           the
           precedent
           obseruation
           ,
           the
           Authour
           of
           this
           Law
           ;
           
           which
           being
           Christ
           ,
           the
           Sonne
           of
           God
           ,
           
             verie
             God
          
           ,
           necessarily
           argues
           ,
           the
           law
           to
           bee
           like
           himselfe
           ,
           spirituall
           ,
           extending
           as
           well
           to
           the
           inward
           as
           to
           the
           outward
           man
           ,
           and
           speaking
           no
           lesse
           to
           the
           soule
           then
           to
           the
           bodie
           :
           
           this
           being
           the
           true
           and
           principall
           difference
           betwixt
           Lawes
           diuine
           and
           humane
           ,
           That
           each
           sort
           is
           correspondent
           to
           the
           nature
           and
           condition
           of
           the
           Authour
           thereof
           .
           By
           which
           note
           alone
           ,
           wee
           must
           acknowledge
           them
           ,
           as
           to
           exceed
           ,
           so
           to
           excell
           the
           one
           the
           other
           ,
           no
           lesse
           then
           doth
           the
           soule
           the
           body
           ,
           heauen
           the
           earth
           ,
           and
           the
           euerliuing
           God
           a
           mortall
           man.
           This
           also
           appeareth
           by
           the
           obseruation
           subsequent
           ,
           I
           meane
           the
           vse
           of
           this
           Law
           ,
           which
           (
           as
           heereafter
           more
           at
           large
           happely
           we
           shall
           see
           )
           concerneth
           
             all
             the
             s
             econd
             Table
          
           of
           Gods
           Law
           ,
           our
           whole
           dutie
           to
           man
           ,
           taught
           at
           large
           by
           the
           Law
           and
           the
           Prophets
           ,
           all
           the
           precepts
           whereof
           extend
           aswell
           to
           our
           thoughts
           as
           to
           our
           words
           and
           deeds
           .
           When
           as
           therefore
           our
           Sauiour
           saith
           ,
           
             Doe
             to
             them
          
           ,
           we
           must
           take
           it
           al
           one
           as
           if
           he
           had
           said
           ,
           deale
           with
           them
           ;
           think
           and
           imagine
           of
           them
           :
           speake
           to
           or
           of
           them
           ,
           and
           in
           outward
           works
           render
           vnto
           them
           so
           as
           ,
           &c.
           
           So
           that
           heere
           we
           haue
           a
           rule
           ,
           a
           lesson
           for
           our
           whole
           man
           body
           and
           soule
           ,
           inward
           mind
           and
           outward
           members
           :
           by
           which
           wee
           are
           to
           be
           guided
           and
           ordered
           as
           well
           
           touching
           our
           internall
           affections
           ,
           as
           our
           externall
           actions
           toward
           our
           neighbour
           from
           time
           to
           time
           .
        
         
           This
           obserued
           ,
           
           may
           somewhat
           intimate
           vnto
           vs
           ,
           that
           it
           is
           not
           so
           easie
           and
           slight
           a
           matter
           to
           obserue
           this
           rule
           ,
           as
           at
           the
           first
           sight
           it
           may
           happely
           seeme
           .
           For
           whosoeuer
           is
           priuy
           to
           the
           natiue
           corruption
           and
           imbecillitie
           of
           our
           sinful
           flesh
           and
           vicious
           nature
           ,
           
           as
           he
           seeth
           it
           is
           a
           matter
           of
           much
           difficultie
           and
           labour
           to
           conteine
           the
           eies
           ,
           the
           hands
           ,
           the
           feete
           ,
           and
           other
           outward
           parts
           within
           their
           due
           bounds
           :
           so
           must
           hee
           needs
           say
           ,
           that
           it
           is
           harder
           yet
           ,
           to
           order
           well
           that
           
             vnrulie
             euill
          
           ,
           
           that
           
             world
             of
             wickednesse
          
           the
           tongue
           :
           but
           hardest
           of
           all
           to
           mortifie
           the
           affections
           ,
           to
           bridle
           the
           will
           ,
           and
           guide
           well
           the
           mind
           &
           whole
           inward
           man
           ,
           that
           they
           swarue
           not
           from
           that
           integritie
           and
           soundnesse
           which
           this
           law
           of
           God
           ,
           and
           rule
           of
           righteousnes
           or
           equitie
           diuine
           doth
           require
           .
        
         
           Let
           no
           man
           therefore
           ,
           like
           the
           young
           man
           in
           the
           Gospel
           ,
           bold
           of
           his
           strength
           ,
           brag
           in
           haste
           ,
           
             Haecomnia
             ,
             &c.
          
           
           
           All
           this
           haue
           I
           kept
           from
           my
           youth
           vp
           .
           I
           neuer
           did
           ,
           nor
           euer
           will
           offer
           other
           measure
           vnto
           any
           .
           He
           that
           standeth
           most
           vpon
           ,
           and
           presumeth
           farthest
           of
           his
           innocency
           in
           this
           behalfe
           ,
           is
           often
           most
           deceiued
           ,
           while
           indeed
           hee
           considers
           aright
           and
           knowes
           well
           ,
           neither
           what
           he
           should
           doe
           ,
           nor
           what
           he
           should
           will
           ,
           but
           with
           some
           corrupt
           affection
           blinded
           ,
           and
           with
           some
           vaine
           conceipt
           carried
           farre
           wide
           of
           the
           way
           ,
           wandereth
           he
           knowes
           not
           whither
           ,
           and
           doth
           he
           wots
           not
           what
           ;
           the
           sentence
           which
           he
           giues
           ,
           the
           conceipt
           of
           himselfe
           which
           hee
           hath
           ,
           proceeding
           from
           no
           mature
           deliberation
           ,
           or
           due
           examination
           of
           the
           cause
           and
           his
           owne
           conscience
           ,
           but
           from
           some
           suddaine
           motion
           and
           vnsetled
           resolution
           of
           his
           ignonorant
           heart
           or
           negligent
           mind
           .
           I
           will
           not
           stand
           to
           giue
           examples
           of
           this
           kind
           ,
           as
           which
           are
           so
           obuious
           to
           euery
           eye
           ,
           that
           with
           ease
           enough
           they
           may
           bee
           
           seene
           .
           Onely
           hasting
           to
           passe
           this
           point
           ,
           1.
           
           I
           aduise
           euery
           man
           to
           take
           heede
           he
           deceiue
           not
           his
           owne
           hart
           with
           the
           shadow
           of
           equitie
           in
           stead
           of
           the
           substance
           .
           2.
           
           I
           assume
           the
           premisses
           onely
           considered
           ,
           
           That
           if
           there
           were
           no
           other
           Law
           extant
           
             but
             this
          
           ,
           it
           alone
           were
           abundantly
           enough
           to
           conuince
           euery
           man
           to
           be
           a
           sinner
           ,
           as
           who
           swarueth
           and
           cannot
           but
           often
           swarue
           from
           that
           integritie
           of
           bodie
           and
           mind
           ,
           that
           perfection
           of
           life
           and
           manners
           ,
           which
           this
           most
           vpright
           Leuell
           and
           absolute
           Rule
           of
           
             morall
             Iustice
          
           and
           Equitie
           requireth
           at
           his
           hands
           .
           So
           that
           he
           hath
           need
           to
           pray
           with
           the
           Prophet
           ,
           
           
             Ab
             occultis
             Domine
             ,
             &c.
          
           
           Lord
           free
           my
           life
           ,
           and
           cleanse
           my
           soule
           from
           secret
           sinnes
           :
           
           and
           cry
           with
           the
           people
           of
           God
           ,
           
             Peccauimus
             ,
             &c.
          
           
           We
           haue
           sinned
           ,
           O
           Lord
           ,
           we
           haue
           sinned
           and
           committed
           iniquity
           :
           we
           haue
           grieuouslie
           offended
           and
           transgressed
           (
           this
           )
           thy
           Law
           ,
           &c.
           
           For
           as
           the
           Apostle
           saith
           ,
           
           true
           it
           is
           ,
           
             In
             multis
             labimur
             omnes
          
           :
           In
           many
           things
           we
           do
           all
           amisse
           .
        
         
           From
           the
           matter
           I
           come
           to
           the
           manner
           of
           doing
           ,
           
           which
           I
           suppose
           not
           vnfitly
           may
           bee
           considered
           also
           doublewise
           ,
           viz.
           Negatiuely
           and
           Affirmatiuely
           .
           1.
           
           Negatiuely
           ,
           what
           is
           not
           ,
           2.
           
           Affirmatiuely
           ,
           what
           is
           the
           right
           and
           proper
           sense
           thereof
           .
           To
           which
           purpose
           I
           say
           .
        
         
           1.
           
           The
           sense
           is
           not
           ,
           That
           we
           should
           doe
           to
           others
           what
           we
           will
           ,
           
           and
           deale
           with
           them
           as
           it
           pleaseth
           vs.
           Our
           Sauiour
           doth
           not
           say
           ,
           
             Whatsoeuer
             you
             lust
             to
             doe
             to
             others
             ,
             so
             doe
             to
             them
             .
          
           This
           neither
           Gods
           Law
           nor
           mans
           Law
           doth
           allow
           .
           For
           though
           euery
           man
           
             should
             be
             a
             Law
             vnto
             himselfe
             ,
          
           hauing
           the
           Law
           of
           God
           from
           the
           beginning
           written
           in
           his
           heart
           ,
           and
           thereby
           
             his
             thoughts
             accusing
             or
             excusing
             him
             ,
          
           
           yet
           seeing
           this
           Scripture
           is
           now
           so
           defaced
           ,
           by
           the
           fall
           of
           man
           ,
           that
           none
           can
           rightly
           reade
           it
           :
           and
           since
           the
           will
           of
           man
           ,
           being
           become
           vtterly
           peruerse
           
             vnto
             any
             good
          
           ,
           and
           prone
           only
           
           
             to
             euill
          
           ,
           
           hath
           therby
           so
           gotten
           the
           mastery
           ouer
           reason
           ,
           that
           it
           which
           should
           rule
           ,
           cannot
           ,
           and
           it
           which
           should
           obey
           ,
           
             doth
             not
             ,
             wil
             not
          
           ,
           there
           is
           now
           no
           hope
           ,
           nay
           no
           possibility
           ,
           that
           man
           following
           his
           will
           ,
           should
           alwaies
           do
           well
           ,
           and
           follow
           the
           thing
           that
           is
           good
           and
           right
           .
           Our
           will
           is
           now
           like
           a
           blind
           man
           groaping
           his
           way
           ,
           and
           therefore
           must
           be
           guided
           :
           or
           rather
           like
           an
           vntamed
           horse
           ,
           that
           knowes
           no
           pace
           ,
           and
           can
           keepe
           no
           path
           ,
           and
           therefore
           it
           must
           with
           the
           bit
           of
           Religion
           be
           curbed
           ,
           with
           the
           reines
           of
           reason
           be
           ruled
           ,
           and
           with
           the
           hand
           of
           discretion
           be
           held
           aright
           .
           Indeed
           the
           Numrods
           and
           Neroes
           of
           the
           earth
           readily
           runne
           this
           race
           ,
           
             
               Sic
               volo
               ,
               sic
               iubeo
               ,
               stet
               pro
               ratione
               voluntas
               :
            
          
           
             
               So
               I
               will
               ,
               so
               I
               commaund
               ,
            
             
               Let
               will
               in
               roome
               of
               reason
               stand
               ,
            
          
           is
           their
           common
           course
           .
           But
           cursed
           be
           their
           course
           ,
           for
           it
           is
           cruell
           ,
           and
           their
           way
           ,
           for
           it
           is
           wicked
           .
           And
           among
           men
           but
           of
           inferior
           place
           ,
           so
           licentious
           is
           the
           age
           and
           time
           wherein
           we
           doe
           liue
           ,
           a
           man
           may
           sometimes
           heare
           verie
           peremptorie
           tearmes
           ,
           as
           ,
           May
           I
           not
           vse
           mine
           owne
           childe
           ,
           mine
           owne
           Seruant
           ,
           as
           pleaseth
           me
           ?
           It
           is
           mine
           owne
           Money
           that
           I
           spend
           ,
           mine
           owne
           goods
           that
           I
           waste
           ,
           and
           what
           hath
           any
           to
           doe
           therewith
           ?
           &c.
           But
           surely
           such
           sayings
           sound
           ill
           in
           the
           mouth
           of
           a
           Christian
           ,
           who
           should
           know
           ,
           That
           there
           is
           but
           one
           absolute
           Lord
           ,
           
             The
             Lord
             of
             the
             Vineyard
          
           ,
           
           mentioned
           Matth.
           20.
           
           Who
           alone
           may
           doe
           to
           euerie
           man
           ,
           as
           the
           Potter
           with
           his
           clay
           :
           and
           with
           euerie
           thing
           ,
           
             for
             all
             is
             his
          
           ,
           what
           hee
           will
           :
           and
           not
           bee
           ignorant
           that
           euerie
           one
           of
           vs
           is
           but
           a
           Steward
           at
           most
           to
           this
           Lord
           ,
           a
           Labourer
           in
           that
           Vineyard
           ,
           and
           accordingly
           hath
           an
           order
           assigned
           him
           ,
           a
           course
           set
           ,
           how
           and
           whereafter
           hee
           ought
           to
           dispose
           himselfe
           in
           euerie
           thing
           ,
           and
           shall
           haue
           his
           counting
           day
           reserued
           him
           ,
           wherein
           hee
           must
           
             reddere
             rationem
          
           ,
           yeelde
           a
           reckoning
           ,
           and
           receiue
           thereafter
           
           his
           penie
           or
           his
           paine
           ,
           and
           heare
           either
           to
           his
           
             Commendation
             ,
             Euge
             serue
             bone
             &
             fidelis
             :
          
           
           Well
           done
           good
           and
           faithfull
           Seruant
           ,
           &c.
           
           Or
           to
           his
           
             Condemnation
             ,
             Serue
             nequam
             &
             ignaue
             :
          
           Thou
           vngracious
           and
           ignauious
           seruant
           ,
           &c.
           
           In
           summe
           for
           both
           :
           As
           the
           Sea
           is
           conteined
           within
           its
           bounds
           ,
           beyond
           the
           which
           it
           may
           not
           passe
           ;
           for
           he
           that
           made
           it
           ,
           hath
           said
           vnto
           it
           ,
           
           
             Hitherto
             thou
             shalt
             come
          
           ,
           and
           shalt
           not
           exceed
           :
           
             so
             haue
             we
             our
             bounds
             set
             ,
             and
             our
             Sea-marke
             pitcht
             ,
             and
             those
             are
             ,
             not
             our
             will
             ,
             but
             his
             word
             ,
             not
             our
             lust
             but
             his
             Law
             ,
             not
             our
             intention
             but
             his
             direction
             ,
             who
             hath
             said
             aswell
             concerning
             our
             neighbour
             as
             himselfe
             ,
             
             
               Ye
               shall
               not
               doe
               euerie
               man
               what
               seemeth
               good
               in
               his
               owne
               eyes
               ,
               but
               what
               I
               commaund
               you
               ,
               that
               shall
               you
               doe
               .
            
          
        
         
           2
           The
           sence
           is
           not
           ,
           we
           should
           doe
           to
           others
           as
           they
           doe
           to
           vs.
           Our
           Sauiour
           doth
           not
           say
           ,
           
             As
             others
             do
             to
             you
             ,
             so
             doe
             to
             them
             likewise
             .
          
           Not
           so
           neither
           .
           If
           this
           were
           a
           current
           course
           ,
           then
           many
           times
           we
           should
           do
           euill
           to
           others
           in
           stead
           of
           good
           .
           If
           this
           were
           the
           rule
           ,
           I
           suppose
           it
           would
           bee
           obserued
           more
           then
           now
           it
           is
           .
           For
           euen
           now
           though
           it
           be
           not
           the
           rule
           ,
           yet
           as
           if
           it
           were
           the
           rule
           of
           Equitie
           ,
           and
           the
           right
           course
           ,
           many
           doe
           excuse
           and
           seeke
           to
           iustifie
           themselues
           thereby
           .
           Why
           ?
           What
           haue
           I
           done
           ?
           I
           haue
           vsed
           him
           ,
           but
           as
           he
           did
           me
           .
           Such
           bread
           as
           hee
           brake
           to
           me
           ,
           haue
           I
           broken
           to
           him
           againe
           ,
           &c.
           as
           who
           would
           say
           ,
           In
           doing
           but
           so
           ,
           they
           had
           done
           but
           well
           .
           Hence
           it
           comes
           ,
           that
           many
           are
           so
           readie
           ,
           if
           they
           be
           striken
           to
           strike
           againe
           :
           if
           they
           be
           euill
           spoken
           off
           ,
           or
           euill
           spoken
           to
           ,
           to
           speake
           euill
           againe
           :
           if
           they
           be
           hurt
           ,
           to
           hurt
           againe
           :
           if
           defrauded
           ,
           to
           defraud
           againe
           :
           and
           that
           it
           is
           growne
           by
           common
           practise
           to
           a
           common
           prouerbe
           ,
           
             Fallere
             fallentem
             non
             est
             fraus
             ,
             &c.
             
          
        
         
           But
           thus
           it
           ought
           not
           to
           be
           .
           For
           this
           wee
           haue
           
           no
           warrant
           at
           all
           .
           Gods
           Law
           condemnes
           it
           .
           
             Recompense
             to
             no
             man
          
           (
           saith
           the
           Apostle
           )
           
             malum
             pro
             maelo
          
           :
           
           euill
           for
           euill
           ,
           or
           rebuke
           for
           rebuke
           .
           Also
           our
           Sauiour
           before
           ,
           
             If
             any
             man
             take
             away
             thy
             coate
             ,
          
           what
           then
           ?
           take
           thou
           away
           his
           for
           it
           ?
           
           No
           ,
           rather
           
             let
             him
             haue
             thy
             cloak
             also
             .
          
           And
           ,
           
             If
             any
             giue
             thee
             a
             blow
             on
             the
             cheeke
             ,
          
           what
           ?
           Giue
           him
           twaine
           ?
           No
           ,
           but
           rather
           ,
           
             Turne
             to
             him
             the
             other
             also
             :
          
           that
           is
           ,
           Bee
           ready
           ,
           be
           content
           rather
           to
           receiue
           more
           wrong
           ,
           then
           by
           requitall
           to
           doe
           any
           .
           But
           what
           speake
           I
           of
           Gods
           Law
           in
           this
           case
           ?
           Mans
           law
           also
           condemneth
           this
           course
           .
           For
           what
           Nation
           is
           there
           whose
           Lawes
           ordinarilie
           hold
           it
           not
           vnlawfull
           for
           priuate
           persons
           retaliare
           ,
           to
           repay
           (
           in
           euill
           )
           like
           for
           like
           .
           And
           not
           onely
           so
           ,
           but
           by
           the
           very
           light
           of
           nature
           the
           Philosophers
           heathen-wise
           somtimes
           saw
           it
           was
           our
           dutie
           ,
           not
           onelie
           not
           to
           doe
           euill
           for
           euill
           ,
           but
           that
           we
           ought
           likewise
           
             to
             doe
             good
             for
             euill
          
           .
           Insomuch
           that
           Xenophon
           when
           one
           railed
           at
           him
           ,
           
           answered
           him
           not
           an
           
             ill
             word
          
           againe
           ,
           but
           Thou
           (
           saith
           he
           )
           
             hast
             learned
             to
             raile
             and
             speake
             euill
             ,
             and
             I
          
           (
           my
           conscience
           cleering
           me
           )
           
             to
             contemne
             railings
             ,
             and
             I
             speake
             nothing
             but
             good
             .
          
           
           And
           another
           ,
           when
           one
           in
           an
           euening
           followed
           him
           home
           to
           his
           house
           ,
           all
           the
           streetes
           as
           hee
           went
           rayling
           at
           him
           ,
           returned
           him
           not
           an
           euill
           word
           ,
           but
           being
           come
           home
           called
           forth
           one
           of
           his
           Seruants
           ,
           and
           bad
           him
           take
           a
           Torch
           and
           light
           home
           that
           fellow
           that
           could
           no
           better
           see
           what
           to
           say
           .
        
         
           Learne
           we
           then
           ,
           learne
           we
           I
           say
           this
           lesson
           from
           hence
           ,
           That
           it
           is
           naught
           ,
           vngodly
           ,
           vnnaturall
           ,
           and
           not
           warrantable
           
             to
             doe
             to
             others
          
           alwaies
           
             as
             they
             doe
             to
             vs
          
           :
           and
           therefore
           know
           we
           ,
           it
           is
           no
           good
           excuse
           ,
           no
           iust
           ground
           why
           to
           doe
           euill
           to
           any
           .
           But
           know
           we
           this
           ;
           Whatsoeuer
           others
           doe
           to
           vs
           ,
           yet
           we
           must
           beware
           ,
           that
           we
           doe
           nothing
           to
           them
           but
           good
           .
           Their
           doing
           will
           not
           excuse
           vs.
           When
           euery
           cause
           shall
           
           come
           to
           iudgement
           before
           him
           ;
           
           whose
           eyes
           cannot
           be
           deceiued
           ,
           and
           whose
           hands
           will
           not
           be
           bribed
           ,
           euery
           man
           shall
           answere
           for
           himselfe
           .
           They
           for
           doing
           ill
           to
           vs
           ,
           wee
           for
           doing
           the
           like
           vnto
           them
           againe
           .
        
         
           3
           Our
           Sauiour
           doth
           not
           say
           ,
           
             As
             other
             men
             doe
             to
             others
             ,
             so
             doe
             you
             to
             them
             likewise
             .
          
           Example
           though
           it
           be
           a
           common
           ,
           yet
           it
           is
           not
           alwaies
           a
           currant
           rule
           ;
           
             Viuitur
             legib
             .
             non
             exemplis
          
           :
           We
           ought
           to
           liue
           by
           Precept
           ,
           not
           by
           president
           .
           
           Truth
           it
           is
           ,
           men
           are
           much
           addicted
           this
           way
           ,
           so
           that
           hardly
           will
           many
           bee
           perswaded
           ,
           that
           can
           be
           ill
           done
           of
           any
           ,
           which
           is
           ordinarily
           done
           of
           many
           :
           or
           they
           walke
           amisse
           ,
           which
           follow
           the
           mightie
           .
           
             Tutumest
             peccare
             autoribus
             illis
          
           :
           There
           can
           be
           no
           danger
           in
           going
           ill
           ,
           if
           such
           goe
           beforevs
           still
           .
           But
           the
           Scriptures
           are
           plaine
           and
           peremptorie
           to
           the
           contrarie
           .
           
             The
             gate
             is
             wide
             ,
             and
             broad
             is
             the
             way
             that
             leadeth
             to
             destruction
             ,
          
           
           
             and
             many
             goe
             in
             there
             at
             :
          
           therefore
           wee
           must
           not
           follow
           the
           most
           .
           
             Doe
             any
             of
             the
             Rulers
             beleeue
             on
             him
             (
             Christ
             ?
             )
          
           Therefore
           followe
           not
           the
           greatest
           :
           
           if
           the
           great
           bee
           good
           ,
           and
           the
           most
           be
           best
           ,
           we
           may
           follow
           both
           :
           otherwise
           ,
           Better
           is
           good
           company
           vnto
           heauen
           ,
           then
           great
           company
           vnto
           hell
           :
           and
           safer
           to
           fast
           with
           Lazarus
           alone
           ,
           
           then
           feast
           with
           Diues
           and
           all
           his
           brethren
           .
           
             Numerus
             pusillus
             non
             obest
             ,
             vbi
             abundant
             Pietas
             ,
             nec
             multiplex
             prodest
             ,
             vbi
             abundat
             Impietas
             .
          
           The
           smalnesse
           of
           a
           number
           (
           that
           fauour
           a
           cause
           )
           nothing
           hurteth
           ,
           where
           Pietie
           doth
           abound
           (
           saith
           one
           :
           )
           nor
           doth
           the
           greatnesse
           of
           the
           number
           any
           thing
           helpe
           ,
           when
           as
           Impietie
           beares
           the
           sway
           .
           His
           reason
           is
           ,
           
             Non
             multitudo
             ,
             sed
             causa
             damnationem
             vel
             iustificationem
             adducit
             :
          
           It
           is
           not
           the
           number
           ,
           but
           the
           cause
           it selfe
           ,
           that
           doth
           either
           iustifie
           or
           condemne
           .
           Wherefore
           to
           conclude
           our
           point
           ,
           howsoeuer
           others
           deale
           with
           other
           men
           ,
           yet
           must
           we
           
           not
           make
           that
           a
           President
           for
           vs
           ,
           vnlesse
           we
           beassured
           they
           haue
           so
           dealt
           with
           them
           ,
           as
           of
           right
           they
           should
           .
           And
           then
           is
           not
           so
           much
           their
           example
           ,
           as
           that
           whence
           they
           tooke
           their
           example
           ,
           our
           direction
           .
           According
           whereunto
           ,
           he
           said
           well
           and
           worthiethe
           obseruatiō
           ,
           that
           said
           thus
           :
           
           
             Non
             exempla
             aliorum
             quaerenda
             ,
             sed
             consilium
             est
             eorum
             a
             quib
             .
             exempla
             nata
             sunt
             obseruardum
          
           :
           Wee
           are
           not
           so
           much
           to
           looke
           vpon
           other
           mens
           examples
           ,
           as
           to
           obserue
           their
           purpose
           and
           intent
           from
           whom
           the
           examples
           are
           taken
           or
           drawne
           ▪
        
         
           Neither
           doth
           our
           Sauiour
           say
           ,
           
           
             Whatsoeuer
             others
             would
          
           ,
           or
           say
           they
           would
           ,
           
             you
             should
             doe
             to
             them
             ,
             so
             doe
             to
             them
             .
          
           This
           also
           is
           not
           the
           right
           sence
           nor
           rule
           .
           For
           though
           euery
           man
           should
           best
           know
           what
           is
           good
           for
           himselfe
           ,
           yet
           since
           as
           women
           troubled
           with
           the
           disease
           Pica
           doe
           often
           long
           for
           things
           scant
           wholesome
           or
           naturall
           ,
           
           and
           regard
           little
           meates
           good
           and
           nourishable
           :
           so
           men
           and
           women
           both
           surprized
           with
           passions
           of
           feare
           ,
           loue
           ,
           &c.
           with
           the
           affections
           of
           couetousnesse
           ,
           licenciousnesse
           ,
           &c.
           may
           either
           will
           and
           desire
           ,
           or
           at
           least
           ,
           being
           asked
           or
           vrged
           ,
           say
           they
           doe
           will
           &
           desire
           that
           which
           indeed
           either
           they
           doe
           not
           ,
           or
           should
           not
           .
           Their
           will
           or
           their
           words
           ,
           may
           not
           therefore
           be
           our
           warrant
           .
           By
           examples
           I
           shall
           haply
           bee
           more
           plaine
           .
           
           Potiphers
           wife
           is
           willing
           Ioseph
           shall
           come
           into
           her
           companie
           :
           but
           Ioseph
           notwithstanding
           her
           offer
           end
           desire
           ,
           cannot
           be
           perswaded
           it
           may
           be
           lawful
           for
           him
           to
           condescend
           therto
           .
           
           Naaman
           is
           very
           desirous
           to
           bestow
           vpon
           Elisha
           for
           curing
           him
           of
           the
           leprosie
           ,
           talents
           of
           siluer
           ,
           and
           changes
           of
           rayment
           :
           but
           may
           it
           bee
           a
           question
           ,
           whether
           ,
           as
           his
           man
           did
           ,
           the
           Prophet
           also
           might
           not
           haue
           taken
           them
           ?
           A
           drunkard
           is
           content
           thou
           shalt
           make
           him
           drunke
           ,
           but
           yet
           I
           beleeue
           his
           consent
           cannot
           free
           thee
           (
           if
           thou
           doe
           it
           )
           from
           the
           curse
           which
           God
           hath
           threatned
           to
           such
           beasts
           .
           
           The
           old
           Rule
           ,
           
           
             Volentium
             fit
             iniuria
          
           :
           
           No
           force
           ,
           no
           harme
           ,
           in
           such
           cases
           holds
           not
           .
           Such
           voluntarie
           consent
           ,
           can
           neither
           rectifie
           nor
           iustifie
           the
           Action
           ,
           when
           there
           is
           nothing
           but
           viciousnesse
           and
           corruption
           in
           the
           intention
           .
        
         
           5
           Nor
           doth
           our
           Sauiour
           say
           ,
           
             As
             you
             haue
             beene
             accustomed
             to
             doe
             to
             others
             ,
             so
             doe
             to
             them
             still
             .
          
           Euen
           as
           you
           and
           your
           forefathers
           haue
           hitherto
           vsed
           them
           ,
           so
           continue
           .
           Vse
           them
           no
           worse
           then
           heretofore
           you
           haue
           done
           ,
           and
           then
           though
           you
           vse
           them
           no
           better
           ,
           it
           is
           no
           matter
           .
           Not
           so
           neither
           .
           This
           also
           is
           no
           safe
           nor
           sound
           course
           ,
           many
           things
           may
           bee
           customable
           ,
           which
           yet
           are
           not
           commendable
           :
           and
           vsed
           to
           bee
           done
           ,
           which
           often
           were
           fitter
           and
           better
           vndone
           .
           Such
           practise
           is
           rather
           Heathenlike
           then
           Christian-like
           ,
           and
           drawes
           neerer
           the
           doctrine
           of
           the
           Pharisies
           of
           old
           ,
           and
           of
           Antichrist
           of
           new
           ,
           then
           either
           of
           Christ
           himselfe
           once
           ,
           or
           good
           Christians
           since
           .
           For
           what
           is
           it
           else
           that
           the
           Pharisies
           did
           so
           much
           stand
           vpon
           vnder
           name
           of
           
             the
             traditions
             of
             their
             Elders
          
           ?
           and
           what
           did
           they
           censure
           our
           Sauiour
           and
           his
           Disciples
           so
           hardly
           for
           ,
           but
           
             their
             customes
          
           ?
           And
           what
           was
           it
           that
           our
           Sauiour
           did
           again
           so
           deepely
           taxe
           them
           for
           ,
           whē
           he
           saith
           ,
           
           
             Full
             well
             yee
             haue
             cast
             away
             the
             commandements
             of
             God
             ,
             to
             obserue
             your
             owne
             traditions
             ,
          
           but
           the
           obseruation
           of
           their
           superfluous
           or
           superstitious
           customes
           ?
           The
           pretence
           whereof
           may
           carry
           a
           shew
           with
           men
           ,
           but
           with
           God
           is
           of
           no
           force
           :
           and
           may
           preuaile
           
             In
             soro
             communi
          
           in
           the
           temporall
           court
           ,
           but
           
             in
             soro
             conscientiae
          
           in
           the
           (
           truly
           )
           spirituall
           Court
           ,
           the
           Court
           of
           Conscience
           ,
           can
           not
           stand
           .
        
         
           The
           Fathers
           of
           
             the
             Church
          
           that
           had
           many
           a
           fight
           with
           the
           heathenish
           customes
           and
           foolish
           fashions
           vsed
           in
           and
           before
           their
           daies
           ,
           bee
           most
           plaine
           and
           pregnant
           in
           this
           point
           .
           
           
             Veritate
             manifestata
             ,
             cedat
             consuetudo
             veritati
          
           :
           After
           the
           truth
           is
           manifested
           ,
           (
           saith
           
             S.
             Aug.
          
           )
           let
           custome
           giue
           place
           to
           truth
           :
           and
           a
           little
           after
           :
           
           
             Nemo
             sit
             ,
             qui
             ausit
             Consuetudinem
             praeferre
             veritati
          
           :
           Let
           none
           presume
           to
           preferre
           custome
           to
           verity
           .
           
           So
           
             S.
             Cyprian
             ,
             Omnis
             consuetudo
             quantumuis
             antiqua
             cedat
             veritati
          
           :
           Let
           any
           custome
           ,
           how
           ancient
           soeuer
           it
           be
           ,
           giue
           place
           to
           verity
           .
           His
           reason
           is
           ,
           
             Consuetudo
             sine
             veritate
             ,
             vetustas
             erroris
          
           :
           Custome
           without
           truth
           ,
           is
           but
           an
           old
           errour
           :
           
             Quae
             quò
             magis
             obtinuit
             ,
             tanto
             magis
             grauat
             :
          
           which
           the
           longer
           it
           hath
           held
           ,
           the
           more
           it
           doth
           hurt
           .
        
         
           The
           Lawyers
           likewise
           both
           ciuill
           and
           common
           ,
           
           be
           also
           of
           the
           same
           Iudgement
           .
           
             Consuetudo
             non
             valet
             quae
             rationem
             vincit
             :
          
           That
           custome
           is
           of
           no
           worth
           ,
           which
           is
           against
           reason
           .
           
             Consuetudo
             absque
             ratione
             non
             habet
             vim
             .
          
           Custome
           without
           reason
           is
           without
           force
           .
           
           The
           
             Gregorian
             Decretals
          
           tell
           vs
           thus
           :
           
             Consuetudo
             non
             derogat
             iuri
             naturali
             seu
             divino
             :
          
           Custome
           doth
           not
           preuaile
           against
           the
           law
           of
           nature
           or
           Gods
           law
           .
           For
           ,
           
             Christus
             dixit
             ,
             Ego
             sum
             veritas
             ,
             non
             consuetudo
             :
          
           Christ
           said
           ,
           I
           am
           the
           truth
           ,
           not
           ,
           I
           am
           the
           custome
           .
           Further
           yet
           ,
           
             Mandamus
             quatenus
             huiusmodi
             consuetudinem
             ,
             vel
             potius
             corrupte
             iam
             curetis
             extirpare
             :
          
           We
           command
           (
           saith
           he
           ,
           speaking
           of
           some
           vnreasonable
           custome
           ,
           )
           that
           yee
           endeauour
           to
           roote
           out
           such
           a
           custome
           ,
           or
           corruption
           rather
           .
           And
           againe
           ,
           
             Tenore
             Praesentium
             declaramus
             vos
             non
             teneri
             ad
             huiusmodi
             consuetudines
             obseruandas
          
           :
           By
           the
           tenour
           of
           these
           presents
           ,
           we
           declare
           that
           you
           are
           not
           bound
           to
           obserue
           such
           manner
           (
           vnreasonable
           )
           customes
           .
        
         
           And
           it
           is
           ,
           
           as
           an
           ordinarie
           ,
           so
           one
           of
           the
           best
           defences
           wee
           haue
           against
           the
           Papists
           at
           this
           day
           ,
           for
           the
           breach
           ,
           the
           cutting
           off
           ,
           and
           casting
           away
           of
           many
           of
           their
           old
           customes
           and
           fashions
           ,
           which
           haue
           nothing
           but
           time
           and
           vse
           to
           shield
           or
           shadow
           them
           withall
           .
           We
           tell
           them
           wee
           are
           not
           bound
           to
           beleeue
           or
           hold
           ,
           to
           obserue
           or
           doe
           any
           thing
           ,
           how
           long
           soeuer
           it
           hath
           beene
           accustomed
           and
           vsed
           ,
           vnlesse
           it
           may
           withall
           appeare
           vnto
           vs
           to
           bee
           agreeable
           to
           right
           reason
           ,
           and
           consonant
           ,
           not
           contrariant
           ,
           to
           the
           word
           of
           God
           ,
           
           against
           the
           which
           (
           say
           we
           ,
           )
           
             No
             custome
             can
             be
             currant
          
           .
        
         
           And
           in
           truth
           without
           this
           limitation
           and
           regard
           ,
           if
           men
           will
           bee
           carried
           away
           with
           the
           name
           of
           custome
           onely
           ,
           and
           thinke
           it
           must
           needs
           be
           all
           currant
           which
           is
           customarie
           ,
           and
           that
           they
           neede
           inquire
           no
           further
           in
           any
           thing
           ,
           but
           ,
           
             what
             is
             the
             custome
          
           ?
           what
           hath
           beene
           vsed
           heretofore
           ?
           many
           a
           mischiefe
           may
           be
           practised
           ,
           and
           much
           iniurie
           and
           euill
           be
           committed
           .
           Take
           for
           it
           an
           example
           or
           two
           .
           
           Laban
           pretends
           ,
           deceiuing
           Iacob
           ,
           the
           custome
           of
           the
           place
           .
           It
           was
           not
           (
           forsooth
           )
           their
           custome
           ,
           
             to
             marry
             the
             yonger
             before
             the
             elder
          
           :
           but
           vnder
           that
           pretence
           ,
           he
           falsifies
           his
           promise
           ,
           abuseth
           his
           daughters
           ,
           and
           deceiues
           his
           friend
           .
           The
           Iewes
           had
           a
           custome
           ,
           
           That
           
             the
             Deputie
             must
             at
             the
             Passeouer
             set
             at
             libertie
          
           vnto
           them
           
             one
             prisoner
             ,
             whomsoeuer
             they
             would
             require
             ,
          
           how
           notable
           a
           malefactour
           soeuer
           he
           were
           :
           but
           vnder
           colour
           thereof
           ,
           they
           ,
           Pilate
           and
           the
           lewes
           let
           goe
           Barabbas
           a
           seditious
           fellow
           ,
           a
           thiefe
           and
           a
           murtherer
           ;
           
           and
           crucified
           
             Christ
             ,
             the
             Lord
             of
             glorie
             ,
          
           in
           whom
           
             was
             no
             sinne
             ,
             neither
             was
             there
             guile
             found
             in
             his
             mouth
             .
          
           It
           were
           euen
           a
           shame
           ,
           but
           to
           name
           some
           of
           those
           bestiall
           and
           sauage
           practises
           ,
           which
           vnder
           the
           name
           of
           Customes
           either
           now
           be
           ,
           or
           haue
           heretofore
           beene
           vsed
           in
           sundry
           regions
           and
           nations
           ,
           yet
           seemed
           to
           them
           no
           sinne
           .
           And
           
             in
             our
             owne
             countrey
          
           at
           this
           day
           ,
           it
           is
           a
           custome
           too
           common
           with
           some
           ,
           specially
           at
           one
           time
           of
           the
           yeare
           aboue
           the
           rest
           ,
           
             to
             robbe
             vpon
             the
             plaines
          
           :
           likewise
           ,
           
             to
             couzen
             and
             deceiue
             in
             shops
             :
             to
             lie
             ,
             yea
             to
             sweare
             falsly
          
           for
           an
           aduantage
           
             in
             bargaining
          
           .
           But
           by
           these
           and
           other
           like
           ,
           which
           vsed
           be
           ,
           in
           any
           indifferent
           eye
           ,
           none
           other
           then
           
             vsuall
             sinnes
          
           and
           accustomed
           abhominations
           ,
           wee
           may
           sufficiently
           see
           ,
           That
           
             to
             doe
             as
             we
             haue
             beene
             accustomed
             ,
          
           is
           no
           certaine
           rule
           .
           Wee
           must
           haue
           better
           warrant
           then
           that
           .
           And
           that
           therefore
           we
           ought
           better
           to
           examine
           euery
           custome
           ,
           and
           consider
           more
           of
           that
           
             we
             vse
             to
             doe
          
           ,
           whether
           
           it
           be
           lawfull
           and
           good
           ,
           consonant
           to
           reason
           ,
           and
           conformable
           to
           the
           word
           of
           God
           ,
           or
           not
           .
           Otherwise
           ,
           the
           longer
           we
           run
           on
           in
           it
           ,
           the
           further
           we
           runne
           out
           of
           the
           way
           ,
           and
           the
           more
           we
           practise
           it
           ,
           the
           more
           we
           sinne
           .
           
           Continuance
           ,
           Custome
           in
           euill
           doth
           not
           extenuate
           but
           
             aggrauate
             the
             sinne
             .
             Tollit
             sensum
             ,
             (
             non
             reatum
             )
          
           it
           takes
           away
           the
           sence
           and
           
             feeiing
             thereof
          
           ,
           and
           makes
           it
           seeme
           as
           nothing
           to
           them
           that
           vse
           it
           (
           as
           one
           well
           obserues
           )
           but
           it
           doth
           not
           ,
           it
           cannot
           alter
           the
           nature
           of
           sinne
           .
        
         
           Some
           haply
           will
           alledge
           (
           for
           this
           is
           a
           hold
           which
           many
           blinded
           with
           couetousnesse
           and
           other
           sinister
           affects
           ,
           are
           loath
           to
           forgoe
           ,
           )
           That
           all
           that
           I
           haue
           said
           is
           true
           in
           things
           diuine
           ,
           that
           concerne
           the
           religion
           and
           worship
           of
           God
           ,
           and
           respect
           the
           obseruation
           of
           the
           first
           table
           ,
           but
           in
           things
           humane
           ,
           for
           the
           second
           table
           ,
           concerning
           our
           duty
           vnto
           man
           ,
           not
           so
           .
        
         
           Let
           such
           consider
           well
           ,
           
           and
           they
           shall
           see
           .
           1.
           
           That
           the
           sentence
           and
           iudgements
           of
           the
           Auncients
           are
           generall
           ,
           and
           doe
           extend
           to
           any
           euill
           custome
           whatsouer
           .
           2.
           
           That
           they
           doe
           define
           that
           to
           be
           an
           euill
           custome
           ,
           in
           what
           kinde
           of
           thing
           soeuer
           it
           be
           ,
           
           
             Quae
             verbo
             Dei
             ,
             velnaturae
             ,
             vel
             iuri
             communi
             ,
             vel
             rationi
             repugnat
          
           :
           which
           is
           repugnant
           either
           to
           the
           word
           of
           God
           ,
           or
           to
           the
           law
           of
           nature
           ,
           or
           common
           equity
           ,
           or
           to
           sound
           reason
           .
           3.
           
           The
           examples
           aboue
           produced
           ,
           doe
           necessarily
           inferreit
           ,
           vnlesse
           any
           will
           say
           ,
           Such
           customes
           to
           haue
           beene
           tollerable
           .
           
           4.
           
           Lastly
           ,
           our
           Sauiour
           both
           Math.
           5.
           and
           15.
           in
           the
           one
           place
           correcting
           the
           false
           interpretations
           of
           the
           law
           brought
           in
           of
           old
           ,
           and
           in
           the
           other
           reproouing
           Pharisaicall
           traditions
           of
           his
           time
           ,
           speakes
           aswell
           against
           those
           that
           concerned
           the
           second
           table
           as
           the
           first
           :
           and
           in
           the
           latter
           giueth
           an
           instance
           from
           the
           second
           table
           ,
           and
           not
           from
           the
           first
           ,
           the
           precepts
           whereof
           are
           Gods
           commandements
           no
           lesse
           then
           those
           of
           the
           first
           .
        
         
         
           6
           Neither
           doth
           our
           Sauiour
           say
           ,
           
             Doe
             to
             them
             as
             the
             law
             of
             the
             land
          
           wherein
           you
           liue
           ,
           
             doth
             allow
          
           :
           As
           the
           lawes
           of
           your
           countrey
           will
           beare
           ,
           so
           I
           bid
           you
           deale
           :
           whatsoeuer
           they
           permit
           ,
           that
           practise
           one
           to
           another
           .
           This
           is
           not
           alwaies
           a
           safe
           nor
           a
           sound
           coarse
           .
           Great
           Reuerence
           and
           regard
           ,
           I
           grant
           ,
           ought
           to
           be
           giuen
           to
           the
           lawes
           of
           nations
           and
           ciuill
           ordinances
           of
           superiour
           powers
           ,
           
           for
           
             the
             Powers
             that
             be
             are
             ordained
             of
             God
             ,
          
           and
           therefore
           we
           must
           euen
           for
           the
           Lords
           sake
           
             submit
             our selues
             vnto
             them
          
           .
           But
           yet
           ,
           as
           I
           thinke
           all
           Diuines
           wil
           grant
           ,
           We
           must
           not
           relie
           on
           ordinances
           humane
           as
           on
           diuine
           :
           nor
           thinke
           whatsoeuer
           is
           by
           mans
           law
           ordained
           ,
           may
           euer
           safely
           be
           performed
           :
           whatsoeuer
           is
           thereby
           tollerated
           ,
           may
           boldly
           ,
           and
           with
           good
           conscience
           be
           practised
           :
           as
           if
           so
           long
           as
           we
           haue
           the
           law
           of
           man
           on
           our
           side
           ,
           wee
           cannot
           possibly
           doe
           amisse
           .
        
         
           Doth
           this
           seeme
           strange
           to
           any
           ?
           No
           case
           more
           cleare
           ?
           no
           position
           more
           plaine
           .
           For
           not
           only
           the
           Diuine
           will
           say
           ,
           
           That
           
             we
             must
             obey
             God
             rather
             then
             men
          
           :
           but
           also
           the
           very
           heathen
           ,
           the
           morall
           man
           can
           see
           ,
           That
           Summumius
           ,
           
           is
           
             summa
             iniuria
          
           :
           Extreame
           law
           is
           (
           many
           times
           )
           extreame
           iniurie
           :
           and
           doth
           confesse
           ,
           that
           
             Ipse
             etiam
             leges
             cupiunt
             vt
             iure
             regantur
          
           :
           The
           very
           lawes
           themselues
           ,
           doe
           often
           neede
           to
           bee
           guided
           or
           moderated
           and
           qualified
           by
           the
           rule
           of
           reason
           and
           equitie
           :
           and
           experience
           doth
           euince
           ,
           that
           partly
           by
           corruption
           of
           times
           wherein
           they
           are
           made
           ,
           and
           partly
           by
           the
           currant
           of
           time
           ,
           by
           which
           they
           passe
           ,
           they
           sometimes
           are
           ,
           and
           sometimes
           
             doe
             become
          
           not
           iust
           and
           good
           ,
           not
           fit
           nor
           equall
           .
        
         
           
           Examples
           to
           this
           purpose
           ,
           if
           a
           case
           so
           cleare
           needed
           light
           by
           demonstration
           ,
           I
           could
           produce
           both
           at
           home
           &
           abroad
           ,
           of
           the
           present
           and
           precedent
           times
           ,
           very
           many
           :
           but
           as
           wares
           
             by
             a
             shew
          
           ,
           so
           this
           by
           
             a
             few
          
           ,
           may
           sufficiently
           be
           made
           apparant
           and
           plaine
           .
           
           Our
           lawes
           doe
           (
           as
           I
           take
           it
           )
           permit
           men
           to
           put
           their
           mony
           to
           
           vsurie
           ,
           and
           
             that
             way
          
           to
           take
           
             ten
             of
             the
             hundred
          
           ;
           yet
           who
           knowes
           not
           that
           our
           Diuines
           do
           commonly
           hold
           and
           teach
           ,
           Such
           putting
           of
           mony
           to
           vse
           ,
           to
           be
           
             iure
             diuino
          
           by
           Gods
           law
           vtterly
           forbidden
           and
           vnlawfull
           ?
           Our
           
           lawes
           doe
           allow
           men
           (
           
             in
             poenam
             Damni
          
           )
           to
           take
           the
           forfeiture
           of
           bands
           for
           debts
           vnpaid
           ;
           but
           whether
           a
           man
           may
           
             with
             a
             good
             conscience
          
           and
           without
           sin
           and
           offence
           to
           God
           alwaies
           take
           the
           benefit
           of
           the
           law
           that
           way
           ,
           I
           thinke
           may
           well
           be
           doubted
           .
           Though
           Land-lords
           at
           
           this
           day
           in
           racking
           of
           rents
           and
           raising
           of
           fines
           ,
           and
           some
           other
           their
           dealings
           toward
           their
           pooretenants
           :
           though
           buyers
           and
           sellers
           in
           venting
           their
           wares
           and
           making
           their
           bargaines
           ,
           doe
           haply
           doe
           no
           more
           then
           by
           the
           law
           
             in
             its
             strictnesse
          
           they
           may
           iustifie
           ,
           yet
           their
           doings
           
             many
             times
          
           ,
           if
           they
           be
           well
           considered
           ,
           will
           be
           found
           ,
           the
           one
           sort
           to
           be
           neerer
           the
           nature
           of
           oppression
           then
           of
           right
           ,
           and
           liklyer
           the
           fruits
           of
           great
           cruel
           tie
           then
           of
           good
           conscience
           :
           and
           the
           other
           to
           sauour
           more
           of
           deepe
           deceit
           ,
           then
           iust
           dealing
           ,
           and
           prooue
           rather
           plaine
           couzenage
           then
           honest
           carriage
           .
           And
           ,
           to
           adde
           vnto
           these
           one
           or
           two
           of
           another
           nature
           ,
           
           It
           is
           a
           common
           course
           at
           this
           day
           with
           Patrons
           ,
           to
           sell
           (
           or
           assigne
           to
           such
           as
           will
           sell
           )
           the
           Advowsons
           of
           Benefices
           ,
           and
           ,
           as
           they
           say
           ,
           it
           is
           currant
           in
           law
           .
           By
           our
           common
           (
           but
           not
           by
           our
           canon
           )
           law
           ,
           a
           man
           may
           doe
           it
           .
           But
           how
           lawfull
           soeuer
           it
           bee
           ,
           this
           I
           am
           sure
           of
           ,
           If
           things
           may
           bee
           estimated
           ,
           not
           by
           their
           names
           but
           by
           their
           effects
           ,
           and
           wee
           may
           iudge
           of
           the
           tree
           ,
           not
           
             by
             his
             leaues
          
           but
           
             by
             his
             fruits
          
           ,
           it
           is
           a
           course
           (
           in
           my
           iudgement
           )
           most
           sinfull
           &
           vile
           ,
           as
           by
           which
           Sacriledge
           and
           Symonie
           (
           if
           they
           be
           rightly
           defined
           )
           are
           openly
           and
           vsually
           committed
           ,
           or
           rather
           made
           to
           bee
           no
           sinne
           :
           and
           wee
           (
           if
           this
           impious
           course
           be
           continued
           )
           must
           from
           henceforth
           looke
           for
           no
           other
           dealing
           (
           ordinarily
           )
           at
           their
           hands
           ,
           but
           to
           buy
           our
           spirituall
           liuings
           ,
           (
           
             Deposita
             Pietatis
             ,
             Doctrinae
             praemia
             ,
             laborantium
             
             stipendia
             ,
             sanctorum
             munera
             ,
             &c.
          
           )
           of
           them
           ,
           before
           wee
           haue
           them
           ,
           as
           other
           men
           (
           Lay-men
           )
           doe
           buy
           their
           temporall
           reuersions
           ,
           leases
           and
           copy-holds
           .
           For
           what
           
             men
             may
          
           be
           allowed
           to
           sell
           ,
           they
           will
           not
           lightly
           giue
           :
           and
           he
           that
           hath
           first
           bought
           for
           his
           mony
           ,
           will
           hardly
           beleeue
           ,
           but
           that
           
             vendereiure
             queat
          
           ,
           he
           may
           sell
           by
           Authoritie
           .
           For
           obteining
           Ecclesiasticall
           preferments
           ,
           the
           world
           cries
           out
           ,
           
           and
           almost
           
             euery
             body
          
           talkes
           of
           the
           shifts
           and
           subtilties
           ,
           wherewith
           ,
           
             one
             thing
             beeing
             done
             ,
             and
             another
             intended
             ,
          
           men
           couer
           their
           couetousnesse
           ,
           cloake
           their
           Symonie
           ,
           and
           elude
           the
           lawes
           ,
           
             our
             weake
          
           lawes
           ,
           now
           in
           force
           .
           But
           may
           we
           beleeue
           ,
           that
           so
           long
           as
           men
           can
           blinde
           the
           world
           or
           auoid
           
             the
             law
             of
             man
          
           ,
           all
           is
           well
           ?
           the
           conscience
           cleare
           ?
           God
           pleased
           ?
           and
           such
           assure
           themselues
           they
           haue
           not
           sinned
           ,
           in
           this
           ,
           nor
           
             sold
             their
             soules
          
           with
           their
           sales
           vnto
           the
           diuell
           for
           filthy
           gaine
           ?
           And
           ,
           by
           our
           lawes
           a
           great
           number
           of
           the
           best
           of
           our
           
             spirituall
             liuings
          
           are
           taken
           from
           the
           Church
           ,
           and
           many
           spoiles
           and
           wrongs
           vnto
           the
           Church
           ,
           vnder
           the
           name
           of
           
             Customes
             ,
             compositions
             ,
             prescriptions
          
           ,
           and
           other
           like
           titles
           ,
           
             all
             countenanced
             by
             law
          
           ,
           are
           vpheld
           and
           borne
           out
           ;
           which
           yet
           ,
           as
           I
           *
           and
           others
           *
           more
           learned
           then
           I
           ,
           haue
           in
           our
           writings
           formerly
           published
           prooued
           and
           shewed
           ,
           and
           (
           in
           a
           manner
           )
           
             all
             the
             godly
             learned
          
           of
           the
           land
           doe
           hold
           ,
           ought
           not
           to
           be
           done
           ,
           but
           are
           sacrilegious
           ,
           vngodly
           ,
           iniurious
           ,
           and
           vnconscionable
           courses
           :
           for
           the
           not
           reforming
           whereof
           
             by
             law
          
           ,
           God
           no
           doubt
           is
           highly
           displeased
           .
        
         
           So
           that
           besides
           reason
           ,
           very
           experience
           referred
           to
           due
           examination
           ,
           doth
           necessarily
           inferre
           and
           informe
           vs
           ,
           That
           it
           is
           not
           alwaies
           
             pium
             &
             tutum
          
           :
           good
           and
           safe
           to
           walke
           by
           the
           way
           of
           
             humane
             lawes
          
           .
           Men
           bee
           but
           men
           ,
           and
           may
           misse
           .
           Neither
           their
           multitude
           ,
           nor
           their
           magnitude
           :
           neither
           their
           place
           ,
           nor
           their
           purpose
           :
           their
           wealth
           ,
           nor
           their
           wit
           ;
           no
           ,
           nor
           their
           pietie
           or
           their
           policie
           ,
           can
           secure
           vs
           ,
           
             that
             they
             
             haue
             not
             erred
             .
          
           Wherefore
           we
           must
           know
           ,
           that
           as
           in
           
             things
             Diuine
          
           and
           Ecclesiastical
           ,
           our
           obedience
           to
           the
           Lawes
           ,
           and
           ordinances
           of
           men
           ,
           ought
           to
           be
           but
           quátenus
           ,
           so
           farre
           forth
           as
           the
           commaund
           is
           not
           
             against
             God
          
           and
           a
           good
           conscience
           :
           so
           in
           
             things
             humane
          
           and
           temporall
           ,
           our
           practise
           and
           conformitie
           must
           be
           with
           such
           limitation
           as
           exceeds
           not
           the
           rule
           of
           Equity
           ,
           crusheth
           not
           the
           veine
           of
           true
           Iustice
           ,
           and
           crosseth
           not
           the
           right
           forme
           of
           sincere
           carriage
           heere
           prescribed
           vs
           by
           him
           that
           could
           not
           erre
           .
           A
           Christian
           sustaineth
           a
           double
           person
           ,
           that
           is
           ,
           of
           a
           Moral
           man
           and
           of
           a
           Diuine
           .
           And
           therefore
           he
           must
           so
           satisfie
           the
           one
           ,
           that
           hee
           may
           also
           condignely
           represent
           the
           other
           :
           which
           can
           onely
           then
           be
           ,
           when
           he
           doth
           so
           conforme
           himselfe
           vnto
           ,
           and
           follow
           the
           directions
           of
           men
           ,
           that
           his
           conformity
           thereto
           be
           alwaies
           subordinate
           and
           agreeable
           vnto
           the
           precepts
           of
           God.
           It
           is
           sufficient
           for
           a
           friend
           ,
           that
           he
           be
           a
           friend
           
             Vsque
             ad
             aras
          
           ;
           and
           as
           much
           as
           can
           be
           required
           of
           a
           Christian
           ,
           that
           he
           obey
           man
           
             in
             Domino
          
           ,
           
           in
           the
           Lord
           ,
           and
           for
           the
           Lords
           sake
           ,
           indeuouring
           
             in
             all
             things
          
           to
           keepe
           a
           good
           conscience
           
             both
             toward
             God
             and
             toward
             men
             .
          
           
        
         
           We
           doe
           liue
           (
           God
           be
           praised
           )
           vnder
           so
           happy
           a
           gouernment
           ,
           that
           wee
           may
           boldly
           compare
           with
           any
           els
           ,
           for
           multitude
           and
           goodnesse
           of
           Lawes
           ;
           but
           yet
           it
           would
           bee
           (
           I
           suppose
           )
           a
           hard
           taske
           for
           any
           to
           vndertake
           to
           proue
           them
           all
           ,
           
             euery
             one
             in
             particular
          
           ,
           so
           currant
           and
           absolute
           ,
           that
           none
           of
           them
           need
           ,
           nor
           can
           be
           amended
           :
           and
           it
           is
           more
           I
           thinke
           then
           is
           expected
           at
           any
           mans
           hand
           ,
           to
           receiue
           them
           all
           ,
           and
           to
           practise
           them
           euery
           one
           without
           any
           caution
           or
           scruple
           at
           al
           ,
           none
           otherwise
           then
           a
           man
           may
           or
           must
           
             the
             very
             lawes
          
           of
           God.
           But
           in
           asmuch
           as
           the
           Lawes
           of
           Nations
           and
           seuerall
           Countries
           and
           Dominions
           are
           not
           all
           alike
           ,
           but
           do
           fall
           farre
           wide
           each
           of
           others
           perfection
           ,
           and
           the
           best
           of
           them
           ,
           of
           that
           which
           Gods
           Law
           doth
           
           require
           ;
           the
           rule
           we
           seeke
           extending
           to
           all
           as
           well
           as
           some
           ,
           I
           may
           safely
           conclude
           ,
           
             The
             Lawes
             of
             men
          
           ,
           in
           euery
           seuerall
           countrey
           for
           it selfe
           ,
           
             Neither
             are
             ,
             nor
             can
             be
             any
             setled
             or
             certaine
             Rule
             ,
          
           for
           those
           that
           bee
           or
           liue
           therein
           ,
           
             in
             this
             behalfe
          
           .
        
         
           And
           thus
           for
           
             the
             Negatiue
          
           ,
           we
           may
           partly
           see
           ,
           (
           for
           since
           
             via
             erroris
             multiplex
          
           :
           the
           way
           of
           error
           hath
           many
           by-waies
           and
           turnings
           therein
           ,
           happely
           I
           haue
           not
           remembred
           all
           ,
           )
           
             What
             is
             not
             the
             right
             sense
             .
          
           Let
           vs
           now
           
             for
             the
             Affirmatiue
          
           consider
           what
           is
           or
           may
           bee
           the
           right
           sense
           and
           true
           meaning
           of
           these
           words
           .
           
           Which
           as
           the
           words
           themselues
           doe
           plainely
           sound
           ,
           
           may
           briefely
           bee
           explaned
           and
           expressed
           thus
           ,
           that
           is
           :
           Whatsoeuer
           you
           being
           well
           aduised
           and
           rightly
           moued
           ,
           would
           wish
           ,
           desire
           ,
           or
           expect
           ,
           that
           any
           other
           ,
           friend
           or
           foe
           ,
           neere
           neighbour
           or
           stranger
           ,
           if
           they
           were
           in
           the
           same
           case
           and
           state
           toward
           you
           ,
           as
           yee
           are
           toward
           them
           ,
           should
           by
           thought
           ,
           word
           ,
           or
           deed
           ,
           for
           bodie
           ,
           goods
           ,
           or
           name
           ,
           performe
           or
           offer
           vnto
           you
           ,
           that
           euen
           so
           ,
           and
           none
           otherwise
           but
           so
           ,
           you
           likewise
           at
           all
           times
           ,
           and
           in
           all
           things
           doe
           and
           offer
           vnto
           them
           .
        
         
           This
           being
           the
           true
           sense
           of
           the
           words
           ,
           thereby
           it
           appeareth
           :
           That
           euery
           man
           is
           to
           measure
           by
           himselfe
           ,
           what
           is
           good
           for
           another
           :
           and
           to
           iudge
           by
           his
           owne
           heart
           and
           desire
           ,
           what
           he
           ought
           to
           doe
           to
           another
           .
           Wherein
           this
           Caution
           onely
           needeth
           to
           be
           obserued
           ,
           
           this
           limitation
           allowed
           ,
           which
           thing
           also
           the
           words
           aboue
           doe
           sufficiently
           intimate
           ,
           That
           wee
           vnderstand
           it
           not
           of
           euery
           will
           and
           desire
           ,
           as
           of
           lawlesse
           and
           inordinate
           lust
           ,
           but
           of
           such
           a
           will
           onely
           as
           is
           reasonable
           and
           iust
           ,
           lawfull
           and
           well
           ordered
           .
           Which
           ,
           the
           Ancients
           aboue
           any
           other
           ,
           so
           carefully
           respected
           ,
           that
           in
           manner
           ,
           it
           onely
           they
           insisted
           vpon
           :
           and
           accordingly
           for
           the
           better
           expressing
           of
           their
           minde
           ,
           and
           explaning
           the
           sense
           of
           the
           wordes
           ,
           they
           did
           
           sometimes
           reade
           the
           Text
           thus
           :
           
             Omnia
             igitur
             quaecunque
             vultis
             vt
             faciant
             vobis
             homines
             Bona
             :
          
           Therefore
           whatsoeuer
           
             good
             things
          
           ye
           would
           that
           men
           should
           do
           to
           you
           ,
           the
           same
           doe
           ye
           to
           them
           likewise
           :
           or
           else
           leauing
           out
           the
           word
           Bona
           ,
           which
           they
           knew
           to
           bee
           in
           none
           of
           the
           Originals
           ,
           they
           did
           other-whiles
           in
           their
           explications
           vse
           a
           distinction
           vpon
           the
           word
           vultis
           (
           ye
           will
           )
           as
           ambiguous
           .
           Thus
           Saint
           
             Aug.
             Id.
             n.
             quod
             dictum
             est
             .
          
           
           
             Quaecunque
             vultis
             ,
             non
             visitate
             ac
             passim
             ,
             sed
             proprie
             dictum
             accipi
             oportet
             :
             Voluntas
             namque
             non
             est
             nisi
             in
             bonis
             .
             Nam
             in
             malis
             flagitiosisque
             factis
          
           Cupiditas
           
             propriè
             dicitur
             ,
          
           .
           
           
             non
             voluntas
             ,
             &c.
          
           
           That
           is
           ,
           For
           that
           clause
           ,
           
             whatsoeuer
             you
             would
          
           ,
           must
           bee
           taken
           
             not
             as
             vsuallie
          
           ,
           and
           in
           most
           places
           it
           is
           ;
           
             but
             properly
          
           .
           For
           Will
           is
           not
           but
           in
           good
           things
           :
           but
           in
           wicked
           and
           flagitious
           facts
           properly
           Lust
           is
           said
           to
           bee
           ,
           
             not
             will.
          
           Not
           that
           the
           Scriptures
           doe
           alwaies
           precisely
           so
           speake
           ,
           but
           where
           it
           is
           needfull
           ,
           they
           doe
           so
           keepe
           the
           word
           in
           its
           strict
           sense
           ,
           that
           they
           suffer
           not
           any
           other
           but
           it
           to
           bee
           vnderstood
           ,
           &c.
           
           By
           which
           exposition
           he
           will
           haue
           vs
           to
           vnderstand
           ,
           that
           our
           Sauiours
           words
           must
           be
           vnderstood
           ,
           not
           largely
           of
           any
           kinde
           of
           will
           ,
           good
           or
           bad
           ,
           right
           or
           wrong
           ,
           but
           strictly
           of
           such
           a
           will
           as
           is
           iust
           and
           good
           ,
           such
           as
           properlie
           and
           sincerely
           our
           will
           ought
           to
           bee
           .
           Many
           desire
           euill
           vnto
           themselues
           ,
           
           as
           ,
           Children
           that
           they
           may
           haue
           their
           willes
           ,
           to
           take
           pleasure
           ,
           and
           not
           to
           bee
           held
           to
           good
           education
           :
           and
           idle
           persons
           ,
           for
           they
           would
           not
           be
           set
           to
           worke
           .
           It
           followes
           not
           therefore
           ,
           either
           that
           they
           should
           haue
           their
           will
           now
           ,
           or
           that
           they
           
             in
             time
             to
             come
          
           ,
           ought
           to
           doe
           to
           others
           according
           to
           that
           disordered
           and
           corrupt
           will
           of
           theirs
           .
        
         
           Againe
           ,
           the
           malefactour
           that
           is
           punished
           for
           his
           euill
           deeds
           ,
           his
           robbing
           or
           stealing
           ,
           his
           murther
           or
           treason
           ,
           his
           violence
           and
           wrong
           ,
           his
           filthy
           life
           and
           
           lewd
           courses
           ,
           his
           foule
           tongue
           and
           slanderous
           speeches
           ,
           and
           in
           a
           word
           ,
           for
           any
           euill
           that
           hee
           hath
           commi●●●d
           ,
           would
           that
           hee
           might
           escape
           :
           but
           must
           the
           Iudge
           and
           Officer
           therefore
           spare
           him
           ,
           because
           it
           is
           likely
           ,
           if
           the
           Iudge
           were
           in
           the
           Malefactours
           case
           ,
           his
           will
           would
           then
           bee
           ,
           as
           that
           mans
           is
           ?
           God
           forbid
           .
           More
           :
           A
           father
           would
           haue
           his
           child
           honour
           him
           ,
           a
           Prince
           his
           subiect
           to
           obey
           him
           ,
           and
           may
           iustly
           say
           ,
           
             If
             I
             be
             a
             Father
          
           ,
           
           
             where
             is
             mine
             honour
          
           ?
           If
           I
           bee
           a
           Lord
           ,
           or
           a
           Maister
           ,
           where
           is
           my
           feare
           ?
           if
           a
           Prince
           ,
           my
           Obedience
           ?
           But
           it
           were
           absurd
           to
           vnderstand
           ,
           or
           inferre
           therefore
           ,
           that
           the
           Prince
           must
           obey
           his
           Subiect
           ,
           the
           Maister
           doe
           seruice
           to
           his
           Seruant
           ,
           or
           the
           Father
           honour
           his
           Childe
           ,
           because
           the
           words
           be
           ,
           
             He
             must
             doe
             ,
             as
             he
             would
             be
             done
             vnto
             .
          
           For
           ,
           Christ
           in
           whom
           was
           no
           sinne
           ,
           questionlesse
           is
           no
           Patrone
           for
           sinne
           ,
           nor
           maintainer
           of
           vnlawfull
           or
           disordered
           desires
           or
           deedes
           :
           
             And
             therefore
             his
             rule
             must
             be
             vnderstood
             to
             hold
             onely
             in
             things
             
               iust
               and
               lawfull
            
             ,
             vertuous
             and
             necessarie
             ;
             and
             be
             limited
             to
             such
             deeds
             or
             desires
             onely
             ,
             as
             are
             honest
             and
             good
             ,
             right
             and
             orderly
             ;
             proportionable
             vnto
             ,
             and
             befitting
             the
             person
             and
             calling
             of
             him
             whom
             they
             concerne
             ;
             and
             lastly
             ,
             rectified
             and
             reformed
             either
             by
             grace
             and
             the
             word
             of
             God
             ,
             or
             at
             least
             Natures
             true
             instinct
             and
             a
             good
             conscience
             .
          
        
         
           All
           this
           is
           confirmed
           by
           our
           Sauiours
           owne
           words
           other
           where
           ;
           
           namely
           ,
           Math.
           22.
           where
           he
           doth
           abbridge
           the
           second
           Table
           of
           the
           Decalogue
           into
           this
           
             Compendium
             ,
             Diliges
             proximum
             sicut
             teipsum
             :
          
           Thou
           shalt
           loue
           thy
           neighbour
           as
           thy selfe
           .
           Which
           being
           but
           the
           same
           in
           effect
           that
           the
           words
           now
           in
           hand
           are
           ,
           (
           as
           the
           Apostle
           shewes
           ,
           
           and
           all
           good
           Expositours
           consent
           )
           necessarily
           respects
           anothers
           good
           onely
           ,
           and
           not
           his
           hurt
           .
           Whence
           it
           followes
           apparantly
           ,
           As
           that
           Law
           ,
           howsoeuer
           some
           haue
           hated
           themselues
           ,
           permitteth
           
           vs
           not
           to
           hate
           our
           neighbour
           ,
           
           because
           properly
           and
           naturally
           no
           man
           hateth
           his
           owne
           flesh
           ,
           but
           
             loueth
             and
             cherisheth
             it
          
           :
           so
           this
           ,
           howsoeuer
           some
           men
           may
           will
           euill
           to
           themselues
           ,
           permitteth
           vs
           not
           to
           doe
           euill
           to
           others
           ,
           because
           properly
           and
           naturally
           euery
           man
           desireth
           those
           things
           only
           to
           be
           done
           vnto
           him
           ,
           which
           are
           profitable
           and
           good
           ,
           iust
           and
           right
           .
        
         
           And
           thus
           taken
           with
           his
           due
           limitations
           ,
           this
           rule
           is
           a
           direction
           so
           equall
           and
           iust
           ,
           so
           perfect
           and
           absolute
           ,
           as
           none
           more
           indifferent
           and
           right
           ,
           
           more
           fit
           and
           reasonable
           can
           possibly
           bee
           found
           .
           For
           if
           euery
           man
           could
           and
           would
           truely
           and
           sincerely
           consider
           what
           he
           would
           bee
           content
           ,
           the
           case
           altered
           ,
           that
           another
           should
           do
           to
           him
           ,
           and
           then
           do
           the
           same
           and
           nothing
           but
           the
           same
           vnto
           another
           ,
           he
           should
           neuer
           do
           amisse
           .
           
             The
             very
             lacke
             ,
             and
             the
             onely
             want
             of
             which
             consideration
             and
             course
             in
             mens
             proceedings
             and
             dealings
             one
             with
             another
             ,
             is
             one
             maine
             and
             ordinary
             cause
             of
             so
             much
             violence
             and
             wrong
             ,
             deceit
             and
             fraud
             ,
             slander
             and
             reproach
             :
             and
             in
             a
             word
             ,
             of
             all
             the
             vniust
             and
             iniurious
             dealing
             ,
             the
             vnhonest
             and
             intemperate
             courses
             that
             be
             in
             the
             world
             ,
             while
             men
             can
             consider
             and
             conceiue
             rightly
             enough
             ,
             what
             they
             would
             haue
             other
             men
             
               to
               doe
               to
               themselues
            
             ,
             but
             not
             
               versa
               vice
            
             what
             they
             ought
             to
             do
             
               to
               others
            
             .
          
           And
           to
           this
           purpose
           it
           hath
           so
           well
           liked
           all
           indifferent
           and
           honest
           minds
           ,
           
           that
           many
           notable
           and
           worthy
           Law-makers
           and
           Gouernours
           aswell
           humane
           as
           diuine
           ,
           
           heathen
           as
           Christian
           ,
           haue
           held
           it
           
             The
             ground
             of
             their
             Lawes
          
           ,
           and
           propounded
           it
           to
           themselues
           as
           their
           principall
           rule
           ,
           after
           which
           they
           framed
           no
           small
           part
           of
           their
           lawes
           and
           legall
           proceedings
           .
           Among
           whom
           worthy
           speciall
           remembrance
           is
           
             Alexand.
             Seuerus
          
           the
           Romane
           Emperour
           ,
           
           of
           whom
           
             Aelius
             Lamprid.
          
           relating
           the
           manner
           how
           that
           Caesar
           was
           wont
           to
           deale
           with
           offenders
           ,
           
           writeth
           thus
           :
           If
           any
           man
           had
           turned
           
           out
           of
           his
           way
           into
           another
           mans
           possession
           to
           take
           spoile
           or
           prey
           there-hence
           ,
           according
           to
           the
           qualitie
           of
           the
           fact
           ,
           he
           was
           either
           beaten
           in
           his
           own
           sight
           with
           cudgels
           ,
           or
           scourged
           with
           rods
           ,
           or
           put
           to
           death
           :
           or
           ,
           if
           happely
           the
           dignity
           of
           the
           person
           ouerswayed
           these
           penalties
           ,
           he
           was
           sharply
           rebuked
           ,
           the
           Emperor
           himselfe
           saying
           vnto
           him
           ,
           
             
               Visne
               hoc
               in
               agro
               tuo
               fieri
               ,
               quod
               in
               alieno
               feceris
               ?
            
             Wouldst
             thou
             be
             content
             another
             man
             should
             haue
             made
             such
             spoile
             &
             wast
             in
             thy
             ground
             ,
             or
             in
             thy
             vineyard
             ,
             as
             thou
             hast
             done
             in
             this
             mans
             ?
             &c.
             
          
           And
           hee
           did
           often
           vtter
           that
           notable
           sentence
           ,
           which
           he
           had
           learned
           of
           some
           Christians
           ,
           to
           be
           one
           of
           their
           lawes
           :
           and
           when
           he
           corrected
           any
           ,
           he
           commanded
           it
           to
           be
           proclaimed
           by
           a
           Cryer
           ,
           
             Quod
             tibi
             fieri
             non
             vis
             ,
             alteri
             ne
             feceris
             :
          
           what
           thou
           wouldst
           not
           haue
           to
           be
           done
           to
           thy selfe
           ,
           that
           do
           not
           to
           another
           .
           Which
           sentence
           (
           saith
           he
           )
           he
           so
           much
           delighted
           in
           ,
           that
           both
           in
           his
           pallace
           at
           home
           ,
           and
           in
           publike
           places
           abroad
           ,
           as
           of
           iudgement
           and
           other
           like
           ,
           he
           ordained
           it
           should
           be
           written
           vp
           or
           painted
           ,
           for
           all
           men
           to
           reade
           and
           doe
           thereafter
           .
           And
           (
           as
           other
           haue
           it
           )
           he
           being
           no
           Christian
           ,
           
             for
             it
             alone
          
           much
           fauoured
           the
           Christians
           ,
           affirming
           often
           ,
           that
           
             those
             men
             could
             not
             be
             bad
             ,
             that
             had
          
           among
           them
           
             lawes
             so
             good
          
           .
        
         
           Of
           the
           hardnesse
           and
           difficultie
           to
           performe
           this
           precept
           no
           man
           hath
           need
           greatly
           to
           complaine
           ,
           seeing
           no
           more
           is
           required
           at
           his
           hands
           to
           be
           done
           to
           another
           ,
           then
           he
           desireth
           &
           iudgeth
           fit
           another
           should
           render
           vnto
           him
           ,
           the
           performance
           whereof
           can
           bee
           no
           harder
           for
           the
           one
           ,
           then
           it
           is
           for
           the
           other
           .
           Rather
           it
           will
           behooue
           euery
           man
           ,
           as
           of
           a
           precept
           most
           plaine
           and
           pregnant
           ,
           most
           iust
           and
           necessary
           ,
           to
           be
           take
           himselfe
           with
           all
           sedulity
           and
           readinesse
           of
           mind
           to
           the
           performance
           and
           obseruation
           thereof
           .
           It
           is
           a
           part
           of
           our
           humane
           corruption
           and
           home-bred
           (
           or
           rather
           inbred
           )
           imbecillity
           ,
           while
           we
           should
           bee
           studying
           how
           
           to
           do
           that
           which
           is
           commaunded
           ,
           and
           fulfill
           that
           is
           taught
           vs
           ,
           to
           bee
           thinking
           on
           excuses
           for
           our
           negligence
           ,
           and
           defence
           of
           our
           transgressions
           .
           But
           the
           issue
           thereof
           will
           be
           ,
           onely
           to
           take
           from
           vs
           all
           
             iust
             excuse
          
           of
           our
           disobedience
           ,
           and
           to
           conuince
           vs
           to
           haue
           had
           more
           knowledge
           then
           loue
           of
           well
           doing
           :
           and
           greater
           ability
           then
           purpose
           ,
           strength
           then
           desire
           to
           keep
           what
           is
           prescribed
           vs.
           
        
         
           The
           Vse
           of
           this
           Law
           (
           our
           fourth
           principall
           point
           )
           is
           manifold
           and
           exceeding
           great
           :
           
           but
           for
           auoiding
           Prolixitie
           ,
           and
           that
           which
           comes
           thereof
           Tediousnesse
           ,
           I
           will
           reduce
           it
           vnto
           a
           two-fold
           consideration
           onelie
           ,
           that
           is
           ,
           of
           the
           
             
               1.
               
               Law
               of
               God.
               
            
             
               2.
               
               Lawes
               of
               men
               .
            
          
        
         
           In
           regard
           of
           the
           law
           of
           God
           ,
           
           as
           it
           is
           the
           summe
           both
           
             of
             the
             Law
             and
             the
             Prophets
             ,
          
           so
           it
           serueth
           well
           as
           a
           remedy
           and
           an
           helpe
           against
           the
           largenesse
           and
           the
           hardnesse
           of
           them
           both
           .
           For
           whereas
           
             the
             Law
             and
             the
             Prophets
          
           conteine
           many
           volumes
           of
           writings
           ,
           too
           much
           to
           bee
           of
           euerie
           ordinarie
           head
           comprehended
           and
           kept
           in
           mind
           and
           memory
           ,
           
           the
           summe
           and
           substance
           of
           them
           both
           ,
           
           is
           so
           contracted
           into
           this
           Compendium
           ,
           that
           therein
           alone
           is
           conteined
           and
           infolded
           as
           the
           quintessence
           of
           that
           greater
           masse
           ,
           the
           very
           summe
           and
           effect
           of
           all
           that
           which
           in
           those
           many
           and
           larger
           Bookes
           and
           writings
           ,
           exhortations
           and
           dehortations
           ,
           Lawes
           and
           ordinances
           is
           explaned
           and
           enlarged
           .
           And
           whereas
           many
           places
           ,
           sentences
           and
           words
           in
           the
           Law
           and
           the
           Prophets
           be
           darke
           and
           obscure
           ,
           hard
           and
           intricate
           to
           bee
           vnderstood
           and
           expounded
           ,
           the
           sense
           of
           them
           all
           may
           be
           found
           in
           these
           few
           words
           alone
           ,
           as
           which
           doe
           conteine
           whatsoeuer
           in
           them
           or
           any
           of
           them
           is
           intended
           :
           assured
           ,
           that
           only
           is
           and
           must
           be
           the
           true
           sense
           thereof
           ,
           which
           accordeth
           ,
           as
           the
           worke
           to
           the
           rule
           ,
           with
           this
           
             Ground
             of
             lawes
          
           ,
           and
           foundation
           of
           equitie
           .
        
         
         
           This
           vse
           is
           plainly
           deliuered
           vs
           by
           our
           Sauior
           himselfe
           in
           the
           words
           annexed
           ,
           
           
             Haec
             est
             n.
             Lex
             &
             Prophetae
             .
          
           This
           is
           the
           Law
           and
           the
           Prophets
           .
           By
           which
           clause
           he
           doth
           clearely
           intimate
           ,
           that
           al
           that
           is
           conteined
           in
           the
           Law
           and
           the
           Prophets
           concerning
           
             our
             dutie
             vnto
             man
          
           ,
           is
           but
           as
           it
           were
           so
           many
           seuerall
           and
           particular
           explications
           ,
           members
           ,
           branches
           and
           clauses
           of
           this
           one
           principall
           precept
           and
           originall
           statute
           ,
           
             Doe
             to
             others
          
           ,
           as
           by
           others
           
             thou
             wouldest
             bee
             done
             vnto
          
           .
           And
           therefore
           hee
           that
           knoweth
           this
           ,
           knoweth
           all
           :
           and
           hee
           that
           doth
           this
           ,
           doth
           all
           that
           in
           and
           by
           them
           
             to
             that
             purpose
          
           ,
           is
           more
           at
           large
           taught
           and
           commaunded
           .
        
         
           
           If
           this
           be
           
             the
             law
             and
             the
             Prophets
          
           ;
           (
           for
           so
           bee
           the
           words
           )
           and
           this
           be
           (
           as
           I
           haue
           said
           ,
           and
           happely
           soone
           will
           be
           granted
           )
           so
           plaine
           and
           easie
           to
           be
           vnderstood
           ,
           what
           needeth
           then
           (
           may
           some
           say
           )
           so
           much
           teaching
           and
           preaching
           ?
           
           A
           great
           many
           Sermons
           might
           be
           saued
           ,
           and
           lesse
           Seruice
           a
           good
           deale
           well
           enough
           suffice
           .
           This
           charge
           and
           cost
           to
           maintaine
           Ministers
           and
           Teachers
           ,
           Schollers
           and
           learning
           ,
           &c.
           is
           it
           not
           superfluous
           ?
           As
           Iudas
           said
           ,
           when
           hee
           minded
           his
           purse
           ,
           howsoeuer
           hee
           pretended
           the
           poore
           ,
           so
           may
           not
           we
           ,
           
           
             Quorsum
             haec
             perditio
          
           ?
           What
           needeth
           al
           this
           waste
           ?
           For
           al
           that
           they
           can
           say
           and
           teach
           in
           their
           so
           long
           and
           so
           laborious
           Sermons
           ,
           words
           and
           works
           ,
           it
           is
           all
           but
           this
           ,
           
             Doe
             as
             thou
             wouldst
             be
             done
             vnto
             :
          
           And
           this
           ,
           I
           trow
           ,
           one
           man
           may
           tell
           and
           teach
           another
           quickly
           .
           Who
           cannot
           learne
           this
           without
           any
           great
           labour
           ?
           and
           therfore
           their
           pains
           and
           their
           place
           too
           may
           be
           spared
           .
           Farther
           ,
           what
           need
           so
           many
           lawes
           and
           statutes
           ?
           so
           many
           proclamations
           and
           edicts
           ?
           so
           many
           Canons
           and
           Constitutions
           to
           be
           enacted
           ,
           made
           &
           published
           ?
           Kings
           and
           Princes
           ,
           Gouernors
           and
           Rulers
           of
           Kingdomes
           and
           Countries
           ,
           of
           Common-wealths
           ,
           and
           cities
           ,
           haue
           taken
           more
           labour
           (
           belike
           )
           then
           they
           
           needed
           ,
           and
           troubled
           themselues
           very
           much
           without
           any
           great
           cause
           ,
           in
           making
           so
           many
           lawes
           and
           ordinances
           ,
           in
           enacting
           so
           many
           statutes
           ,
           and
           publishing
           so
           many
           orders
           and
           decrees
           ,
           when
           it
           might
           haue
           sufficed
           to
           haue
           proclaimed
           nothing
           but
           this
           ,
           
             Quaecunque
             vultis
             ,
             &c.
          
           
        
         
           But
           take
           heede
           ,
           
           take
           heede
           I
           say
           ,
           of
           such
           suggestions
           .
           This
           wisedome
           
             descendeth
             not
             from
             aboue
          
           ,
           
           but
           is
           earthly
           ,
           sensual
           and
           diuellish
           .
           Such
           as
           so
           reason
           ,
           and
           so
           speake
           ,
           if
           they
           thinke
           as
           they
           speake
           ,
           doe
           not
           despise
           men
           
             but
             God
          
           ,
           
           and
           presume
           themselues
           to
           be
           wiser
           then
           he
           .
           
           For
           ,
           first
           of
           all
           ,
           That
           which
           is
           conteined
           in
           this
           law
           ,
           is
           but
           so
           much
           only
           as
           concernes
           our
           disposition
           and
           conuersation
           vnto
           man
           ,
           that
           is
           ,
           the
           
             obseruation
             of
             the
             second
             table
          
           of
           Gods
           law
           ,
           which
           is
           but
           the
           one
           halfe
           and
           that
           the
           lesser
           and
           inferiour
           halfe
           of
           the
           whole
           .
           For
           we
           owe
           besides
           this
           ,
           as
           I
           thinke
           euery
           body
           knowes
           ,
           
             a
             dutie
             also
             vnto
             God
          
           ,
           which
           consisteth
           in
           the
           profession
           and
           practise
           of
           true
           religion
           ,
           according
           to
           the
           tenour
           
             of
             the
             first
             table
          
           of
           Gods
           law
           ,
           of
           all
           which
           this
           rule
           hath
           not
           a
           word
           .
           Be
           it
           then
           ,
           that
           for
           our
           duty
           toward
           men
           ,
           this
           law
           ,
           this
           abridgement
           of
           the
           second
           table
           might
           suffice
           ,
           yet
           for
           our
           duty
           to
           God
           ,
           we
           must
           haue
           a
           further
           direction
           ,
           and
           other
           helpes
           .
           And
           therefore
           ,
           if
           not
           in
           this
           ,
           yet
           in
           that
           regard
           at
           least
           the
           labour
           and
           diligence
           of
           the
           Ministers
           of
           the
           Church
           is
           most
           necessarie
           ,
           and
           the
           vse
           of
           knowledge
           and
           learning
           exceeding
           expedient
           .
        
         
           2.
           
           If
           this
           alone
           were
           instruction
           sufficient
           for
           our
           dutie
           
             vnto
             man
          
           ,
           then
           did
           
             God
             the
             Father
          
           very
           much
           forget
           himselfe
           (
           with
           reuerence
           of
           his
           Diuine
           Maiestie
           be
           it
           spoken
           )
           in
           that
           he
           did
           command
           and
           send
           forth
           his
           Priests
           and
           Prophets
           from
           time
           to
           time
           to
           set
           forth
           to
           the
           people
           ,
           in
           their
           many
           and
           large
           speeches
           and
           exhortations
           ,
           not
           only
           such
           things
           as
           concerned
           
             Gods
             worship
             alone
          
           ,
           but
           also
           and
           withall
           ,
           those
           and
           so
           
           many
           of
           those
           that
           concerned
           
             our
             dutie
             vnto
             man.
          
           Neither
           did
           
             the
             Sonne
             of
             God
          
           well
           ,
           that
           he
           would
           giue
           this
           in
           charge
           to
           his
           Apostles
           ,
           his
           Ministers
           and
           Preachers
           of
           the
           Gospel
           ,
           to
           call
           the
           people
           to
           amendment
           and
           newnesse
           of
           life
           :
           to
           exhort
           them
           to
           all
           and
           singular
           particular
           duties
           :
           &
           to
           insist
           no
           lesse
           on
           these
           kind
           of
           doctrines
           then
           on
           those
           which
           pertaine
           to
           religion
           only
           .
           
           Nor
           yet
           the
           
             holy
             Ghost
          
           ,
           by
           whose
           inspiration
           all
           scripture
           was
           written
           ,
           in
           causing
           the
           Law
           and
           Prophets
           ,
           and
           a
           great
           part
           of
           the
           
             new
             Testament
          
           too
           ,
           to
           be
           pend
           and
           published
           in
           so
           many
           and
           so
           large
           volumes
           ,
           as
           out
           of
           which
           might
           haue
           beene
           left
           all
           whatsoeuer
           cōcerneth
           this
           point
           .
           And
           it
           is
           their
           fault
           likewise
           ,
           that
           so
           many
           kings
           and
           princes
           ,
           so
           many
           gouernours
           and
           rulers
           among
           the
           people
           ,
           haue
           beene
           so
           laborious
           in
           penning
           and
           publishing
           good
           and
           holesome
           lawes
           aswell
           for
           our
           conuersation
           as
           for
           our
           religion
           .
           For
           had
           they
           not
           had
           both
           precept
           and
           
             president
             from
             them
          
           ,
           no
           doubt
           they
           would
           haue
           beene
           more
           sparing
           and
           lesse
           diligent
           that
           way
           .
           If
           these
           things
           may
           not
           be
           imagined
           without
           despite
           to
           God
           ,
           and
           blasphemie
           against
           the
           
             most
             high
          
           ,
           as
           indeed
           they
           cannot
           ,
           then
           are
           all
           those
           obiections
           and
           cauils
           both
           vile
           and
           vaine
           .
        
         
           3.
           
           Let
           vs
           consider
           well
           ,
           first
           the
           natiue
           dulnesse
           of
           mans
           heart
           ,
           and
           the
           blindnesse
           of
           his
           vnderstanding
           ,
           specially
           in
           spirituall
           and
           good
           things
           :
           and
           then
           the
           peruersenesse
           of
           his
           will
           ,
           the
           backwardnesse
           or
           rather
           vntowardnesse
           of
           his
           nature
           ,
           vnto
           either
           godlines
           or
           goodnesse
           :
           so
           shall
           we
           see
           ,
           That
           not
           only
           this
           Law
           alone
           is
           not
           sufficient
           ,
           vnlesse
           it
           be
           
             to
             his
             condemnation
          
           ,
           and
           to
           take
           away
           all
           excuse
           from
           him
           ,
           but
           likewise
           that
           all
           those
           helpes
           ,
           which
           God
           knowing
           our
           wickednes
           &
           weakenes
           both
           ,
           hath
           added
           thereto
           ,
           out
           of
           the
           Law
           &
           Prophets
           ,
           in
           the
           vse
           of
           his
           word
           &
           Ministerie
           ,
           and
           in
           the
           care
           and
           indeauour
           of
           the
           higher
           powers
           by
           humane
           lawes
           and
           policie
           ,
           are
           all
           little
           enough
           .
        
         
         
           For
           though
           it
           be
           true
           in
           generall
           ,
           That
           for
           our
           dutie
           one
           to
           another
           ,
           This
           is
           the
           summe
           of
           all
           that
           can
           be
           said
           ,
           yet
           when
           we
           come
           to
           particulars
           ,
           how
           few
           be
           there
           that
           can
           or
           at
           least
           that
           wil
           conceiue
           when
           they
           doe
           ,
           or
           doe
           not
           accordingly
           ?
           No
           man
           almost
           will
           yeeld
           that
           hee
           doth
           amisse
           ,
           vnlesse
           hee
           can
           
             bee
             conuinced
          
           thereof
           by
           some
           expresse
           commandement
           or
           law
           .
           Nay
           ,
           when
           as
           men
           are
           so
           craftie
           in
           wickednesse
           ,
           and
           so
           ingenious
           and
           cunning
           in
           euill
           ,
           that
           they
           can
           and
           doe
           deuise
           daily
           new
           shifts
           and
           subtilties
           ,
           whereby
           they
           doe
           wrest
           the
           law
           of
           God
           ,
           delude
           the
           apparant
           sence
           and
           meaning
           ,
           and
           auoide
           and
           frustrate
           the
           intent
           and
           penaltie
           of
           many
           an
           humane
           law
           ;
           what
           boldnesse
           ,
           what
           rashnesse
           ,
           would
           they
           not
           aduenture
           vpon
           ,
           if
           there
           were
           no
           particulars
           at
           all
           ,
           nothing
           but
           this
           generall
           Compendium
           to
           bee
           their
           guide
           ?
           I
           report
           mee
           herein
           to
           euerie
           mans
           knowledge
           ,
           and
           most
           mens
           practise
           .
           Who
           is
           he
           ,
           that
           can
           not
           tell
           you
           at
           his
           fingers
           end
           ,
           how
           another
           man
           should
           vse
           him
           ,
           and
           what
           he
           should
           in
           this
           and
           that
           case
           doe
           to
           and
           for
           him
           :
           but
           change
           the
           person
           ,
           and
           say
           to
           him
           ,
           as
           Christ
           to
           the
           Lawyer
           ,
           
             Vade
             &
             tu
          
           ,
           
           
             &
             fac
             similiter
          
           :
           Goe
           thou
           also
           ,
           and
           doe
           likewise
           ;
           doe
           so
           to
           thy
           neighbour
           too
           :
           then
           the
           case
           is
           altered
           .
           Of
           examples
           in
           this
           kinde
           ,
           the
           world
           is
           full
           .
        
         
           Then
           for
           the
           other
           point
           ,
           I
           meane
           our
           peruersenes
           and
           vnaptnes
           vnto
           good
           ,
           who
           sees
           not
           ,
           who
           knowes
           not
           ,
           That
           neither
           the
           instructions
           &
           directions
           ,
           the
           exhortations
           and
           admonitions
           ,
           the
           reprehensions
           and
           comminations
           of
           the
           Prophets
           ,
           Preachers
           and
           Ministers
           of
           God
           ,
           some
           while
           with
           the
           sweete
           promises
           of
           Gods
           mercies
           and
           blessings
           perswading
           and
           alluring
           :
           some
           while
           with
           the
           sharpe
           threats
           of
           Gods
           iudgements
           and
           cursings
           terrifying
           and
           enforcing
           :
           nor
           yet
           the
           ecclesiasticall
           censures
           of
           the
           Church
           
           by
           suspension
           ,
           excommunication
           ,
           aggrauation
           ,
           depriuation
           and
           other
           like
           on
           the
           one
           side
           ;
           or
           the
           
             temporall
             punishments
          
           by
           the
           purse
           and
           paines
           ,
           by
           prisonment
           and
           banishment
           ,
           by
           tortures
           and
           torments
           ,
           yea
           ,
           or
           death
           it selfe
           most
           sharpe
           and
           shamefull
           on
           the
           other
           side
           ,
           can
           so
           bridle
           and
           conteine
           men
           within
           the
           lists
           and
           bounds
           of
           their
           duties
           ,
           but
           that
           still
           ,
           as
           daily
           wee
           see
           and
           heare
           ,
           some
           or
           other
           doe
           and
           will
           breake
           out
           of
           order
           :
           what
           then
           were
           to
           be
           hoped
           or
           expected
           ,
           if
           those
           helpes
           and
           spurres
           to
           vertue
           and
           goodnesse
           ,
           and
           those
           staies
           and
           stops
           from
           vice
           and
           wickednesse
           were
           away
           ?
           That
           therefore
           which
           these
           say
           ,
           This
           one
           sentence
           were
           enough
           for
           all
           ;
           
             Doe
             as
             thou
             wouldest
             be
             done
             to
             ,
          
           is
           easier
           vttered
           then
           prooued
           ,
           and
           sooner
           said
           then
           performed
           .
           It
           were
           enough
           ,
           if
           euery
           man
           did
           ,
           or
           could
           ,
           or
           would
           vnderstand
           and
           apply
           it
           well
           .
           It
           were
           enough
           ,
           if
           we
           were
           al
           as
           prone
           and
           apt
           to
           good
           ,
           as
           we
           are
           to
           euill
           .
           But
           beeing
           ,
           as
           we
           are
           ,
           so
           blind
           and
           bad
           ,
           both
           this
           short
           remembrance
           ,
           and
           those
           many
           and
           long
           additions
           and
           helpes
           are
           (
           for
           their
           successe
           and
           operation
           )
           all
           too
           little
           and
           too
           few
           .
           Wherefore
           it
           is
           our
           duty
           indeede
           seriously
           to
           consider
           ,
           and
           ingenuously
           to
           acknowledge
           Gods
           great
           mercy
           and
           prouidence
           toward
           vs
           ,
           in
           affoording
           vs
           so
           many
           furtherances
           and
           meanes
           for
           our
           good
           ,
           and
           carefully
           and
           thankfully
           to
           make
           vse
           of
           them
           all
           accordingly
           :
           especially
           and
           by
           name
           ,
           of
           those
           two
           principall
           brethren
           the
           Magistracie
           and
           the
           Ministerie
           ,
           which
           the
           one
           with
           the
           word
           ,
           the
           other
           with
           the
           sword
           ,
           the
           one
           spiritually
           ,
           the
           other
           corporally
           ,
           doe
           so
           much
           further
           and
           auaile
           to
           the
           publique
           and
           priuate
           good
           of
           all
           ,
           that
           the
           two
           eyes
           ,
           and
           the
           two
           hands
           of
           the
           body
           naturall
           and
           organicall
           ,
           cannot
           bee
           thereto
           more
           beneficiall
           and
           necessarie
           ,
           then
           are
           those
           two
           to
           the
           state
           and
           staie
           of
           the
           body
           politicall
           and
           mysticall
           ,
           and
           of
           the
           life
           ciuill
           and
           spirituall
           .
        
         
         
           2
           And
           thus
           much
           of
           the
           first
           vse
           of
           this
           law
           ,
           which
           concerneth
           the
           law
           of
           God.
           The
           other
           vse
           concerning
           the
           lawes
           of
           men
           ,
           is
           not
           indeede
           ,
           as
           the
           former
           ,
           expressed
           by
           our
           Sauiour
           ,
           
           but
           in
           asmuch
           as
           all
           
             humane
             lawes
          
           either
           haue
           or
           ought
           to
           haue
           the
           
             law
             of
             God
          
           their
           foundation
           ,
           and
           are
           ,
           or
           ought
           to
           be
           deriued
           ,
           as
           riuers
           from
           the
           fountaine
           ,
           
             from
             this
             Originall
          
           ,
           it
           doth
           necessarily
           follow
           ,
           that
           the
           vse
           of
           this
           law
           no
           lesse
           extendeth
           vnto
           these
           
             of
             men
          
           ,
           then
           vnto
           those
           
             of
             God.
          
           
        
         
           This
           vse
           is
           also
           twofold
           ,
           
           that
           is
           ,
           for
           President
           and
           for
           Precept
           .
           For
           first
           ,
           This
           Law
           
             of
             Christ
          
           ,
           is
           a
           president
           or
           patterne
           ,
           by
           &
           according
           to
           which
           the
           lawes
           of
           men
           ought
           to
           be
           formed
           &
           made
           .
           In
           the
           which
           if
           men
           will
           consider
           what
           I
           haue
           before
           partly
           obserued
           ,
           that
           is
           ,
           for
           the
           manner
           ,
           
             the
             Breuitie
          
           and
           
             Per
             spicuitie
          
           therof
           ,
           for
           the
           matter
           ,
           
             the
             Necessitie
          
           and
           Equitie
           thereof
           ;
           they
           may
           easely
           learne
           ,
           That
           ,
           according
           to
           this
           patterne
           ,
           their
           lawes
           ought
           to
           be
           ,
           briefe
           and
           
             plaine
             ;
             necessarie
          
           and
           equall
           :
           for
           such
           is
           this
           ,
           as
           we
           haue
           already
           seene
           .
        
         
           1.
           
           They
           ought
           to
           bee
           contriued
           succinctly
           and
           briefly
           .
           
           Breuitie
           is
           either
           in
           the
           whole
           corpse
           of
           the
           law
           ,
           that
           it
           be
           reduced
           to
           a
           compendious
           forme
           ,
           and
           conuenient
           number
           :
           which
           shall
           be
           the
           better
           had
           and
           held
           ,
           if
           the
           superfluous
           &
           vnnecessary
           particulars
           and
           clauses
           thereof
           ,
           withered
           by
           age
           ,
           impertinent
           for
           vse
           ,
           vnnecessary
           for
           the
           place
           ,
           vnfit
           for
           the
           time
           ,
           &c.
           be
           pared
           away
           .
           Or
           it
           is
           in
           the
           particular
           lawes
           themselues
           ,
           that
           they
           be
           conceiued
           in
           such
           apt
           and
           concise
           termes
           ,
           as
           may
           only
           suffice
           to
           expresse
           the
           minde
           of
           the
           lawmakers
           ,
           and
           may
           better
           resemble
           the
           Maiestie
           of
           a
           Commander
           ,
           then
           the
           manner
           of
           a
           
             Commentator
             .
             Legem
          
           ,
           
           
             breuem
             esse
             oportet
             ,
             quo
             facilius
             ab
             imperitis
             teneatur
             :
             vel
             ,
             ut
             emissa
             divinitùs
             vox
             esse
             :
             Iubere
             ,
             non
             disput
             are
             debet
             :
          
           A
           Law
           (
           saith
           Seneca
           ,
           )
           must
           be
           briefe
           ,
           that
           it
           may
           the
           more
           easily
           be
           conceiued
           and
           remembred
           of
           the
           
           vnskilful
           :
           or
           ,
           as
           a
           word
           from
           heauen
           vttered
           :
           It
           ought
           to
           command
           ,
           not
           to
           discourse
           ,
           or
           dispute
           .
        
         
           
           2.
           
           They
           must
           haue
           asmuch
           perspicuitie
           and
           plainnesse
           as
           may
           be
           .
           Perspicuitie
           ,
           is
           either
           in
           the
           words
           themselues
           ,
           wherewith
           
             the
             law
          
           ,
           or
           in
           the
           language
           wherewith
           
             the
             words
          
           of
           the
           Law
           are
           expressed
           .
           
           If
           the
           one
           be
           such
           as
           is
           familiar
           and
           naturall
           
             to
             them
          
           ,
           and
           the
           other
           such
           as
           is
           plaine
           and
           easie
           to
           be
           vnderstood
           
             of
             them
          
           ,
           for
           whome
           the
           lawes
           are
           made
           .
           
             If
             a
             trumpet
             giue
             an
             vncertaine
             sound
             ,
          
           
           
             who
             will
             make
             himselfe
             readie
             to
             the
             battaile
             ?
          
        
         
           
           3.
           
           They
           must
           be
           needefull
           and
           necessary
           for
           the
           time
           and
           place
           wherin
           
             they
             doe
             liue
          
           for
           whom
           they
           are
           made
           .
           The
           
             due
             regard
          
           whereof
           cannot
           but
           require
           many
           repeales
           and
           alterations
           ,
           many
           qualifications
           and
           exceptions
           ,
           to
           be
           made
           from
           time
           to
           time
           .
           
             Legum
             etenim
             humanarum
             tanta
             varietas
          
           ,
           
           
             imperfectio
             ,
             &
             instabilitas
             est
             ,
             ut
             singulapoenèiam
             non
             secula
             amplius
             ,
             sed
             lustra
             ferè
             ,
             novas
             leges
             ,
             restrictiones
             ,
             ampliationes
             ,
             modificationes
             novas
             ,
             &c.
             ferant
             &
             importent
             .
          
           For
           (
           saith
           one
           )
           So
           great
           is
           the
           variety
           ,
           imperfection
           and
           vnstabilitie
           of
           humane
           lawes
           (
           and
           affaires
           )
           that
           not
           only
           euery
           age
           ,
           but
           also
           euery
           other
           yeare
           in
           manner
           ,
           they
           admit
           and
           require
           new
           lawes
           ,
           restrictions
           ,
           and
           extensions
           ,
           new
           qualifications
           ,
           &
           c.
           to
           be
           had
           and
           made
           .
        
         
           
           4.
           
           They
           must
           be
           equall
           and
           indifferent
           .
           And
           this
           aswell
           in
           respect
           of
           
             the
             persons
          
           ,
           indifferent
           to
           all
           ,
           not
           easing
           some
           and
           grieuing
           others
           ,
           nor
           respecting
           these
           and
           neglecting
           those
           ,
           as
           if
           they
           were
           
             aliis
             mater
             ,
             aliis
             noverca
          
           :
           to
           some
           a
           mother
           ,
           to
           other
           some
           a
           step-mother
           :
           as
           
             of
             the
             penaltie
          
           ,
           which
           must
           be
           such
           ,
           as
           may
           by
           the
           sharpenes
           &
           seuerity
           thereof
           suffice
           to
           conteine
           those
           within
           their
           bounds
           whom
           
             precept
             alone
          
           cannot
           preuaile
           withall
           ,
           and
           not
           by
           
             the
             lacke
          
           or
           leuity
           thereof
           ,
           as
           if
           they
           were
           counsels
           rather
           then
           lawes
           ,
           open
           gaps
           and
           leaue
           way
           at
           will
           ,
           to
           those
           that
           will
           violate
           and
           
           breake
           them
           .
           
           
             Salutaris
             seuerit
             as
             quam
             dictat
             communis
             ratio
             ,
             &
             ordo
             publicus
             postulat
             ,
             inanem
             speciem
             clementiae
             vincit
          
           :
           For
           ,
           Holesome
           Seueritie
           which
           common
           reason
           appointeth
           and
           publike
           order
           requireth
           ,
           easily
           putteth
           downe
           the
           vaine
           shew
           of
           Clemencie
           ,
           as
           saith
           that
           worthy
           Polititian
           Tullie
           .
        
         
           Secondly
           ,
           2
           as
           it
           is
           a
           precept
           ,
           the
           vse
           thereof
           concerneth
           ,
           1.
           the
           executing
           ,
           2.
           the
           vsage
           ,
           3.
           the
           want
           ,
           4.
           the
           ignorance
           ,
           
           and
           5.
           the
           defects
           of
           humane
           lawes
           .
        
         
           1
           In
           executing
           lawes
           already
           extant
           ,
           this
           Rule
           of
           Equitie
           doth
           require
           ,
           That
           such
           fidelitie
           and
           sincerity
           be
           vsed
           ,
           that
           the
           lawes
           may
           haue
           their
           due
           course
           and
           effect
           :
           which
           is
           ,
           to
           maintaine
           vertue
           and
           suppresse
           vice
           ,
           
           defend
           the
           good
           and
           correct
           the
           euill
           :
           that
           the
           common
           good
           be
           sought
           and
           preferred
           :
           that
           partialitie
           and
           respect
           of
           persons
           be
           auoided
           :
           that
           the
           Law
           be
           not
           wrested
           ,
           nor
           true
           Iudgement
           peruerted
           :
           that
           Iustice
           be
           not
           denied
           or
           delaied
           ,
           that
           none
           with
           vnnecessary
           suites
           or
           vnreasonable
           expenses
           be
           vexed
           and
           consumed
           ,
           
           &c.
           
           Which
           courses
           ,
           if
           Magistrates
           ,
           if
           Officers
           and
           others
           to
           whome
           the
           managing
           of
           the
           lawes
           is
           committed
           ,
           doe
           not
           carefully
           and
           constantly
           obserue
           ,
           in
           vaine
           doe
           they
           pretend
           ,
           that
           they
           
             due
             to
             others
             as
             they
             would
             bee
             done
             vnto
          
           ;
           and
           they
           well
           deserue
           to
           bee
           numbred
           among
           those
           ,
           which
           as
           the
           Prophet
           saith
           ,
           
             Convertunt
             iudicium
             in
             absinthium
             ,
             &
             iustitiam
             in
             terra
             relinquunt
          
           :
           
           turne
           Iudgement
           into
           wormwood
           ,
           and
           leaue
           off
           righteousnesse
           in
           the
           earth
           .
        
         
           2
           For
           the
           vsage
           of
           Lawes
           by
           such
           as
           take
           the
           benefite
           thereof
           ,
           it
           is
           too
           truly
           obserued
           ,
           and
           too
           often
           seene
           ,
           that
           diuerse
           that
           doe
           goe
           to
           law
           ,
           doe
           egregiously
           abuse
           it
           ,
           
           in
           that
           albeit
           they
           know
           in
           their
           own
           consciences
           that
           they
           haue
           a
           bad
           cause
           ,
           yet
           will
           needs
           proceede
           ;
           or
           not
           respecting
           ,
           whether
           their
           cause
           be
           good
           or
           bad
           ,
           will
           not
           bee
           quiet
           :
           and
           this
           ,
           either
           vpon
           a
           vaine
           desire
           and
           diuellish
           delight
           they
           
           haue
           to
           be
           quarrelling
           ;
           vpon
           which
           noxious
           humour
           they
           do
           feede
           themselues
           &
           liue
           none
           otherwise
           then
           doth
           the
           Salamander
           by
           the
           fire
           ,
           as
           who
           be
           no
           longer
           well
           at
           ease
           in
           themselues
           ,
           then
           while
           they
           be
           at
           trouble
           &
           variance
           which
           others
           :
           or
           for
           that
           in
           the
           aboundance
           of
           their
           malice
           and
           hatred
           toward
           them
           ,
           (
           for
           they
           can
           not
           goe
           to
           law
           but
           with
           a
           
             spitefull
             minde
          
           and
           malicious
           spirit
           )
           they
           desire
           to
           plague
           the
           aduerse
           parties
           ,
           to
           vexe
           them
           extreamly
           ,
           to
           make
           them
           spend
           their
           mony
           ,
           and
           ,
           if
           they
           can
           do
           it
           ,
           to
           vndo
           them
           :
           or
           for
           that
           trusting
           in
           their
           owne
           subtilties
           &
           craftie
           heads
           ,
           they
           take
           a
           glorie
           ,
           that
           they
           are
           able
           by
           some
           or
           other
           indirect
           and
           cunning
           courses
           ,
           to
           make
           an
           ill
           cause
           (
           seeme
           )
           good
           :
           to
           blinde
           the
           iudge
           ,
           &
           cast
           a
           mist
           before
           wise
           mens
           eyes
           ,
           that
           they
           may
           not
           (
           easily
           )
           see
           what
           is
           truth
           &
           right
           :
           or
           finally
           for
           that
           counting
           themselues
           wronged
           and
           discredited
           ,
           if
           any
           cause
           good
           or
           bad
           go
           against
           them
           ,
           they
           resolue
           neuer
           to
           giue
           ouer
           ,
           while
           possibly
           they
           can
           finde
           any
           delaies
           ,
           any
           shifts
           or
           deuices
           whatsoeuer
           ,
           till
           they
           haue
           so
           worne
           &
           wearied
           out
           their
           aduersaries
           ,
           that
           at
           length
           ,
           they
           must
           be
           enforced
           to
           forsake
           &
           giue
           ouer
           their
           good
           cause
           and
           iust
           title
           .
        
         
           But
           detesting
           such
           wicked
           ,
           vnconscionable
           and
           prophane
           courses
           ,
           too
           commō
           in
           these
           our
           euil
           daies
           ,
           we
           must
           know
           ,
           That
           then
           only
           (
           in
           this
           respect
           )
           
             we
             doe
             as
             we
             would
             be
             done
             vnto
             ,
          
           
           if
           we
           vse
           law
           ,
           which
           of
           it selfe
           
             is
             good
             and
             holy
             ,
             if
             a
             man
             vse
             it
             lawfully
          
           )
           not
           as
           fooles
           and
           children
           do
           their
           daggers
           ,
           which
           are
           out
           at
           euery
           flie
           ,
           but
           as
           wisemen
           doe
           their
           armour
           ,
           that
           is
           ,
           as
           our
           last
           refuge
           ,
           when
           all
           other
           and
           easier
           helpes
           doe
           faile
           :
           If
           we
           make
           it
           not
           a
           rigorous
           Iudge
           to
           reuenge
           our
           wrongs
           in
           the
           highest
           degree
           &
           sharpest
           measure
           ,
           but
           an
           indifferent
           Arbitratour
           ,
           with
           all
           lenity
           and
           moderation
           to
           decide
           a
           cause
           ,
           or
           resolue
           a
           question
           twixt
           vs
           and
           our
           neighbour
           .
           Lastly
           ,
           if
           we
           reckon
           him
           we
           contend
           and
           goe
           to
           law
           withall
           ,
           not
           our
           enimie
           but
           our
           friend
           ,
           
           considering
           as
           we
           should
           ,
           it
           is
           the
           cause
           and
           not
           the
           party
           ,
           the
           matter
           not
           the
           man
           ,
           wee
           must
           prosecute
           and
           haue
           to
           doe
           withall
           :
           and
           accordingly
           therefore
           doe
           so
           deale
           with
           him
           and
           follow
           the
           suite
           ,
           that
           it
           may
           appeare
           ,
           we
           seeke
           not
           his
           trouble
           but
           our
           owne
           ease
           ;
           his
           losse
           but
           our
           right
           ;
           nor
           haue
           any
           minde
           or
           delight
           to
           vexe
           or
           hurt
           him
           ,
           but
           to
           quiet
           and
           benefit
           both
           him
           and
           vs
           ,
           him
           as
           well
           as
           ourselues
           .
        
         
           3
           For
           the
           want
           of
           Lawes
           .
           If
           there
           fall
           out
           ,
           as
           oft
           there
           may
           and
           doth
           ,
           any
           new
           case
           ,
           in
           which
           there
           is
           yet
           no
           nationall
           ,
           
           no
           positiue
           law
           enacted
           ;
           till
           this
           be
           done
           ,
           for
           supply
           thereof
           ,
           wee
           must
           haue
           recourse
           to
           this
           
             Ground
             of
             lawes
          
           ,
           and
           in
           that
           case
           ,
           so
           doe
           ,
           and
           so
           deale
           ,
           as
           it
           doth
           informe
           vs
           :
           Assured
           ,
           we
           cannot
           doe
           amisse
           ,
           so
           long
           as
           wee
           doe
           not
           decline
           from
           this
           .
           A
           man
           may
           not
           thinke
           in
           such
           an
           Accident
           :
           
             There
             is
             no
             law
             for
             it
             ,
             no
             statute
             ,
          
           no
           Act
           of
           Parliament
           ,
           
             therefore
             I
             will
             doe
          
           ,
           or
           I
           may
           doe
           ,
           
             what
             I
             list
          
           .
           No
           :
           If
           there
           be
           no
           statute
           or
           law
           for
           it
           
             made
             by
             man
          
           ,
           yet
           here
           is
           a
           Lawe
           ,
           which
           will
           tell
           thee
           ,
           if
           thou
           wilt
           heare
           it
           ,
           what
           thou
           oughtest
           to
           doe
           :
           and
           will
           conuince
           and
           condemne
           thee
           for
           a
           man
           vniust
           and
           wicked
           ,
           if
           thou
           heare
           it
           not
           .
        
         
           4
           Against
           the
           ignorance
           of
           Lawes
           .
           Suppose
           a
           positiue
           Law
           or
           Constitution
           is
           extant
           in
           this
           or
           that
           case
           ,
           but
           it
           is
           eyther
           so
           large
           that
           thou
           canst
           not
           comprehend
           it
           :
           or
           so
           intricate
           and
           obscure
           that
           thou
           canst
           not
           vnderstand
           it
           :
           or
           so
           farre
           out
           of
           mind
           that
           thou
           canst
           not
           remember
           it
           :
           in
           such
           a
           case
           ,
           haue
           thou
           recourse
           to
           this
           law
           and
           generall
           rule
           ,
           and
           it
           alone
           shall
           suffice
           .
           This
           will
           suggest
           vnto
           thee
           the
           same
           
             in
             effect
          
           ,
           which
           that
           positiue
           law
           thou
           seekest
           for
           ,
           or
           vnderstandest
           not
           ,
           if
           it
           be
           iust
           &
           good
           ,
           would
           direct
           &
           informe
           thee
           more
           at
           large
           .
           A
           ready
           way
           to
           saue
           a
           great
           deale
           of
           that
           cost
           and
           waste
           ,
           which
           is
           vainly
           and
           needlesly
           
           many
           times
           (
           what
           if
           I
           said
           wickedly
           also
           ?
           )
           bestowed
           on
           Counsellours
           and
           other
           Lawyers
           ,
           who
           rise
           apace
           by
           the
           fals
           of
           litigious
           men
           ,
           that
           either
           ignorant
           of
           law
           ,
           or
           negligent
           of
           right
           ,
           chuse
           rather
           to
           be
           acquainted
           with
           the
           subtilties
           of
           men
           ,
           then
           the
           sinceritie
           of
           God
           ;
           and
           care
           litle
           what
           equity
           &
           a
           good
           conscience
           doth
           require
           ,
           so
           as
           they
           may
           finde
           out
           some
           quaint
           quirk
           ,
           or
           nice
           euasion
           in
           Law
           for
           that
           they
           desire
           .
        
         
           5
           Sometimes
           there
           is
           in
           some
           Law
           or
           Statute
           a
           defect
           in
           words
           ,
           matter
           or
           other
           like
           .
           Let
           it
           seeme
           much
           or
           strange
           to
           none
           ,
           that
           I
           lay
           such
           an
           imputation
           on
           the
           lawes
           of
           men
           .
           
           For
           as
           in
           other
           humane
           writings
           ,
           so
           in
           lawes
           too
           ,
           doubtlesse
           by
           reason
           eyther
           of
           the
           weake
           apprehension
           ,
           contrarie
           opinion
           ,
           corrupt
           affection
           ,
           or
           other
           humane
           infirmitie
           of
           those
           that
           make
           lawes
           ,
           
             Who
             are
             al
             but
             men
          
           ,
           some
           fault
           and
           errour
           ,
           some
           want
           and
           imperfection
           may
           sometimes
           bee
           found
           ,
           which
           time
           and
           truth
           hauing
           better
           examined
           ,
           do
           discouer
           to
           the
           same
           or
           other
           mens
           eies
           .
           Somtimes
           also
           ,
           the
           very
           alteration
           of
           times
           ,
           and
           therwith
           the
           state
           of
           things
           not
           foreseene
           at
           first
           ,
           nor
           happely
           to
           be
           foreseene
           by
           
             humane
             reach
          
           ,
           may
           breede
           a
           defect
           where
           before
           was
           none
           .
           To
           help
           this
           ,
           the
           best
           remedy
           for
           the
           present
           ,
           is
           ,
           to
           haue
           recourse
           to
           
             this
             Law
             of
             Lawes
          
           ,
           which
           apted
           to
           time
           and
           place
           ,
           to
           occasion
           present
           and
           vrgent
           ,
           will
           informe
           vs
           to
           supply
           in
           our selues
           ,
           what
           is
           defectiue
           in
           our
           lawes
           ,
           and
           to
           carrie
           our
           actions
           aright
           ,
           when
           the
           lawes
           doe
           carrie
           them
           awry
           .
        
         
           These
           things
           (
           though
           but
           briefly
           )
           obserued
           ,
           concerning
           the
           vse
           of
           this
           principall
           precept
           ,
           I
           may
           by
           good
           consequence
           conclude
           ,
           That
           in
           truth
           it
           is
           not
           so
           much
           the
           multitude
           of
           lawes
           and
           varietie
           of
           precepts
           humane
           that
           are
           necessarily
           required
           vnto
           vertuous
           courses
           ,
           and
           to
           light
           vs
           the
           way
           to
           well
           doing
           ,
           as
           ,
           
           (
           hauing
           euer
           in
           our
           minds
           ,
           and
           before
           our
           eies
           
             this
             sum
             of
             all
          
           ,
           for
           an
           infallible
           rule
           in
           all
           our
           doings
           )
           the
           care
           and
           indeuour
           to
           practise
           well
           thereafter
           ,
           and
           to
           conforme
           thereto
           ,
           both
           our
           liues
           &
           our
           lawes
           :
           which
           will
           and
           can
           then
           onely
           be
           vpright
           and
           good
           ,
           truely
           iust
           and
           honest
           ,
           when
           as
           they
           and
           it
           do
           wel
           agree
           and
           suite
           together
           .
           It
           is
           recorded
           of
           a
           certain
           Philosopher
           ,
           
           that
           asked
           on
           a
           time
           ,
           
             What
             he
             had
             gotten
             by
             that
             kind
             of
             studie
             ?
          
           (
           Philosophie
           :
           )
           he
           answered
           ,
           
             Inprimis
             summum
             hoc
             ,
             Quòd
             quae
             alii
             non
             nisi
             legibus
             coacti
             faciunt
             ,
             sponte
             faciam
             :
          
           This
           principall
           and
           speciall
           good
           ;
           That
           those
           things
           which
           others
           do
           by
           compulsion
           of
           their
           lawes
           ,
           I
           can
           doe
           of
           mine
           owne
           accord
           ,
           without
           any
           lawes
           .
           What
           he
           as
           a
           louer
           of
           learning
           with
           some
           good
           reason
           did
           ascribe
           to
           his
           humane
           studies
           ,
           that
           with
           reason
           farre
           better
           ,
           (
           this
           one
           
             heauenly
             sentence
          
           ,
           as
           a
           gemme
           most
           pretious
           the
           stones
           in
           the
           streets
           ,
           surpassing
           all
           naturall
           and
           Morall
           precepts
           of
           men
           )
           wee
           may
           attribute
           to
           this
           diuine
           Oracle
           and
           absolute
           law
           of
           our
           heauenly
           Law-giuer
           ,
           
             the
             Sonne
             of
             God
          
           ,
           as
           which
           without
           all
           doubt
           ,
           is
           of
           that
           weight
           and
           worth
           ,
           that
           if
           it
           onely
           were
           euer
           had
           in
           mind
           :
           if
           it
           onely
           about
           al
           our
           actions
           ,
           were
           duly
           meditated
           vpon
           ,
           and
           sincerely
           put
           in
           practise
           ,
           it
           would
           better
           guide
           vs
           ,
           
           and
           more
           preuaile
           with
           vs
           vnto
           true
           Iustice
           and
           weldoing
           betwixt
           man
           and
           man
           ,
           then
           without
           it
           ,
           all
           the
           lawes
           ,
           decrees
           and
           constitutions
           of
           men
           can
           doe
           :
           which
           for
           the
           most
           part
           do
           litle
           auaile
           ,
           wheresoeuer
           of
           this
           one
           Law
           and
           principall
           
             ordinance
             diuine
          
           ,
           there
           is
           among
           men
           no
           due
           regard
           .
        
         
           Hauing
           thus
           considered
           the
           vses
           to
           bee
           made
           of
           this
           law
           ,
           v
           if
           I
           should
           now
           descend
           by
           way
           of
           Application
           to
           a
           seuerall
           examination
           of
           all
           particulars
           ,
           to
           see
           how
           conformable
           and
           sutable
           thereunto
           the
           actions
           and
           dealings
           of
           men
           of
           all
           sorts
           are
           carried
           ,
           I
           
           might
           sooner
           finde
           where
           to
           beginne
           ,
           then
           where
           to
           make
           an
           end
           ,
           and
           rather
           satiate
           then
           satisfie
           the
           industrious
           and
           godly
           Reader
           :
           yet
           as
           well
           to
           satisfie
           somwhat
           my
           promise
           in
           the
           beginning
           ,
           as
           also
           to
           
             open
             at
             least
             a
             way
          
           to
           this
           worke
           ,
           that
           euery
           man
           may
           take
           occasion
           in
           his
           owne
           practise
           and
           state
           of
           life
           thereof
           to
           consider
           ,
           I
           will
           adde
           something
           also
           in
           this
           kinde
           ,
           answerable
           to
           that
           already
           said
           .
        
         
           1
           For
           President
           ,
           touching
           the
           making
           or
           amending
           of
           
             (
             Our
          
           )
           Lawes
           ,
           I
           will
           of
           my selfe
           ,
           (
           that
           so
           I
           may
           conteine
           my selfe
           within
           mine
           owne
           bounds
           )
           say
           little
           or
           nothing
           ,
           but
           onely
           referre
           the
           honest
           and
           godly
           minded
           Reader
           to
           these
           considerations
           following
           .
        
         
           First
           to
           the
           words
           of
           his
           most
           indicious
           heart
           and
           head
           ,
           in
           whose
           hand
           it
           is
           ,
           
             aboue
             any
             one
             else
          
           ,
           to
           helpe
           it
           too
           ,
           and
           who
           will
           ,
           I
           trust
           ,
           in
           time
           see
           that
           somewhat
           done
           ,
           which
           heretofore
           
             so
             earnestly
          
           hee
           hath
           wished
           might
           be
           done
           .
           
             I
             could
             wish
          
           (
           saith
           he
           )
           
             some
             three
             things
             specially
             to
             be
             purged
             and
             cleered
             in
             the
             common
             law
             .
          
           
           
             First
             ,
             I
             could
             wish
             ,
             it
             were
             written
             in
             our
             owne
             vulgar
             language
             :
             for
             now
             it
             is
             an
             old
             ,
             mixt
             ,
             and
             corrupt
             language
             ,
             only
             vnderstood
             by
             Lawyers
             ,
             whereas
             euerie
             subiect
             ought
             to
             vnderstand
             the
             law
             vnder
             which
             he
             liues
             .
             For
             since
             it
             is
             our
             plea
             against
             the
             Papists
             ,
             that
             the
             language
             in
             Gods
             seruice
             ,
             ought
             not
             to
             be
             in
             an
             vnknowen
             tongue
             ,
             according
             to
             the
             rule
             in
             the
             law
             of
          
           Moses
           .
           
           
             That
             the
             law
             should
             be
             written
             in
             the
             fringes
             of
             the
             Priests
             garment
             ,
          
           
           
             and
             should
             be
             publiquely
             read
             in
             the
             eares
             of
             all
             the
             people
             :
             so
             me
             thinkes
             ought
             our
             law
             to
             bee
             made
             as
             plaine
             as
             can
             be
             to
             the
             people
             ,
             for
             that
             the
             excuse
             of
             ignorance
             may
             be
             taken
             from
             them
             ,
             for
             not
             conforming
             themselues
             thereunto
             .
          
        
         
           Next
           ,
           
             Whereas
             our
             common
             law
             hath
             not
             a
             setled
             Text
             in
             al
             Cases
             ,
             being
             chieflie
             grounded
             either
             vpon
             old
             customes
             ,
             or
             else
             vpon
             the
             reports
             and
             cases
             of
             Iudges
             ,
             which
             wee
             call
          
           
           Responsa
           Prudentum
           ,
           
             I
             would
             wish
             that
             some
             more
             certaintie
             were
             set
             downe
             in
             this
             case
             by
             Parliame●●
             .
             For
             since
             the
             verie
             Reports
             themselues
             are
             not
             alwaies
             so
             binding
             ,
             but
             that
             diuerse
             times
             Iudges
             doe
             disclaime
             them
             ,
             and
             recede
             from
             the
             Iudgement
             of
             their
             Predecessors
             ,
             it
             were
             good
             ,
             That
             vpon
             a
             mature
             deliberation
             ;
             the
             exposition
             of
             the
             law
             ,
             were
             set
             downe
             by
             Act
             of
             Parliament
             ,
             and
             such
             Reportes
             therein
             confirmed
             ,
             as
             were
             thought
             fit
             to
             serue
             for
             law
             in
             all
             times
             hereafter
             :
             and
             so
             the
             people
             should
             not
             depend
             vpon
             the
             bare
             opinion
             of
             Iudges
             ,
             and
             vncertaine
             Reports
             .
          
        
         
           And
           lastly
           ,
           
             There
             bee
             in
             the
             common
             law
             diuerse
             contrarie
             Reports
             and
             Presidents
             :
             and
             this
             Corruption
             doth
             likewise
             concerne
             the
             statutes
             and
             Acts
             of
             Parliament
             ,
             in
             respect
             there
             are
             diuerse
          
           Crosse
           and
           Cuffing
           
             statutes
             ;
             and
             some
             so
             penned
             ,
             as
             they
             may
             be
             taken
             in
             diuers
             ,
             yea
             ,
             contrarie
             senses
             .
             And
             therefore
             I
             would
             wish
             both
             these
             statutes
             and
             Reports
             ,
             aswell
             in
             the
             Parliament
             as
             common
             Law
             ,
             to
             be
             once
             maturely
             reviewed
             ,
             and
             reconciled
             .
             And
             that
             not
             only
             all
          
           Contrarieties
           
             should
             be
             scraped
             out
             of
             the
             bookes
             :
             but
             also
             that
             euen
             such
             penal
             statutes
             as
             were
             made
             but
             for
             the
             vse
             of
             the
             time
             ,
             (
             from
             breach
             whereof
             no
             man
             can
             bee
             free
             )
             which
             doe
             not
             agree
             with
             the
             condition
             of
             this
             our
             time
             ,
             might
             likewise
             bee
             left
             out
             of
             our
             bookes
             .
             And
             this
          
           Reformation
           
             might
             ,
             (
             mee
             thinkes
             )
             be
             made
             a
             worthie
             worke
             ,
             and
             well
             deserues
             a
          
           Parliament
           
             to
             bee
             set
             of
             purpose
             for
             it
             .
          
        
         
           Secondly
           ,
           to
           the
           Iudgement
           of
           former
           Parliaments
           ,
           which
           so
           oft
           ,
           as
           a
           matter
           very
           serious
           and
           needfull
           ,
           viz.
           An.
           25.
           
           &
           27.
           
           &
           35.
           
           Hen.
           8.
           and
           An.
           3.
           
           Edu
           .
           6.
           enacted
           ,
           That
           the
           King
           should
           haue
           Authoritie
           to
           assigne
           a
           certaine
           number
           of
           his
           subiects
           as
           well
           spiritual
           as
           temporall
           ,
           learned
           in
           the
           lawes
           of
           this
           Realme
           ,
           to
           examine
           
             certaine
             lawes
          
           ,
           then
           and
           yet
           in
           force
           ,
           to
           the
           end
           that
           such
           of
           them
           ,
           as
           the
           King
           and
           the
           said
           persons
           ,
           or
           the
           more
           part
           of
           them
           ,
           should
           adiudge
           
           worthy
           and
           conuenient
           to
           be
           vsed
           and
           obeyed
           ,
           might
           be
           executed
           &
           continued
           ,
           &
           the
           rest
           to
           be
           abrogated
           .
        
         
           
           Thirdly
           ,
           to
           the
           continuall
           spoile
           ,
           wast
           and
           impeachment
           of
           the
           Churches
           in
           our
           land
           ,
           which
           (
           as
           is
           too
           apparent
           to
           the
           eye
           of
           all
           that
           will
           see
           )
           daily
           increaseth
           and
           spreadeth
           it selfe
           like
           a
           wilde
           canker
           in
           the
           flesh
           ,
           that
           it
           is
           likely
           in
           a
           little
           time
           ,
           if
           due
           &
           speedy
           remedie
           be
           not
           prouided
           ,
           so
           to
           consume
           and
           ruinate
           them
           all
           ,
           that
           little
           more
           (
           as
           in
           many
           places
           already
           (
           alas
           )
           doth
           appeare
           )
           then
           the
           bare
           name
           shall
           be
           left
           remaining
           .
        
         
           
           And
           lastly
           ,
           to
           the
           very
           nature
           of
           all
           humane
           lawes
           ,
           which
           properly
           haue
           (
           as
           all
           things
           vnder
           sunne
           )
           
             ortum
             ,
             statum
             &
             occasum
          
           :
           
           their
           rising
           ,
           standing
           and
           falling
           :
           wherein
           it
           is
           more
           then
           probable
           ,
           that
           the
           very
           alteration
           of
           times
           ,
           and
           of
           the
           manners
           of
           people
           with
           time
           ,
           cannot
           but
           now
           &
           then
           call
           for
           a
           change
           .
           For
           (
           to
           vse
           not
           mine
           owne
           ,
           but
           the
           very
           words
           of
           
             S.
             Aug.
          
           as
           he
           is
           cited
           also
           to
           like
           purpose
           by
           that
           worthie
           Diuine
           the
           learned
           Zepper
           ,
           
           )
           
             That
             is
             not
             alwaies
             true
          
           ,
           which
           some
           do
           say
           ,
           
           
             Semelrecte
             factū
             ,
             nullatenus
             esse
             mutandum
          
           :
           A
           thing
           once
           well
           done
           ,
           is
           by
           no
           meanes
           to
           be
           altered
           or
           changed
           ,
           
             because
             the
             case
             of
             the
             time
             being
             altered
             ,
             true
          
           (
           or
           sound
           )
           
             reasō
             doth
             so
             necessarily
             require
             ,
             that
             which
             before
             was
             well
             ,
             to
             be
             altered
             and
             now
             made
             otherwise
             ,
             that
             whereas
             they
             say
             ,
             It
             is
             not
             well
             done
             ,
             if
             it
             be
             changed
             contrariwise
             ,
             the
             variety
             it selfe
          
           (
           of
           the
           time
           )
           
             cries
             out
             ,
             It
             is
             not
             well
             ,
             vnlesse
             it
             be
             changed
             .
             So
             that
             both
             wil
             only
             then
             be
             right
             ,
             if
             with
             and
             according
             to
             the
             varietie
             of
             the
             time
             ,
             they
             bee
             made
             variable
             ,
             or
             to
             differ
             each
             frō
             other
             .
          
           Hitherto
           
             S.
             Aug.
          
           
        
         
           These
           considerations
           weighed
           ,
           it
           seemeth
           to
           mee
           ,
           (
           if
           it
           may
           be
           free
           and
           lawful
           in
           a
           good
           &
           honest
           cause
           ,
           and
           in
           a
           Christian
           and
           religious
           common
           wealth
           ,
           to
           speake
           the
           truth
           ,
           )
           That
           such
           as
           haue
           place
           &
           power
           
             in
             condendis
             legibus
          
           for
           forming
           of
           lawes
           ,
           
             do
             not
             do
             as
             they
             would
             be
             done
             vnto
             ,
          
           nor
           obserue
           
             that
             equitie
          
           ,
           which
           they
           
           ought
           principally
           and
           precisely
           to
           maintaine
           ,
           if
           some
           thing
           be
           not
           by
           them
           done
           in
           this
           behalfe
           ,
           but
           all
           things
           left
           ,
           as
           if
           nothing
           were
           amisse
           ,
           without
           any
           reformation
           or
           redresse
           .
        
         
           Secondly
           
             touching
             precept
          
           ,
           
           for
           particular
           practise
           ,
           passing
           by
           the
           manifold
           occurrents
           ,
           that
           doe
           or
           may
           fall
           out
           betwixt
           Prince
           and
           people
           ,
           magistrate
           &
           subiect
           ,
           man
           and
           wife
           ,
           parents
           and
           children
           ,
           maister
           and
           seruant
           ,
           teacher
           and
           learner
           ,
           buyer
           and
           seller
           ,
           borower
           and
           lender
           ,
           lawyer
           and
           client
           ,
           plaintife
           and
           defendant
           ,
           Iudge
           and
           Iurie
           ,
           accuser
           and
           witnesse
           ,
           neighbour
           and
           stranger
           ,
           friend
           &
           foe
           ,
           with
           sundry
           other
           like
           ,
           al
           which
           
             ought
             to
             be
             tried
          
           by
           this
           touch
           ,
           
             Do
             as
             thou
             wouldest
             be
             done
             vnto
          
           :
           
           I
           will
           (
           for
           brevitie
           and
           examples
           sake
           )
           insist
           only
           on
           some
           such
           as
           concerne
           the
           
             Ministers
             of
             our
             Church
          
           alone
           ,
           and
           shew
           by
           some
           Instances
           how
           wel
           or
           rather
           how
           ill
           ,
           this
           rule
           ,
           by
           our
           people
           ,
           toward
           them
           ,
           is
           obserued
           .
        
         
           They
           are
           the
           men
           ,
           which
           for
           the
           exceeding
           necessitie
           of
           their
           labours
           ,
           and
           the
           singular
           ,
           yea
           ,
           vnspeakable
           good
           that
           comes
           vnto
           vs
           thereby
           :
           which
           for
           the
           worthines
           of
           their
           calling
           &
           excellency
           of
           their
           vocation
           ,
           should
           aboue
           many
           other
           ,
           
           
             be
             had
             in
             singular
             regard
          
           ,
           and
           accounted
           worthy
           
             double
             honour
          
           .
           
           They
           are
           the
           men
           ,
           vnto
           whom
           ,
           certaine
           it
           is
           ,
           whatsoeuer
           wrong
           &
           iniury
           :
           whatsoeuer
           force
           or
           fraud
           :
           whatsoeuer
           reproach
           ,
           or
           disgrace
           ,
           contempt
           or
           abuse
           is
           offered
           &
           done
           ,
           
             Christ
             protesteth
          
           ,
           he
           taketh
           it
           as
           done
           to
           himselfe
           .
           They
           be
           his
           owne
           words
           ,
           
           
             Qui
             vos
             audit
             ,
             me
             audit
          
           :
           He
           that
           heareth
           you
           ,
           heareth
           me
           :
           and
           ,
           
             Quivos
             spernit
             ,
             mespernit
          
           :
           He
           that
           despiseth
           you
           ,
           despiseth
           me
           .
           They
           are
           
             the
             men
          
           whom
           whosoeuer
           deales
           not
           vprightly
           &
           iustly
           withall
           ,
           it
           is
           no
           maruel
           ,
           if
           he
           do
           not
           deale
           iustly
           and
           well
           ,
           conscionably
           and
           vprightly
           with
           any
           others
           .
           Now
           how
           are
           they
           dealt
           with
           ?
        
         
         
           j
           First
           of
           all
           ,
           What
           prouision
           is
           there
           made
           for
           their
           maintenance
           ?
           And
           what
           due
           courses
           taken
           that
           they
           may
           bee
           according
           to
           their
           places
           and
           calling
           ,
           their
           Learning
           and
           labours
           condignely
           prouided
           for
           ?
           Is
           it
           not
           too
           too
           euident
           ,
           that
           the
           whole
           land
           thorough
           ,
           neere
           one
           halfe
           (
           in
           number
           or
           worth
           )
           of
           their
           liuings
           ,
           are
           seazed
           into
           lay-mens
           hands
           ?
           and
           the
           remainder
           for
           allowance
           left
           them
           ,
           is
           so
           meane
           
             and
             beggerly
          
           ,
           that
           
             in
             many
             places
          
           it
           is
           not
           
             one
             halfe
          
           ,
           nor
           
             a
             quarter
             enough
          
           for
           their
           sustenance
           ?
        
         
           It
           is
           true
           indeed
           that
           Ministers
           haue
           
             some
             goodly
          
           and
           sufficient
           liuings
           left
           them
           .
           But
           ,
           1.
           
           They
           are
           but
           a
           few
           in
           respect
           of
           those
           of
           like
           or
           more
           valew
           that
           are
           taken
           from
           them
           :
           and
           in
           respect
           of
           the
           remainder
           of
           poore
           and
           vnsufficient
           liuings
           .
           2.
           
           They
           are
           (
           all
           )
           but
           such
           as
           were
           left
           them
           by
           the
           Papists
           ,
           to
           whom
           ,
           though
           their
           enemies
           in
           religion
           ,
           they
           are
           beholding
           for
           prouision
           ,
           as
           which
           came
           to
           them
           better
           (
           though
           much
           rent
           and
           mangled
           )
           out
           of
           their
           fingers
           ,
           then
           it
           is
           either
           confirmed
           or
           continued
           to
           them
           by
           our
           hands
           :
           and
           who
           ,
           in
           this
           point
           &
           practise
           (
           if
           we
           will
           giue
           them
           their
           due
           )
           haue
           shewed
           themselues
           more
           sound
           and
           constant
           ,
           more
           righteous
           and
           religious
           ,
           more
           reasonable
           and
           conscionable
           then
           some
           of
           vs
           (
           Protestants
           )
           that
           in
           profession
           &
           knowledge
           go
           so
           far
           before
           them
           .
           For
           (
           if
           my
           obseruatiō
           faile
           me
           not
           )
           there
           is
           scant
           
             a
             lay-man
          
           found
           among
           vs
           ,
           in
           all
           this
           time
           of
           the
           Gospell
           ,
           that
           hath
           (
           I
           say
           not
           ,
           religiously
           added
           &
           giuen
           ,
           he
           indeed
           were
           
             rara
             avis
             in
             terris
          
           ,
           nor
           I
           say
           not
           wholly
           ,
           but
           )
           conscionably
           at
           least
           restored
           to
           the
           Church
           any
           one
           ,
           or
           
             any
             part
             of
             one
          
           of
           those
           liuings
           ,
           which
           I
           wil
           not
           now
           say
           sacrilegiously
           ,
           but
           vncōscionably
           sure
           were
           taken
           ,
           &
           more
           vnconscionably
           are
           so
           held
           &
           deteined
           from
           church-men
           :
           and
           ,
           so
           do
           men
           seeme
           rather
           sorry
           that
           they
           caught
           no
           more
           ,
           then
           ashamed
           that
           they
           haue
           gotten
           so
           much
           
             from
             the
             church
          
           ,
           
           that
           likely
           it
           is
           ,
           if
           they
           (
           
             the
             Papists
          
           )
           had
           left
           vs
           those
           Liuings
           three
           times
           worse
           then
           they
           did
           ,
           all
           had
           been
           one
           ;
           Our
           ministers
           must
           haue
           had
           
             but
             that
             which
             had
             beene
             left
             ,
          
           were
           it
           much
           or
           little
           ,
           enough
           or
           not
           .
        
         
           Now
           being
           thus
           dealt
           with
           ,
           doe
           men
           herein
           deale
           with
           them
           ,
           
             as
             they
             would
             bee
             dealt
             with
          
           themselues
           ?
           Which
           of
           them
           would
           thinke
           ,
           if
           hee
           were
           a
           Minister
           ,
           and
           had
           but
           such
           an
           allowance
           :
           or
           ,
           had
           so
           much
           of
           that
           which
           
             properlie
             ,
             and
             in
             all
             right
          
           is
           his
           ,
           taken
           and
           kept
           from
           him
           ,
           that
           yet
           he
           were
           condiguely
           ,
           conueniently
           and
           minister
           like
           prouided
           for
           ?
           Is
           it
           likely
           ,
           I
           say
           ,
           that
           they
           which
           are
           not
           content
           with
           their
           owne
           lands
           and
           inheritances
           ,
           though
           the
           same
           surmount
           hundreds
           ,
           yea
           thousands
           
             per
             an
          
           .
           vnlesse
           they
           can
           hide
           and
           huddle
           in
           among
           it
           as
           Achan
           his
           prey
           ,
           two
           or
           three
           Church-mens
           liuings
           to
           boote
           ,
           
           would
           thinke
           they
           had
           reason
           to
           be
           content
           ,
           if
           they
           were
           in
           
             the
             Ministers
          
           place
           ,
           with
           those
           spare
           leauings
           ,
           and
           beggarly
           scraps
           ,
           that
           little
           peece
           of
           a
           liuing
           ,
           which
           yet
           
             many
             times
          
           they
           can
           scant
           (
           freely
           )
           affoord
           them
           ?
        
         
           I
           doe
           not
           now
           make
           question
           ,
           whether
           
             Tithes
             be
             a
          
           matter
           
             of
             diuine
             right
          
           ?
           and
           as
           properly
           annexed
           and
           belonging
           to
           the
           ministery
           of
           the
           Gospell
           ,
           as
           once
           to
           the
           Priesthood
           of
           Leui
           ?
           nor
           doe
           I
           now
           enquire
           ,
           whether
           things
           once
           consecrated
           to
           God
           ;
           and
           deuoted
           
             to
             sacred
             vses
          
           ,
           (
           as
           were
           both
           tyths
           and
           gleeb
           ,
           and
           that
           with
           bitter
           and
           fearefull
           execration
           against
           any
           ,
           and
           all
           those
           that
           should
           by
           laying
           his
           prophane
           hands
           on
           them
           ,
           infringe
           the
           gift
           ,
           alienate
           the
           right
           ,
           and
           conuert
           the
           thing
           againe
           to
           common
           vse
           ,
           )
           
             may
             yet
             be
             deuoured
             with
             open
             mouth
             ,
             and
             taken
             away
             for
             euer
             from
             God
             and
             his
             Church
          
           ?
           For
           these
           points
           I
           referre
           him
           that
           eyther
           doth
           doubt
           ,
           or
           would
           reade
           ,
           to
           what
           I
           and
           others
           haue
           alreadie
           written
           otherwhere
           .
           But
           I
           doe
           now
           aske
           :
        
         
         
           
           Whether
           
             in
             conscience
             and
             common
             equitie
             the
             Minister
             of
             the
             word
             ought
             condignelie
             and
             competent
             lie
             to
             be
             prouided
             for
             ,
          
           since
           ,
           though
           the
           word
           of
           God
           did
           (
           as
           
             some
             dreame
          
           ,
           and
           many
           would
           faine
           perswade
           themselues
           )
           prouide
           him
           of
           nothing
           in
           particular
           ,
           nor
           teach
           that
           he
           can
           demand
           any
           thing
           by
           name
           ,
           yet
           the
           rule
           of
           reason
           ,
           the
           ground
           of
           equity
           ,
           and
           the
           law
           of
           nature
           doth
           teach
           vs
           ,
           
           that
           
             The
             labourer
          
           ,
           euery
           Labourer
           ,
           much
           more
           so
           worthy
           and
           needfull
           ,
           so
           profitable
           and
           painefull
           a
           labourer
           ,
           is
           worthy
           of
           his
           hire
           ,
           such
           a
           hire
           as
           is
           fit
           for
           such
           a
           labourer
           that
           is
           ,
           (
           to
           speake
           in
           their
           owne
           termes
           )
           to
           haue
           (
           at
           least
           )
           a
           competent
           liuing
           ▪
        
         
           I
           doe
           aske
           likewise
           ,
           
             Whether
             that
             be
             competent
             ,
             which
             in
             many
             places
             is
             left
             or
             allowed
             him
             for
             his
             liuing
          
           ?
           None
           I
           thinke
           so
           prophane
           and
           voide
           of
           religion
           ,
           which
           will
           not
           Verba●tenus
           in
           words
           at
           least
           ,
           acknowledge
           the
           former
           :
           nor
           any
           so
           deuoid
           of
           reason
           and
           common
           experience
           ,
           that
           wil
           auouch
           the
           latter
           .
           Now
           ,
           be
           it
           that
           that
           which
           once
           was
           ,
           and
           in
           right
           still
           should
           bee
           the
           Ministers
           liuing
           ,
           and
           would
           ,
           if
           it
           might
           bee
           had
           ,
           bee
           competent
           too
           ,
           be
           surprised
           into
           other
           mens
           hands
           ,
           must
           he
           therefore
           haue
           no
           liuing
           at
           all
           ?
           Must
           he
           serue
           and
           sterue
           ?
           pray
           and
           pine
           ?
           preach
           and
           perish
           ,
           because
           that
           once
           was
           his
           ,
           is
           taken
           from
           him
           ?
           Or
           rather
           ,
           ought
           not
           in
           all
           reason
           and
           conscience
           ,
           in
           all
           iustice
           and
           equity
           ,
           if
           not
           the
           whole
           ,
           at
           least
           yet
           so
           much
           therof
           be
           restored
           to
           him
           ,
           as
           is
           fit
           ,
           and
           according
           to
           their
           ow●●
           phrase
           ,
           competent
           for
           him
           ?
           When
           such
           Alienations
           were
           made
           ,
           was
           it
           not
           euer
           intended
           and
           thought
           necessarie
           and
           fit
           ,
           That
           the
           Church
           should
           be
           left
           so
           
             conuenably
             endowed
          
           or
           prouided
           for
           ,
           
           that
           he
           that
           had
           
             curam
             animarum
          
           charge
           of
           soules
           there
           ,
           might
           be
           able
           ,
           1.
           
             to
             do
             diuine
             Seruice
          
           ,
           2.
           
             to
             informe
             the
             people
             ,
             and
          
           3.
           
             to
             keepe
             hospitalitie
          
           ?
           And
           is
           it
           not
           great
           reason
           the
           
             intent
             and
             mind
          
           of
           the
           Law
           ,
           being
           so
           reasonable
           
           and
           necessary
           ,
           
           should
           rather
           be
           vrged
           and
           obserued
           ,
           then
           the
           Letter
           and
           Word
           of
           the
           Law
           ,
           being
           so
           farre
           from
           reason
           and
           equitie
           ?
           And
           if
           the
           first
           Vsurpers
           did
           this
           in
           some
           measure
           answerable
           to
           the
           time
           and
           Cleargie
           which
           then
           was
           ,
           ought
           not
           their
           successours
           (
           be
           inforced
           to
           )
           doe
           it
           likewise
           answerable
           to
           the
           time
           and
           Cleargy
           that
           now
           is
           ,
           that
           so
           we
           in
           these
           daies
           may
           haue
           no
           more
           cause
           to
           complaine
           of
           such
           vsurpations
           and
           spoiles
           then
           had
           
             our
             ancestours
          
           in
           their
           times
           ?
           Or
           if
           any
           where
           there
           were
           euer
           any
           thing
           heretofore
           ,
           any
           thing
           I
           say
           ,
           either
           tythes
           or
           offerings
           ,
           stypend
           or
           stay
           assigned
           him
           ,
           and
           such
           times
           there
           haue
           beene
           ,
           and
           such
           cases
           there
           may
           fall
           out
           euenin
           our
           time
           ,
           are
           not
           his
           hearers
           bound
           to
           maintaine
           him
           ?
           and
           they
           among
           whom
           he
           
             soweth
             spirituall
             things
          
           ,
           to
           allow
           him
           
             to
             reape
             their
             carnall
          
           ,
           in
           at
           least
           a
           competent
           measure
           ?
        
         
           Oh
           that
           England
           which
           professeth
           the
           Gospel
           ,
           
           and
           which
           by
           Gods
           great
           mercy
           ,
           was
           so
           soone
           ,
           so
           aboundantly
           and
           so
           peaceably
           aboue
           other
           lands
           ,
           vouchsafed
           the
           Gospel
           ,
           should
           to
           the
           Ministers
           of
           the
           Gospel
           ,
           the
           bringers
           and
           Preachers
           of
           those
           glad
           tydings
           of
           her
           saluation
           ,
           be
           so
           cruell
           and
           vnkind
           ?
           Oh
           that
           England
           ,
           which
           God
           hath
           made
           aboue
           many
           ,
           yea
           ,
           aboue
           any
           of
           her
           neighbours
           
             to
             flow
             in
             milke
             and
             honie
             ,
          
           should
           as
           if
           it
           were
           some
           empty
           and
           barren
           soyle
           ,
           deuoyd
           of
           sustenance
           
             for
             Man
             and
             Beast
          
           ,
           hold
           
             the
             Messengers
          
           of
           her
           God
           ,
           
           the
           Embassadours
           of
           her
           Celestiall
           King
           ,
           aboue
           any
           other
           nation
           ,
           
             in
             so
             base
             regard
          
           ,
           and
           meane
           account
           ,
           as
           to
           suffer
           them
           which
           
             are
             worthy
          
           by
           the
           Lords
           owne
           testimony
           
             double
             honour
          
           ,
           
           to
           be
           so
           dishonoured
           and
           forsaken
           ,
           that
           they
           are
           (
           in
           many
           places
           )
           left
           destitute
           euen
           of
           necessary
           food
           and
           rayment
           ;
           made
           daily
           to
           striue
           with
           needines
           and
           want
           ,
           the
           vtter
           enemies
           of
           learning
           and
           knowlestge
           ;
           and
           
           enforced
           ,
           
           as
           
             Clean
             the●●●
             the
             Mill
          
           ,
           to
           putt
           heir
           hands
           to
           many
           a
           seruile
           labour
           and
           base
           employment
           .
        
         
           Oh
           England
           mine
           heart
           bleedeth
           ,
           and
           mine
           eye
           weepeth
           to
           see
           the
           blindnesse
           of
           thine
           eyes
           ,
           and
           obserue
           the
           hardnesse
           of
           thine
           heart
           in
           this
           respect
           .
           Alas
           ,
           
             to
             there
             no
             Balme
             in
             GIlead
             ,
             ,
          
           
           
             is
             there
             no
             Phisition
             there
             ,
             that
             the
             health
             of
             the
             Daughter
             of
             my
             people
             might
             be
             recouered
             ?
          
           Could
           there
           a
           day
           bee
           found
           ,
           and
           a
           way
           bee
           made
           ,
           euen
           when
           thou
           wast
           reforming
           Religion
           ,
           to
           deformethe
           Church
           ?
           and
           when
           thou
           shouldest
           haue
           restored
           the
           spoyles
           thereof
           ,
           to
           make
           of
           her
           a
           greater
           prey
           ?
           And
           can
           there
           since
           that
           ,
           in
           all
           this
           long
           and
           leisure
           time
           of
           peace
           and
           freedome
           of
           Religion
           ,
           be
           found
           no
           way
           ,
           no
           meanes
           be
           deuised
           to
           right
           her
           againe
           ?
           and
           to
           restore
           (
           at
           least
           in
           some
           measure
           )
           those
           things
           which
           by
           sundry
           false
           pretences
           and
           many
           forged
           cauillations
           were
           vniustly
           and
           sacrilegiouslie
           ,
           
           
             to
             the
             great
             hindrance
             of
             learning
             ,
             impouerishment
             of
             our
             Ministerie
             ,
             and
             infamie
             of
             the
             Gospel
             ,
          
           
           
             and
             vs
             the
             Professours
             thereof
          
           ,
           taken
           from
           her
           ?
           Call
           to
           mind
           the
           daies
           of
           olde
           ,
           and
           aske
           (
           I
           pray
           thee
           )
           the
           yeeres
           that
           are
           past
           ,
           if
           there
           were
           not
           once
           a
           time
           when
           not
           onely
           these
           that
           now
           are
           pulled
           from
           the
           Church
           ,
           but
           also
           all
           those
           that
           yet
           it
           hath
           ,
           
             were
             not
             in
             her
             hands
          
           ?
           Yet
           behold
           the
           piety
           of
           our
           fore-elders
           ;
           the
           zeale
           and
           deuotion
           of
           holy
           men
           of
           ancient
           time
           ,
           did
           in
           time
           ,
           and
           in
           short
           time
           too
           after
           the
           Christian
           faith
           receiued
           ,
           
             render
             vnto
          
           and
           conferre
           vpon
           her
           all
           those
           ,
           and
           that
           in
           more
           ample
           and
           seemely
           forme
           then
           now
           shee
           enioyeth
           
             any
             of
             them
          
           .
           
             Why
             may
             wee
             not
             then
             hope
             ,
             that
             if
             the
             like
             zeale
             vnto
             the
             truth
             ,
             like
             deuotion
             to
             the
             Church
             ,
             and
             like
             loue
             vnto
             the
             Gospel
             and
             Preachers
             thereof
             could
             once
             inflame
             thine
             heart
             and
             possesse
             thy
             mynd
             ,
             that
             it
             would
             be
             as
             easie
             at
             least
             for
             our
             Church
             to
             
               recouer
               that
               it
               hath
               lost
            
             ,
             as
             once
             to
             get
             the
             whole
             ;
             and
             
             thy
             people
             of
             this
             age
             
               to
               be
               as
               prouident
            
             and
             studious
             of
             the
             good
             of
             our
             Church
             ,
             and
             Ministers
             thereof
             ,
             as
             those
             former
             were
             of
             theirs
             ?
          
        
         
           ij
           Think
           we
           vpon
           
             the
             bestowing
          
           of
           those
           few
           good
           Liuings
           ,
           and
           pieces
           of
           Liuings
           which
           are
           yet
           left
           vs
           ,
           and
           what
           an
           heape
           of
           euils
           doth
           there
           present
           it selfe
           vnto
           vs
           ?
           For
           whereas
           reason
           would
           ,
           and
           Religion
           doth
           require
           ,
           that
           for
           our
           better
           incouragement
           to
           Learning
           ,
           for
           the
           better
           reward
           and
           recompence
           of
           our
           time
           ,
           expenses
           and
           studies
           past
           ,
           and
           to
           the
           better
           enabling
           of
           vs
           in
           our
           places
           ,
           as
           well
           to
           that
           holy
           and
           excellent
           worke
           ,
           whereby
           mens
           soules
           are
           saued
           ,
           
             the
             worke
             of
             the
             Ministerie
          
           ,
           as
           also
           that
           ,
           whereby
           the
           bodies
           of
           many
           poore
           Christians
           are
           refreshed
           ,
           
             the
             vertue
             of
             Hospitality
          
           ,
           both
           so
           peculiar
           and
           annexed
           to
           his
           calling
           ,
           
           that
           as
           S.
           Paul
           ,
           by
           his
           description
           of
           a
           good
           Minister
           in
           the
           house
           of
           God
           ,
           doth
           seeme
           to
           intimate
           ,
           vnlesse
           
             he
             do
             the
             one
          
           ,
           he
           is
           not
           worthy
           the
           dignitie
           ,
           and
           vnlesse
           
             he
             be
             giuen
          
           and
           ready
           
             to
             the
             other
          
           ,
           he
           is
           not
           worthy
           the
           degree
           of
           a
           Minister
           ;
           our
           Liuings
           should
           be
           bestowed
           vpon
           vs
           ,
           
           
             fully
             ,
             franklie
          
           and
           freelie
           :
           doth
           not
           
             all
             the
             world
          
           know
           ,
           and
           to
           the
           great
           infamy
           and
           discredit
           of
           our
           Church
           tel
           and
           talke
           ,
           how
           dearely
           some
           of
           vs
           are
           oft
           inforced
           to
           pay
           ?
           how
           deepelie
           many
           of
           vs
           are
           constrayned
           to
           ingage
           our selues
           and
           our
           friends
           for
           such
           things
           ,
           before
           wee
           can
           attaine
           them
           ?
           Yea
           ,
           is
           not
           this
           sin
           come
           now
           to
           that
           height
           ,
           that
           Gentlemen
           doe
           (
           and
           often
           shame
           not
           to
           glorie
           that
           they
           doe
           )
           make
           as
           great
           profite
           (
           though
           vnderhand
           )
           of
           their
           Church-liuings
           ,
           as
           of
           any
           other
           lands
           they
           haue
           ?
           More
           ,
           that
           now
           vnder
           name
           and
           colour
           
             of
             next
             advousons
          
           the
           
             present
             Presentation
          
           is
           so
           ordinarily
           and
           openly
           sold
           and
           bought
           ,
           as
           if
           Simonse
           were
           no
           sinne
           ,
           and
           Sacriledge
           a
           vice
           in
           name
           but
           not
           indeede
           ?
           By
           meanes
           whereof
           many
           times
           ,
           and
           of
           the
           voluntarie
           
           (
           though
           cloaked
           )
           periurie
           wee
           cast
           ,
           and
           they
           thrust
           vs
           into
           ,
           we
           enter
           into
           them
           like
           slaues
           ,
           we
           liue
           in
           them
           like
           beggers
           ,
           and
           wee
           leaue
           them
           like
           bankrupts
           .
        
         
           Doe
           such
           
             Patrones
             ,
             such
          
           I
           say
           ,
           for
           I
           condemne
           not
           all
           ,
           though
           happely
           they
           bee
           but
           a
           few
           that
           are
           not
           faulty
           ,
           patrons
           in
           name
           ,
           latrons
           in
           deed
           ,
           deale
           with
           vs
           
             as
             they
             would
             be
             dealt
             with
          
           ?
           Would
           they
           ,
           thinke
           you
           ,
           think
           themselues
           well
           intreated
           and
           handled
           with
           equity
           ,
           if
           hauing
           spent
           
             all
             their
             time
             and
             youth
          
           in
           labour
           and
           learning
           ,
           and
           wasted
           
             of
             their
             owne
             and
             their
             friends
             goods
          
           no
           small
           quantitie
           in
           hope
           of
           Preferment
           at
           last
           ,
           they
           should
           either
           haue
           
             none
             at
             all
          
           bestowed
           vpon
           them
           ,
           or
           if
           any
           ,
           
             such
             only
             as
             they
             must
             paie
             for
          
           as
           largely
           ,
           
             and
             buy
          
           as
           dearely
           ,
           as
           if
           they
           had
           deserued
           nothing
           ?
           And
           so
           see
           their
           labours
           ,
           
             all
             their
             labours
             and
             their
             studies
             ,
          
           their
           deserts
           and
           expenses
           so
           little
           respected
           ,
           that
           for
           mony
           and
           rewards
           ,
           for
           gold
           and
           gaine
           (
           for
           
             Aurea
             sunt
             verè
             nunc
             secula
          
           :
           
           These
           now
           bee
           golden
           times
           indeed
           ,
           &c.
           )
           any
           vnlettered
           Asse
           or
           lewd
           Loiterer
           shall
           bee
           preferred
           before
           them
           ?
           What
           can
           pierce
           
             the
             very
             soule
          
           ,
           and
           euen
           kill
           the
           heart
           of
           an
           ingenious
           Scholler
           ,
           and
           ingenuous
           nature
           ,
           if
           not
           this
           ?
        
         
           Doe
           such
           discharge
           the
           trust
           of
           old
           ,
           partly
           by
           
             the
             first
             founders
          
           of
           their
           church
           ,
           partly
           by
           
             the
             Parishioners
          
           reposed
           in
           them
           ,
           with
           that
           fidelitie
           and
           sinceritie
           ,
           which
           becometh
           ,
           I
           say
           not
           godly
           &
           Christian
           ,
           but
           euen
           vertuous
           and
           honest
           men
           ?
           Which
           of
           them
           ,
           
           I
           appeale
           to
           their
           owne
           consciences
           ,
           if
           hee
           should
           betrust
           his
           friend
           by
           word
           or
           will
           ,
           for
           the
           time
           present
           ,
           or
           to
           come
           ,
           with
           the
           bestowing
           of
           his
           goods
           or
           lands
           ,
           to
           such
           and
           such
           vses
           ,
           would
           acknowledge
           himselfe
           wel
           dealt
           with
           ,
           and
           his
           friend
           an
           honest
           man
           ,
           if
           he
           should
           see
           or
           know
           ,
           the
           same
           to
           bee
           bestowed
           
           quite
           contrarie
           in
           other
           sort
           then
           hee
           intended
           or
           appointed
           ?
           And
           therefore
           when
           as
           they
           conuert
           these
           Liuings
           ,
           those
           goods
           
             to
             their
             owne
             most
             profit
          
           and
           benefit
           ,
           and
           diuert
           them
           
             from
             those
             good
             and
             pious
             vses
          
           whereto
           they
           were
           assigned
           ,
           can
           they
           say
           ,
           or
           with
           any
           shew
           of
           equitie
           and
           a
           good
           conscience
           ,
           but
           pretend
           ,
           that
           
             they
             doe
          
           but
           
             as
             they
             would
          
           willinglie
           desire
           
             to
             be
             done
             vnto
          
           ?
        
         
           Among
           particulars
           ,
           
           
             it
             is
             chieflie
             required
          
           of
           a
           Patron
           that
           he
           prouide
           the
           Church
           of
           the
           worthiest
           and
           ablest
           Incumbent
           he
           can
           procure
           .
           But
           doth
           he
           doe
           this
           dutie
           ,
           and
           satisfie
           the
           charge
           hee
           hath
           vndertaken
           ,
           that
           seekes
           not
           who
           is
           
             best
             worthy
             to
             receiue
          
           such
           a
           Liuing
           ,
           but
           
             most
             able
             to
             giue
          
           for
           a
           Liuing
           ?
           And
           cares
           not
           
             how
             good
          
           ,
           
           but
           
             how
             golden
          
           hee
           is
           that
           seekes
           it
           ?
           I
           would
           aske
           such
           a
           man
           ,
           (
           the
           comparison
           is
           grosse
           ,
           but
           it
           is
           good
           enough
           )
           vpon
           his
           conscience
           (
           if
           hee
           haue
           any
           )
           if
           hee
           should
           deliuer
           his
           owne
           Seruant
           a
           summe
           of
           Money
           ,
           and
           bid
           him
           with
           it
           buy
           him
           the
           best
           meat
           for
           his
           Table
           ,
           or
           the
           best
           Horse
           for
           his
           Stable
           ,
           which
           he
           can
           get
           
             for
             so
             much
             Money
          
           ,
           whether
           he
           would
           thinke
           himselfe
           well
           vsed
           ,
           and
           his
           Seruant
           an
           honest
           fellow
           ,
           if
           he
           should
           buy
           ,
           and
           bring
           him
           the
           worst
           and
           least
           worth
           of
           that
           kind
           that
           hee
           can
           finde
           ,
           and
           put
           vp
           into
           his
           owne
           Purse
           ,
           or
           play
           away
           the
           rest
           of
           the
           money
           ?
           I
           neede
           not
           apply
           it
           ,
           it
           is
           plaine
           enough
           ,
           and
           that
           such
           is
           
             their
             common
             practise
          
           no
           man
           can
           denie
           .
        
         
           Indeed
           of
           late
           these
           kind
           of
           Church-robbers
           begin
           to
           bee
           a
           little
           wiser
           
             in
             their
             kind
          
           .
           For
           now
           they
           haue
           learned
           forsooth
           ,
           not
           as
           heretofore
           ,
           to
           take
           one
           of
           their
           owne
           seruing
           men
           ,
           or
           some
           Taylor
           ,
           Cobler
           ,
           or
           other
           like
           ,
           that
           could
           reade
           a
           litle
           English
           ,
           but
           to
           seek
           out
           some
           reasonable
           Scholler
           ,
           a
           Preacher
           ,
           a
           Graduate
           at
           least
           ,
           which
           being
           in
           want
           ,
           (
           for
           now
           Learning
           goes
           
           a
           begging
           as
           once
           Liuings
           did
           )
           will
           be
           content
           to
           take
           what
           he
           can
           get
           for
           the
           present
           ,
           and
           counts
           the
           entrance
           into
           any
           Liuing
           ,
           how
           bad
           soeuer
           ,
           a
           staie
           for
           the
           time
           ,
           and
           a
           step
           to
           a
           better
           .
           But
           as
           it
           pittieth
           me
           to
           see
           such
           men
           ,
           men
           I
           say
           ,
           for
           learning
           and
           schollershippe
           worthy
           better
           place
           ,
           faine
           for
           verie
           neede
           ,
           (
           as
           they
           that
           account
           halfe
           a
           loafe
           better
           then
           no
           bread
           )
           to
           vndergoe
           such
           extremities
           ,
           and
           staine
           their
           consciences
           and
           their
           calling
           in
           such
           a
           sort
           :
           so
           I
           cannot
           but
           condemne
           
             such
             Latrones
          
           the
           more
           ,
           which
           for
           to
           cloake
           their
           sinne
           ,
           and
           hide
           their
           abhomination
           ,
           feare
           not
           ,
           shame
           not
           ,
           to
           draw
           Schollers
           so
           good
           ,
           vnto
           conditions
           so
           vile
           and
           base
           ,
           as
           are
           too
           bad
           to
           be
           offered
           to
           the
           oddest
           and
           meanest
           the
           Countrey
           yeelds
           .
           
           These
           Micahs
           may
           well
           glorie
           among
           such
           as
           be
           of
           their
           owne
           haire
           ,
           and
           them
           that
           know
           not
           
             chalke
             from
             cheese
          
           ,
           that
           they
           haue
           gotten
           a
           Leuite
           to
           their
           Priest
           ;
           but
           such
           glorie
           is
           to
           their
           greater
           confusion
           and
           condemnation
           .
           Men
           of
           iudgement
           doe
           know
           ,
           that
           with
           lesse
           sinne
           ,
           they
           might
           ,
           as
           Ieroboam
           ,
           haue
           set
           vp
           some
           
             of
             the
             lowest
             of
             the
             people
             ,
          
           to
           fill
           the
           roome
           ,
           and
           
             serue
             their
             owne
             turnes
          
           withall
           .
           
        
         
           When
           wee
           are
           admitted
           or
           instituted
           to
           any
           preferment
           ecclesiasticall
           ,
           
           wee
           must
           take
           a
           corporall
           oath
           
             De
             Simonia
             per
             nos
             in
             hac
             parte
             ,
             vel
             aliam
             interpositampersonam
             ,
             directè
             vel
             indirectè
             non
             commissa
             ,
             nec
             in
             posterum
             aliqualiter
             committenda
             .
          
           Now
           when
           they
           know
           the
           bargaine
           ,
           and
           haue
           not
           let
           goe
           the
           Liuing
           ,
           till
           they
           haue
           ,
           seeking
           and
           waiting
           who
           will
           giue
           most
           ,
           gotten
           one
           that
           hath
           ,
           or
           will
           satisfie
           their
           greedie
           desire
           ,
           faine
           would
           I
           know
           ,
           what
           conscience
           ,
           what
           equity
           ,
           yea
           or
           what
           pietie
           is
           there
           in
           such
           men
           to
           see
           vs
           ,
           what
           in
           them
           lyeth
           ,
           runne
           into
           such
           wilfull
           periurie
           ?
           I
           grant
           it
           is
           our
           great
           
           fault
           and
           grieuous
           sinne
           ,
           
           that
           wee
           will
           so
           miserably
           for
           gaine
           ,
           for
           liuing
           ,
           bee
           drawne
           into
           so
           dangerous
           a
           course
           :
           but
           out
           of
           all
           doubt
           ,
           their
           sinne
           is
           no
           lesse
           then
           ours
           ,
           in
           that
           they
           tempt
           and
           induce
           ,
           they
           vrge
           and
           force
           vs
           thereunto
           :
           and
           ,
           so
           they
           may
           haue
           ,
           (
           and
           that
           they
           will
           haue
           of
           one
           or
           other
           )
           their
           couetous
           humour
           and
           sacrilegious
           desire
           accomplished
           and
           satisfied
           ,
           care
           not
           what
           becomes
           of
           vs
           for
           bodie
           or
           soule
           .
           
           God
           in
           his
           law
           commandeth
           ,
           if
           we
           see
           our
           enemies
           oxe
           or
           his
           asse
           fall
           vnder
           his
           burther
           ,
           that
           
             we
             helpe
             him
             vp
          
           :
           if
           we
           see
           our
           neighbours
           ,
           yea
           ,
           our
           enemies
           beast
           goe
           astray
           ,
           that
           
             we
             bring
             it
             home
             againe
          
           :
           if
           not
           ,
           it
           shall
           be
           sinne
           vnto
           vs.
           
           Hath
           
             God
             care
             for
             oxen
          
           ?
           much
           more
           then
           for
           our
           brother
           ,
           our
           friend
           .
           If
           thou
           shouldest
           see
           a
           man
           wilfully
           goe
           about
           to
           cast
           him selfe
           away
           ,
           
           as
           to
           cut
           his
           own
           throat
           ,
           oughtest
           thou
           not
           with
           all
           speede
           
             to
             thy
             vttermost
          
           ,
           let
           and
           hinder
           him
           ?
           If
           not
           ,
           shall
           not
           his
           bloud
           be
           required
           at
           thy
           hands
           ?
           
             How
             then
             canst
             thou
             be
             innocent
             ,
             if
             thou
             shalt
             see
             thy
             brother
             desperately
             ready
             by
             periurie
             to
             
               destroy
               his
               owne
               soule
            
             ,
             and
             shalt
             not
             only
             not
             reclaime
             and
             perswade
             him
             from
             it
             ,
             but
             all
             thou
             canst
             ,
             shalt
             further
             and
             prouoke
             him
             thereunto
             ?
             And
             doest
             thou
             herein
             ,
             but
             
               as
               thou
               wouldest
               be
               done
               vnto
            
             ?
          
        
         
           Lastly
           ,
           when
           they
           haue
           by
           some
           such
           impious
           course
           gotten
           into
           their
           hands
           
             the
             greatest
             part
          
           (
           or
           the
           worth
           thereof
           )
           of
           that
           which
           they
           should
           freely
           and
           wholly
           giue
           ;
           and
           haue
           brought
           the
           poore
           and
           wretched
           Incumbent
           to
           (
           a
           portion
           of
           the
           plague
           of
           
             Elies
             house
          
           )
           a
           piece
           of
           siluer
           and
           a
           morsell
           of
           bread
           ,
           
           likelyer
           
             to
             begge
          
           then
           giue
           reliefe
           ,
           I
           aske
           ,
           Haue
           they
           done
           to
           him
           ,
           but
           
             as
             they
             would
             be
             done
             vnto
             ?
          
           Would
           any
           of
           them
           be
           content
           with
           a
           halfe
           ,
           or
           a
           quarter
           (
           sometimes
           not
           somuch
           )
           of
           his
           liuing
           ,
           and
           patrimony
           ?
           and
           account
           that
           he
           is
           
             honestly
             vsed
          
           ,
           and
           that
           no
           wrong
           ,
           no
           iniurie
           is
           
           done
           to
           him
           ,
           so
           long
           as
           he
           hath
           some
           pittance
           and
           little
           part
           thereof
           left
           him
           ?
        
         
           
           Oh
           that
           these
           Achans
           and
           Tobiahs
           would
           once
           bee
           ashamed
           of
           such
           cruell
           and
           vnconscionable
           courses
           ,
           and
           learne
           to
           deale
           more
           iustly
           and
           vprightly
           ,
           more
           sincerely
           and
           religiously
           in
           this
           so
           great
           and
           weightie
           a
           cause
           :
           or
           if
           Admonition
           or
           Reprehension
           will
           not
           preuaile
           ,
           (
           and
           indeede
           
             venter
             non
             habet
             aures
          
           :
           it
           is
           hard
           perswading
           against
           profit
           )
           would
           to
           God
           our
           lawes
           might
           bee
           so
           sharpned
           as
           might
           make
           them
           feele
           the
           smart
           of
           it
           ,
           
           and
           
             therefore
             at
             least
          
           to
           feare
           to
           commit
           any
           more
           such
           heynous
           sins
           and
           abhominations
           amongst
           vs.
           
        
         
           It
           was
           thought
           ,
           likely
           it
           is
           ,
           at
           the
           enacting
           of
           them
           ,
           that
           the
           lawes
           alreadie
           extant
           were
           strong
           enough
           to
           bridle
           such
           insolencies
           and
           cut
           off
           all
           such
           mischiefes
           ;
           but
           since
           dangerous
           experience
           (
           for
           them
           notwithstanding
           ,
           our
           Churches
           daily
           goe
           to
           wracke
           and
           ruine
           :
           
           as
           more
           then
           abundantly
           would
           appeare
           ,
           if
           due
           notice
           and
           
             diligent
             view
          
           were
           taken
           (
           a
           thing
           much
           wished
           ,
           and
           exceeding
           needfull
           to
           bee
           done
           )
           of
           all
           such
           sacrilegious
           and
           symoniacall
           spoiles
           ,
           alienations
           ,
           vsurpations
           ,
           compacts
           and
           conueiances
           ,
           which
           since
           the
           making
           of
           those
           statutes
           ,
           haue
           beene
           made
           and
           committed
           ,
           and
           are
           yet
           in
           esse
           and
           beeing
           ,
           vnpunished
           and
           vnreformed
           among
           vs
           ,
           )
           hath
           made
           the
           contrary
           too
           ,
           too
           apparant
           ,
           it
           cannot
           but
           be
           necessarie
           ,
           that
           (
           as
           in
           other
           ,
           and
           inferiour
           cases
           many
           )
           farther
           prouision
           bee
           made
           against
           those
           euasions
           and
           eruptions
           ,
           which
           this
           kinde
           of
           couetousnesse
           and
           impiety
           hath
           found
           out
           and
           put
           in
           vre
           .
        
         
           iij.
           When
           wee
           haue
           
             Viis
             &
             modis
          
           by
           one
           hard
           shift
           or
           other
           ,
           
           happely
           as
           the
           President
           
             his
             Burgeship
          
           ,
           gotten
           a
           (
           peece
           of
           a
           )
           poore
           liuing
           ;
           whereas
           of
           
             those
             
             Dues
          
           that
           are
           yet
           left
           vnto
           the
           Church
           ,
           iij
           no
           small
           part
           is
           ,
           vnder
           the
           name
           of
           
             Customes
             ,
             Prescriptions
          
           ,
           and
           other
           like
           sacrilegious
           deuices
           ,
           deteined
           and
           wrested
           from
           vs
           :
           Let
           men
           but
           examine
           their
           owne
           consciences
           aright
           ,
           whether
           they
           would
           be
           content
           ,
           if
           the
           case
           were
           theirs
           ,
           so
           to
           be
           dealt
           withall
           ?
           What
           man
           is
           there
           that
           doth
           not
           looke
           to
           haue
           the
           libertie
           ,
           
             to
             take
             the
             benefit
             of
             the
             time
             ,
          
           and
           to
           make
           of
           his
           goods
           and
           commodities
           as
           other
           men
           of
           theirs
           ?
           What
           other
           man
           would
           thinke
           himselfe
           vsed
           like
           a
           subiect
           ,
           I
           had
           almost
           said
           like
           a
           Christian
           ,
           
             if
             he
             alone
          
           should
           be
           inforced
           ,
           to
           take
           for
           his
           goods
           ,
           but
           as
           they
           were
           worth
           for
           an
           hundred
           or
           200.
           yeares
           agoe
           ?
           to
           take
           but
           such
           wages
           for
           his
           labour
           ,
           such
           paie
           for
           his
           seruice
           ,
           as
           was
           allotted
           in
           like
           cases
           sixe
           or
           seauen
           score
           yeares
           agoe
           ?
           Such
           dealing
           is
           offered
           vs
           daily
           by
           many
           parishionors
           we
           haue
           :
           and
           yet
           which
           of
           them
           hath
           the
           grace
           or
           the
           conscience
           to
           thinke
           ,
           
             Doe
             I
             doe
             ,
             as
             I
             would
             be
             done
             vnto
          
           ?
        
         
           They
           thinke
           they
           haue
           gaily
           salued
           this
           sore
           ,
           when
           they
           haue
           said
           ;
           
           
             The
             Law
             is
             so
          
           :
           or
           ,
           
             This
             is
             the
             Custome
          
           :
           as
           who
           would
           say
           ,
           Lawes
           or
           customes
           of
           men
           could
           make
           iniquitie
           to
           be
           equity
           ,
           and
           sinne
           no
           sinne
           :
           euill
           to
           be
           good
           ,
           and
           good
           euill
           .
           If
           it
           be
           lawfull
           and
           iust
           in
           one
           ,
           or
           in
           some
           particulars
           ,
           so
           is
           it
           ,
           so
           may
           it
           be
           also
           by
           Consequ
           .
           in
           all
           :
           nor
           can
           that
           bee
           sinne
           ,
           whatsoeuer
           it
           be
           ,
           extreame
           needinesse
           ,
           verie
           beggerie
           or
           whatsoeuer
           else
           ,
           that
           may
           or
           shall
           thereof
           insue
           .
           If
           it
           bee
           a
           course
           conscionably
           good
           ,
           and
           fit
           for
           vs
           ,
           thus
           to
           be
           tyed
           to
           one
           rate
           still
           ,
           why
           is
           it
           not
           also
           good
           for
           themselues
           ?
           Is
           that
           good
           for
           vs
           ,
           which
           is
           ill
           for
           them
           ?
           If
           wee
           must
           sell
           them
           (
           or
           let
           them
           haue
           )
           our
           goods
           at
           (
           the
           old
           )
           a
           low
           rate
           ,
           why
           doe
           not
           they
           also
           fell
           to
           vs
           of
           their
           goods
           ,
           at
           least
           what
           we
           ,
           for
           our
           necessaries
           ,
           neede
           to
           buy
           ,
           at
           the
           like
           rate
           ,
           
           as
           they
           haue
           ours
           ?
           can
           
             Wee
             alone
          
           endure
           to
           buy
           at
           one
           price
           ,
           
           and
           sell
           at
           another
           ?
           Tyme
           was
           ,
           that
           
             by
             law
             too
          
           ,
           other
           men
           were
           tyed
           to
           sell
           their
           goods
           and
           wares
           
             at
             the
             accustomed
          
           and
           
             former
             prices
          
           :
           to
           take
           no
           more
           wages
           for
           their
           worke
           and
           seruice
           ,
           then
           
             as
             the
             statute
          
           did
           appoine
           ,
           and
           
             had
             beene
             accustomed
          
           ?
           why
           were
           not
           these
           lawes
           continued
           against
           others
           ,
           aswell
           as
           against
           vs
           ?
           was
           there
           reason
           ?
           was
           it
           equitie
           ?
           Was
           it
           necessarie
           
             vpon
             alteration
          
           of
           the
           times
           ,
           
             notwithstanding
             any
             Custome
             to
             the
             cōtrary
             ,
          
           to
           repeale
           such
           statutes
           ,
           alter
           such
           lawes
           ,
           and
           breake
           or
           let
           goe
           
             such
             customes
          
           for
           other
           men
           ,
           and
           is
           there
           not
           the
           like
           for
           vs
           ?
           O
           vnhappie
           men
           that
           wee
           are
           !
           that
           all
           other
           sorts
           of
           subiects
           ,
           all
           other
           members
           of
           this
           common
           wealth
           ,
           
             seruants
             ,
             labourers
             ,
             bouchers
             ,
             shoomakers
             ,
             artificers
             ,
             vinteners
             ,
             husbandmen
             ,
          
           &
           who
           not
           ?
           can
           bee
           prouided
           for
           ,
           and
           respected
           somewhat
           according
           to
           the
           tymes
           ;
           and
           only
           wee
           ,
           wee
           I
           say
           ,
           that
           are
           
             their
             Pastours
          
           and
           teachers
           ,
           that
           are
           
             Ministers
             and
             seruants
          
           of
           the
           high
           God
           and
           Sauiour
           of
           vs
           all
           ,
           can
           not
           once
           be
           lookt
           vpon
           ,
           or
           
             in
             any
             measure
          
           ,
           considered
           and
           eased
           ?
           Nor
           (
           so
           hardly
           are
           we
           ouerborne
           )
           must
           wee
           (
           if
           some
           mens
           obseruation
           faile
           them
           not
           )
           looke
           for
           any
           ease
           or
           amendment
           of
           these
           vnconscionable
           and
           iniurious
           dealings
           ,
           but
           account
           it
           well
           with
           vs
           ,
           if
           nothing
           harder
           or
           worse
           bee
           done
           against
           vs.
           On
           a
           time
           ,
           
           as
           I
           haue
           heard
           it
           told
           ,
           A
           Lyon
           and
           a
           man
           ,
           meeting
           at
           a
           Painters
           shop
           ,
           did
           both
           view
           the
           pictures
           there
           :
           among
           which
           they
           spied
           one
           wherein
           was
           painted
           
             a
             man
             strangling
             a
             lyon
          
           .
           Thou
           seest
           ,
           
             quoth
             the
             man
          
           ,
           that
           men
           are
           stronger
           then
           lyons
           .
           But
           ,
           
             said
             the
             Lyon
          
           ,
           If
           Lyons
           could
           paint
           as
           men
           do
           ,
           thou
           shouldest
           see
           more
           men
           strangled
           by
           lyons
           ,
           then
           lyons
           by
           men
           .
           Apply
           it
           well
           ,
           and
           this
           is
           a
           true
           tale
           still
           .
        
         
           
           Some
           may
           happely
           maruell
           ,
           why
           now
           of
           late
           ,
           wee
           doe
           more
           complaine
           of
           ,
           and
           repine
           at
           customes
           ,
           
           prescriptions
           ,
           &c.
           then
           formerly
           men
           haue
           done
           ?
        
         
           The
           reason
           or
           cause
           is
           apparant
           .
           
           1.
           
           Because
           now
           they
           are
           become
           ,
           
             thorough
             the
             alteration
             of
             times
          
           ,
           farre
           more
           preiudiciall
           to
           the
           Church
           then
           heretofore
           they
           were
           .
           While
           prices
           of
           things
           continued
           at
           any
           indifferent
           rate
           ,
           the
           ods
           twixt
           them
           and
           the
           tithe
           it selfe
           ,
           for
           which
           they
           were
           paid
           ,
           was
           not
           much
           :
           but
           now
           ,
           the
           one
           by
           many
           degrees
           (
           
             ten
             or
             twelue-fold
          
           sometimes
           )
           so
           farre
           exceeding
           the
           other
           ,
           we
           are
           
             not
             able
          
           to
           beare
           the
           inequality
           and
           detriment
           thereof
           any
           longer
           .
           The
           truth
           whereof
           in
           this
           little
           Table
           ,
           may
           easily
           be
           seene
           .
        
         
           Inprimis
           for
           grounds
           ,
           
           where
           the
           Customarie
           paie
           is
           but
           10.
           or
           12.
           shillings
           ,
           
             per
             an
          
           .
           the
           tithe
           is
           worth
           3.
           or
           4.
           lib.
           at
           least
           .
        
         
           
             Item
             for
             a
          
           
             
               goose
               ,
            
             
               pigge
               ,
            
             
               lambe
               ,
            
             
               clafe
               ,
            
             
               colte
               ,
               
                 
                   vnder
                   seauen
                   a
                   
                     
                       qu.
                       
                    
                     
                       ob
                       .
                    
                     
                       ob
                       .
                    
                     
                       ob
                       ,
                    
                     
                       i.d.
                       
                       
                         
                           worth
                           at
                           least
                           
                             
                               j.d.
                               
                            
                             
                               ij
                               .
                               d
                               .
                            
                             
                               iij.
                               d
                               .
                            
                             
                               viij
                               .
                               d
                            
                             
                               ij.s.
                               
                            
                          
                        
                      
                    
                  
                
              
            
             
               garden
               ,
               —
               but
            
             
               orchard
            
             
               acre
               of
               medow
               .
            
             
               cowes
               milke
               .
               
                 
                   j.d.
                   
                
                 
                   ij
                   .
                   d
                   .
                
                 
                   iij.
                   d
                   .
                
                 
                   ij
                   .
                   d
                   .
                   
                     
                       worth
                       at
                       least
                       
                         
                           iiij
                           .
                           d
                        
                         
                           xx
                           .
                           d
                        
                         
                           ij.s.
                           
                        
                         
                           ij.s.
                           
                        
                      
                    
                  
                
              
            
          
        
         
           Summa
           ,
           but
           x.
           d.ob.qu
           .
           insteed
           of
           ix
           .
           s.ij.d.
           
        
         
           All
           which
           rates
           
             at
             first
          
           ,
           no
           doubt
           ,
           were
           equal
           at
           least
           to
           the
           worth
           of
           the
           thing
           rated
           ,
           as
           to
           him
           that
           is
           any
           thing
           versed
           in
           the
           stories
           of
           our
           land
           ,
           and
           acquainted
           with
           the
           course
           of
           Tithing
           in
           ancient
           times
           ,
           may
           easily
           appeare
           .
        
         
           A
           tast
           whereof
           (
           passing
           by
           the
           more
           ancient
           yeares
           ,
           
           wherin
           wheat
           at
           xvj
           .
           shillings
           ,
           and
           xij
           shillings
           ,
           a
           quarter
           ,
           was
           counted
           a
           great
           dearth
           :
           because
           in
           plentifull
           yeares
           it
           was
           but
           at
           xviij
           ,
           pen.
           or
           ii
           .
           shillings
           ,
           and
           in
           ordinarie
           yeares
           at
           iii.
           shillings
           iiii
           .
           d.iiii
           .
           shillings
           ,
           
           the
           quarter
           ,
           
           and
           by
           conseq
           .
           other
           things
           (
           for
           backe
           and
           belly
           )
           both
           at
           the
           like
           rate
           .
           For
           ,
           note
           it
           who
           so
           will
           ,
           with
           corne
           the
           prices
           of
           all
           things
           else
           ,
           doe
           rise
           and
           fall
           .
           )
           the
           vnpartiall
           Reader
           may
           take
           of
           this
           one
           instance
           ,
           which
           tels
           vs.
           That
           in
           the
           time
           of
           King
           Edward
           the
           second
           ,
           
           by
           a
           generall
           proclamation
           (
           the
           prices
           of
           victuals
           ,
           belike
           ,
           beginning
           ,
           beyond
           their
           former
           and
           vsuall
           rates
           to
           rise
           )
           strict
           order
           was
           taken
           ,
           That
           no
           oxe
           stalled
           or
           corne-fed
           ,
           should
           be
           sold
           for
           more
           then
           —
           xvj
           .
           s.
           a
           fat-stalled
           cow
           at
           xij
           .
           s.
           another
           cow
           at
           x.s.
           Item
           that
           a
           fat
           mutton
           corn-fed
           ,
           or
           whose
           wooll
           is
           well
           growne
           ,
           be
           sold
           but
           at
           xx
           .
           d.
           a
           fat
           mutton
           shorn
           at
           xiiij
           .
           d.
           and
           a
           fat
           hogge
           of
           two
           yeares
           old
           at
           iij.
           s.
           iiij
           .
           d.
           Item
           a
           fat
           goose
           but
           at
           ij
           .
           d.
           ob
           .
           in
           the
           citty
           ,
           
           at
           iij.
           d.
           a
           fat
           Capon
           at
           ij
           .
           d.
           but
           in
           the
           Cittie
           at
           two
           ij
           .
           d.
           ob
           .
           a
           fat
           hen
           at
           j.
           d.
           but
           in
           the
           citty
           at
           j.
           d.
           ob
           .
           two
           chickens
           for
           j.
           d.
           in
           the
           citty
           at
           j.
           d.
           ob
           .
           4.
           pigeons
           for
           j.
           d.
           in
           the
           citty
           but
           3.24
           .
           egges
           for
           a
           penny
           ,
           and
           in
           the
           citty
           but
           20.
           &c.
           
           These
           being
           the
           highest
           prices
           then
           ,
           what
           were
           they
           ,
           may
           we
           ghesse
           ,
           in
           some
           former
           yeares
           ,
           before
           they
           came
           to
           this
           height
           ?
        
         
           And
           that
           the
           succeeding
           yeares
           ,
           from
           age
           to
           age
           ,
           euen
           till
           the
           end
           of
           
             K.
             Hen.
          
           8.
           his
           reigne
           ,
           little
           differed
           from
           those
           ,
           not
           only
           the
           generall
           report
           of
           many
           aged
           men
           ,
           yet
           ,
           or
           but
           lately
           liuing
           ,
           may
           assure
           vs
           ,
           but
           also
           ,
           besides
           the
           historie
           of
           those
           times
           ,
           the
           sundry
           statutes
           from
           time
           to
           time
           enacted
           ,
           
           do
           declare
           :
           as
           namely
           that
           An.
           15.
           
           Hen.
           6.
           
           That
           it
           shall
           be
           lawfull
           to
           transport
           corne
           ,
           when
           wheate
           doth
           not
           exceede
           vj.
           s.
           viij
           .
           d.
           and
           barly
           iij
           s.
           iiij
           .
           d.
           the
           quarter
           :
           and
           that
           24.
           
           Hen.
           8.
           
           
           That
           Beiffe
           and
           Porke
           must
           be
           sold
           not
           aboue
           an
           half-penny
           ,
           
           mutton
           or
           veale
           not
           aboue
           3.
           farthings
           the
           pownd
           weight
           :
           and
           that
           in
           such
           places
           or
           counties
           where
           such
           flesh
           
             is
             vsually
             sold
          
           for
           lesse
           prices
           ,
           they
           must
           so
           continue
           .
           By
           which
           little
           glance
           ouer
           the
           course
           of
           times
           ,
           euen
           
             from
             the
             Conquest
             till
             our
             age
             ,
          
           for
           
           some
           hundreds
           of
           yeares
           together
           it
           appeareth
           euidently
           that
           the
           prices
           of
           things
           continued
           at
           so
           low
           a
           rate
           ,
           that
           (
           as
           I
           haue
           said
           )
           the
           tithe
           thereof
           could
           not
           exceede
           those
           customarie
           valewes
           ,
           which
           now
           appeare
           so
           vnequall
           .
        
         
           2.
           
           When
           any
           custome
           maketh
           more
           for
           the
           church
           then
           for
           the
           parishionor
           ,
           then
           we
           can
           not
           hold
           it
           .
           It
           is
           then
           forsooth
           ,
           
             Penium
             in
             Vatinium
          
           right
           ,
           not
           a
           custome
           ,
           but
           
             a
             Case
          
           or
           some
           thing
           else
           
             without
             conscience
          
           .
           As
           if
           it
           were
           not
           as
           good
           and
           as
           great
           reason
           ,
           that
           a
           custome
           should
           stand
           ,
           when
           it
           makes
           for
           vs
           ,
           as
           when
           it
           makes
           against
           vs.
           
        
         
           3.
           
           Heretofore
           we
           had
           the
           fauour
           in
           law
           ,
           now
           and
           then
           to
           interrupt
           an
           euill
           custome
           ,
           so
           that
           there
           was
           some
           hope
           that
           in
           time
           diuers
           of
           them
           might
           haue
           beene
           broken
           ,
           and
           we
           haue
           recouered
           our
           ancient
           right
           :
           but
           now
           by
           a
           new
           kinde
           of
           doctrine
           ,
           &
           strange
           sense
           of
           the
           law
           ,
           the
           force
           of
           them
           is
           so
           confirmed
           against
           vs
           ,
           that
           not
           onely
           there
           is
           no
           possibility
           of
           breaking
           of
           any
           that
           now
           stand
           ,
           but
           also
           there
           is
           feare
           ,
           that
           some
           of
           those
           (
           I
           speake
           but
           what
           I
           know
           )
           which
           formerly
           were
           dead
           and
           extinct
           ,
           may
           be
           reuiued
           againe
           .
        
         
           4.
           
           And
           generally
           such
           way
           or
           rather
           so
           many
           waies
           are
           put
           in
           vre
           for
           the
           ingēdring
           &
           multiplying
           of
           this
           viperous
           brood
           ,
           that
           likely
           it
           is
           ,
           that
           in
           time
           ,
           and
           that
           in
           short
           time
           too
           ,
           
             all
             our
             tithes
             wil
             be
             turned
          
           ,
           as
           already
           no
           smal
           part
           are
           ,
           into
           
             Customes
             ,
             Prescriptions
          
           ,
           &c.
           
        
         
           All
           which
           considered
           ,
           Let
           no
           man
           blame
           vs
           ,
           that
           wee
           so
           much
           disclame
           them
           ,
           nor
           dislike
           that
           wee
           so
           farre
           condemne
           them
           :
           but
           rather
           ,
           Let
           euery
           one
           that
           wisheth
           well
           vnto
           the
           church
           ,
           that
           hath
           a
           loue
           vnto
           the
           cleargie
           ,
           and
           desireth
           the
           prosperity
           and
           furtherance
           of
           the
           Gospell
           amongst
           vs
           ,
           ioyne
           his
           hand
           with
           ours
           in
           this
           so
           holy
           aad
           necessarie
           a
           worke
           ,
           and
           helpe
           what
           hee
           may
           ,
           to
           pull
           vp
           by
           the
           rootes
           
             these
             noxious
             
             weedes
          
           and
           pestiferous
           plants
           ,
           with
           our
           heauenly
           Father
           neuer
           planted
           ,
           assured
           ,
           so
           long
           as
           they
           stand
           ,
           the
           church
           can
           not
           but
           fal
           ,
           and
           the
           more
           they
           do
           increase
           and
           grow
           ,
           the
           more
           will
           both
           learning
           and
           religion
           fade
           and
           decay
           .
        
         
           We
           craue
           herein
           no
           other
           fauour
           nor
           benefit
           ,
           then
           such
           as
           in
           like
           cases
           others
           haue
           obtained
           at
           full
           ;
           and
           then
           can
           by
           no
           iust
           reason
           and
           sufficient
           cause
           bee
           denied
           vs
           :
           and
           therefore
           doe
           hope
           ,
           we
           shall
           at
           length
           ,
           though
           with
           much
           importunitie
           ,
           obtaine
           .
        
         
           The
           yeilding
           whereof
           ,
           and
           so
           the
           restoring
           vs
           
             all
             our
             tithes
             in
             Kind
          
           ,
           would
           yeild
           vs
           these
           great
           ,
           needfull
           and
           present
           commodities
           .
        
         
           
           1.
           
           The
           minister
           should
           haue
           (
           in
           most
           places
           )
           a
           sufficient
           Liuing
           :
           the
           on
           halfe
           whereof
           ,
           and
           more
           many
           tymes
           ,
           his
           parishnors
           ,
           by
           your
           customes
           ,
           prescriptions
           ,
           &c.
           deteine
           from
           him
           .
        
         
           2.
           
           The
           Condition
           of
           all
           places
           would
           bee
           alike
           ,
           whereas
           now
           a
           man
           knowes
           not
           ,
           what
           his
           liuing
           is
           ,
           how
           great
           soeuer
           the
           parish
           be
           ,
           till
           he
           know
           ,
           what
           customes
           and
           prescriptions
           ,
           &c.
           are
           there
           :
           which
           commonly
           ,
           the
           greater
           the
           parish
           is
           ,
           the
           worse
           ,
           and
           the
           more
           they
           are
           .
        
         
           3.
           
           We
           should
           be
           the
           better
           able
           to
           keepe
           Hospitalitie
           and
           releeue
           the
           poore
           .
        
         
           4.
           
           Wee
           should
           bee
           well
           able
           to
           paie
           to
           the
           Kings
           Maiestie
           his
           Tenthes
           and
           Subsidies
           ,
           which
           now
           to
           many
           of
           vs
           ,
           is
           a
           burthen
           heauie
           to
           bee
           borne
           .
        
         
           5.
           
           Wee
           should
           with
           the
           better
           ease
           bee
           able
           to
           forbeare
           (
           that
           whereof
           there
           is
           great
           neede
           but
           little
           hope
           )
           
             the
             Restoring
          
           (
           I
           meane
           )
           
             of
             Impropriations
          
           ,
           while
           as
           the
           rest
           paide
           vs
           in
           kinde
           ,
           if
           the
           Composition
           for
           the
           Vycaridge
           bee
           any
           thing
           indifferent
           ,
           would
           of
           it selfe
           ,
           for
           the
           most
           part
           ,
           be
           
             a
             tollerable
          
           maintenance
           .
        
         
         
           6.
           
           Suytes
           for
           Tithes
           ,
           would
           be
           both
           fewer
           and
           easier
           .
           For
           neyther
           would
           they
           be
           so
           lyable
           to
           the
           common
           law
           :
           nor
           could
           they
           be
           so
           clogged
           with
           odious
           and
           sencelesse
           prohibitions
           ,
           as
           now
           they
           are
           .
        
         
           These
           motiues
           beeing
           so
           reasonable
           ,
           
           &
           the
           spoiles
           and
           losses
           which
           other
           waies
           we
           do
           sustaine
           ,
           so
           great
           ;
           little
           can
           our
           people
           doe
           for
           vs
           ,
           if
           in
           part
           of
           recompence
           ,
           they
           cannot
           finde
           in
           their
           hearts
           
             these
             onely
          
           viz
           :
           our
           Tithes
           in
           kinde
           ,
           to
           restore
           vnto
           vs
           at
           full
           .
        
         
           iiij
           Fourthly
           and
           lastly
           ,
           many
           times
           we
           are
           
             by
             couetous
             and
             contentious
             persons
          
           denied
           our
           dues
           ,
           and
           in
           forced
           ,
           if
           we
           will
           haue
           ought
           ,
           to
           recouer
           it
           by
           force
           of
           Law.
           But
           then
           good
           Lord
           ,
           what
           a
           Labyrinth
           of
           labours
           ,
           what
           an
           heape
           of
           mischiefes
           and
           perills
           by
           vexations
           and
           troubles
           ,
           by
           combinations
           and
           plots
           ,
           by
           expense
           and
           charge
           ,
           by
           losse
           of
           time
           and
           study
           ,
           distraction
           of
           minde
           and
           distast
           of
           men
           ,
           doe
           we
           cast
           our selues
           into
           ?
           that
           better
           were
           it
           many
           times
           for
           vs
           to
           haue
           lost
           more
           then
           we
           sought
           to
           recouer
           ,
           then
           to
           haue
           attempted
           it
           :
           and
           too
           late
           doe
           we
           repent
           our
           infortunate
           course
           .
        
         
           Wherein
           we
           aboue
           all
           the
           members
           of
           this
           common
           wealth
           ,
           aboue
           all
           the
           Inhabitants
           of
           this
           land
           ,
           may
           iustly
           bewaile
           our
           miserie
           ,
           and
           hard
           condition
           ,
           for
           that
           whereas
           for
           our
           office
           and
           callings
           sake
           verie
           fit
           and
           necessarie
           it
           were
           ,
           that
           our
           things
           might
           ,
           so
           plainely
           and
           peaceably
           be
           setled
           vnto
           vs
           ,
           that
           we
           might
           not
           need
           to
           goe
           to
           law
           for
           them
           at
           all
           ;
           or
           if
           ,
           through
           the
           peruersenesse
           of
           men
           ,
           that
           sometime
           be
           requisite
           ,
           that
           we
           might
           be
           dispatched
           with
           such
           fauour
           and
           ease
           both
           to
           our
           bodies
           and
           our
           purses
           ,
           as
           might
           not
           either
           weary
           out
           the
           one
           ,
           or
           wast
           out
           the
           other
           ,
           nor
           distract
           vs
           from
           the
           performance
           of
           our
           duties
           .
           Now
           alas
           ,
           so
           are
           we
           vexed
           with
           long
           and
           tedious
           suites
           ;
           so
           are
           we
           crossed
           with
           Prohibitions
           and
           Consultations
           ,
           
           so
           are
           we
           remooued
           from
           one
           court
           to
           another
           ;
           so
           are
           we
           driuen
           from
           one
           law
           to
           another
           ;
           so
           are
           we
           consumed
           and
           exhausted
           with
           trauell
           and
           expenses
           ,
           as
           if
           either
           men
           delighted
           aboue
           other
           to
           vexe
           vs
           :
           or
           cared
           little
           what
           wrong
           and
           despite
           is
           done
           vs
           :
           or
           were
           agreed
           by
           such
           extremities
           so
           to
           handle
           and
           encomber
           vs
           ,
           as
           either
           they
           would
           wring
           from
           vs
           ,
           or
           we
           should
           be
           weary
           of
           altogether
           :
           this
           being
           
             the
             ordinary
             euent
          
           of
           our
           trials
           ,
           let
           the
           case
           and
           cause
           be
           neuer
           so
           plaine
           and
           iust
           ,
           that
           we
           must
           returne
           by
           loosers
           lane
           ,
           or
           beggers
           bush
           .
        
         
           Happie
           therefore
           were
           we
           
             in
             dieb
             .
             illis
          
           ,
           when
           our
           causes
           (
           in
           manner
           all
           )
           were
           tried
           within
           our
           owne
           Consistories
           ,
           and
           we
           needed
           seldome
           to
           goe
           farther
           for
           triall
           of
           our
           right
           by
           day
           ,
           then
           we
           could
           returne
           home
           againe
           at
           night
           :
           when
           ordinarily
           the
           charge
           of
           a
           suite
           was
           fewer
           shillings
           then
           now
           it
           is
           pounds
           ,
           and
           the
           time
           not
           aboue
           so
           many
           moneths
           as
           now
           yeares
           :
           when
           Prohibitions
           were
           as
           rare
           as
           now
           they
           are
           common
           ,
           and
           the
           statutes
           on
           which
           they
           are
           grounded
           ,
           had
           either
           their
           names
           not
           knowne
           ,
           or
           their
           sense
           otherwise
           deliuered
           .
        
         
           We
           deny
           not
           ,
           but
           that
           some
           Prohibitions
           ,
           (
           
             P.
             de
             iure
          
           .
           )
           be
           necessarie
           as
           a
           pale
           or
           partition
           wall
           betwixt
           the
           2.
           
           Iurisdictions
           ,
           ecclesiasticall
           and
           temporall
           ,
           to
           keepe
           ,
           as
           banks
           each
           riuer
           within
           its
           owne
           channell
           ;
           each
           cause
           within
           its
           owne
           court
           :
           and
           we
           easily
           grant
           that
           there
           is
           and
           must
           be
           a
           twofold
           Iurisdiction
           .
           But
           till
           the
           one
           bee
           so
           confined
           and
           limited
           ,
           that
           it
           intrude
           not
           nor
           vsurpe
           vpon
           the
           other
           :
           and
           (
           which
           is
           the
           thing
           we
           specially
           complaine
           of
           )
           vntill
           the
           meanes
           of
           Limitation
           ,
           bee
           onely
           such
           ,
           or
           at
           least
           onely
           so
           vsed
           ,
           as
           may
           performe
           their
           proper
           and
           right
           vse
           and
           originall
           intention
           ,
           and
           bee
           not
           made
           (
           as
           
             Prohibitions
             de
             facto
          
           commonly
           fall
           out
           to
           be
           )
           as
           sluces
           that
           conuey
           all
           water
           to
           one
           Mill
           ,
           meanes
           to
           
           bring
           all
           causes
           into
           one
           Court
           ,
           wee
           can
           hope
           of
           no
           tollerable
           condition
           ,
           nor
           acknowledge
           that
           men
           doe
           to
           vs
           
             as
             they
             would
             be
             done
             vnto
             .
          
           So
           that
           (
           to
           conclude
           )
           better
           were
           it
           for
           vs
           ,
           
             rebus
             sic
             stantibus
          
           ,
           that
           our
           causes
           
             for
             Tythes
          
           were
           translated
           wholly
           from
           the
           one
           into
           the
           other
           iurisdiction
           .
           For
           then
           should
           we
           not
           be
           enforced
           ,
           as
           now
           full
           oft
           without
           any
           iust
           cause
           ,
           
           
           Iasonlike
           to
           runne
           hither
           and
           thither
           to
           trie
           and
           take
           them
           vp
           peece-meale
           :
           and
           so
           at
           least
           our
           vexation
           would
           somewhat
           bee
           diminished
           :
           our
           vndoing
           would
           the
           longer
           be
           deferred
           .
        
         
           These
           Christian
           Reader
           ,
           
           these
           I
           say
           ,
           be
           some
           ,
           and
           but
           some
           ,
           of
           those
           hard
           measures
           and
           vnequall
           dealings
           which
           are
           offered
           to
           vs
           of
           the
           Ministerie
           .
           Which
           who
           so
           well
           considereth
           off
           ,
           must
           needs
           acknowledge
           that
           
             that
             rule
             of
             Equitie
          
           ,
           which
           should
           guide
           and
           order
           all
           mens
           actions
           ,
           is
           little
           obserued
           toward
           vs
           :
           that
           few
           they
           be
           ,
           that
           
             doe
             to
             vs
             ,
             as
             they
             would
          
           (
           if
           the
           case
           were
           theirs
           )
           
             looke
             to
             be
             done
             vnto
          
           :
           and
           the
           most
           part
           are
           toward
           vs
           
             aboue
             others
          
           ,
           most
           carelesse
           of
           rendring
           vnto
           vs
           that
           
             double
             honour
          
           ,
           that
           condigne
           regard
           and
           reward
           ,
           which
           the
           Lawes
           of
           God
           and
           Nature
           ,
           the
           rule
           of
           Equitie
           and
           true
           Iustice
           requireth
           at
           their
           hands
           .
        
         
           Oh
           that
           England
           ,
           
           England
           ,
           I
           say
           would
           once
           awake
           out
           of
           this
           sinfull
           sleepe
           ,
           open
           her
           eyes
           to
           see
           this
           her
           ouer
           sight
           ;
           settle
           her
           heart
           ,
           and
           set
           her
           hands
           to
           reforme
           this
           euill
           now
           at
           the
           last
           .
           It
           is
           enough
           
             my
             deare
             Countrey
          
           ,
           that
           all
           this
           while
           thy
           name
           hath
           beene
           dishonoured
           with
           this
           corruption
           .
           
             Returne
             ,
             returne
          
           therefore
           yet
           at
           the
           last
           ,
           
           and
           doe
           (
           those
           which
           should
           haue
           beene
           )
           
             thy
             first
             workes
          
           .
        
         
           
             You
             lay
          
           impropriatours
           ,
           bethink
           yourselues
           ,
           before
           it
           be
           too
           late
           ,
           
           what
           it
           is
           ▪
           and
           whose
           it
           is
           that
           you
           keepe
           from
           the
           Church
           .
           Think
           with
           what
           equitie
           and
           conscience
           you
           can
           be
           partakers
           with
           the
           altar
           ,
           and
           not
           attend
           at
           the
           altar
           ?
           and
           reape
           so
           great
           an
           haruest
           of
           
           carnall
           things
           ,
           not
           sowing
           any
           spirituall
           ?
           Think
           what
           warrant
           you
           haue
           
             from
             God
          
           ,
           that
           he
           is
           pleased
           to
           forgoe
           
             his
             hallowed
             things
          
           ?
           
           and
           lose
           his
           
             sacred
             right
          
           ?
           and
           what
           assurance
           ,
           that
           yee
           shall
           escape
           his
           Iudgement
           ,
           and
           not
           incurre
           the
           danger
           of
           his
           curse
           ,
           
           for
           laying
           your
           
             prophane
             hands
          
           vpon
           his
           
             holy
             things
          
           ?
           his
           so
           many
           ,
           and
           so
           great
           things
           ?
           so
           long
           ere
           you
           were
           borne
           ,
           giuen
           vp
           ,
           deuoted
           and
           consecrated
           
             to
             his
             vse
             and
             seruice
          
           ?
           ▪
           Thinke
           well
           whether
           it
           be
           a
           truth
           in
           Diuinitie
           ,
           that
           
             without
             Restitution
          
           of
           any
           goods
           vnlawfully
           gotten
           or
           kept
           ,
           
           
             there
             is
             no
             Remission
          
           ?
           and
           (
           therefore
           )
           if
           you
           will
           haue
           any
           hope
           of
           pardon
           ,
           any
           peace
           of
           conscience
           ,
           any
           rest
           with
           God
           ,
           whether
           you
           are
           not
           bound
           to
           a
           Restitution
           ,
           to
           some
           tollerable
           restitution
           at
           the
           least
           ,
           of
           that
           ,
           which
           you
           thus
           deteine
           ?
           
             And
             consider
             in
             your
             hearts
             ,
             whether
             you
             do
             deale
             indifferently
             ,
             with
             equitie
             and
             a
             good
             conscience
             ,
             in
             that
             you
             see
             and
             suffer
             ,
             both
             Pastour
             and
             flocke
             ,
             Priest
             and
             People
             ,
             to
             lie
             and
             liue
             in
             want
             and
             need
             ,
             the
             one
             of
             temporall
             ,
             the
             other
             of
             spirituall
             things
             ,
             you
             ,
             the
             while
             deuouring
             that
             which
             should
             ,
             and
             would
             supply
             and
             fullfil
             them
             both
             ?
             and
             which
             properlie
             and
             originally
             was
             by
             God
             and
             man
             to
             that
             verie
             end
             and
             purpose
             allotted
             and
             allowed
             ?
             At
             whose
             hands
             wil
             the
             liues
             &
             
               of
               those
               men
            
             ,
             and
             the
             blood
             
               of
               those
               soules
            
             be
             required
             ?
          
        
         
           
           You
           Patrons
           remember
           your
           charge
           ,
           and
           indeuour
           to
           bee
           ,
           as
           you
           are
           termed
           ,
           not
           robbers
           and
           spoilers
           but
           
             Helpers
             ,
             Maintainers
             ,
             Preseruers
          
           and
           Defenders
           of
           your
           churches
           ,
           and
           the
           Rights
           thereof
           .
           Leaue
           off
           ,
           leaue
           off
           in
           time
           ,
           that
           buying
           and
           selling
           ,
           that
           chopping
           and
           changing
           of
           Benefices
           ,
           which
           is
           now
           so
           common
           among
           you
           .
           Giue
           vp
           ,
           render
           backe
           and
           restore
           againe
           those
           tythes
           and
           portions
           of
           tythes
           and
           Gleebe
           ,
           which
           as
           sweet
           and
           sat
           morsels
           ,
           many
           of
           you
           haue
           so
           greedily
           swallowed
           ,
           and
           most
           vniustly
           and
           sacrilegiouslie
           extorted
           from
           the
           Church
           .
           Thinke
           it
           
           not
           too
           much
           to
           serue
           God
           with
           your
           own
           goods
           ,
           
           and
           to
           pay
           him
           the
           tenth
           of
           your
           increase
           ,
           as
           well
           as
           any
           other
           of
           your
           parish
           .
           Thinke
           not
           that
           
             you
             must
          
           ,
           or
           can
           haue
           a
           priuiledge
           aboue
           the
           rest
           
             to
             be
             free
             from
             tithing
          
           ,
           or
           exempted
           from
           maintaining
           the
           Minister
           .
           
           Bee
           rather
           an
           example
           vnto
           others
           of
           well-doing
           ,
           and
           a
           president
           to
           the
           whole
           Parish
           of
           vpright
           dealing
           and
           true
           deuotion
           in
           that
           kind
           .
           Discharge
           the
           trust
           reposed
           in
           you
           ,
           as
           becommeth
           honest
           men
           ,
           and
           see
           that
           freely
           and
           faithfully
           you
           bestow
           that
           which
           is
           committed
           to
           your
           care
           .
           As
           you
           would
           be
           ashamed
           
             but
             once
          
           to
           rob
           any
           man
           by
           the
           high
           waies
           side
           ,
           so
           much
           more
           (
           for
           of
           the
           two
           this
           is
           the
           greater
           sinne
           )
           be
           ashamed
           to
           rob
           the
           Minister
           of
           the
           Church
           
             from
             yeere
             to
             yeere
          
           ,
           
           of
           that
           which
           he
           should
           liue
           vpon
           .
           Deceiue
           not
           your selues
           with
           his
           consent
           ,
           which
           either
           wickedly
           for
           greedinesse
           of
           filthy
           gaine
           ,
           conspireth
           with
           you
           to
           worke
           iniquity
           :
           or
           cowardly
           ,
           as
           a
           true
           man
           his
           purse
           to
           a
           thiefe
           ,
           yeeldeth
           to
           you
           ,
           for
           feare
           :
           or
           miserablie
           for
           his
           need
           ,
           is
           contented
           ,
           as
           a
           poore
           man
           in
           his
           want
           ,
           to
           hold
           his
           peace
           ,
           and
           take
           what
           you
           
             will
             spare
          
           ,
           and
           hee
           can
           get
           .
           His
           consent
           in
           this
           case
           is
           nothing
           ,
           both
           because
           it
           is
           coacted
           ,
           and
           not
           meerely
           voluntarie
           ,
           and
           because
           the
           right
           Originallie
           is
           in
           God
           ,
           not
           in
           him
           .
           Think
           not
           that
           Money
           ,
           that
           goods
           so
           vniustly
           ,
           so
           wickedly
           ,
           so
           sacrilegiouslie
           gotten
           ,
           
           can
           prosper
           .
           Stolen
           
             waters
             are
             sweete
          
           :
           but
           how
           long
           ?
           and
           
             hid
             bread
             is
             pleasant
          
           :
           but
           to
           whom
           ?
           When
           you
           haue
           stript
           the
           poore
           Minister
           of
           all
           that
           hee
           hath
           ,
           and
           haue
           brought
           him
           to
           that
           miserie
           that
           the
           Iaile
           is
           readie
           to
           eate
           him
           ;
           and
           to
           that
           low
           estate
           that
           he
           cannot
           possibly
           ,
           probably
           at
           least
           ,
           recouer
           himselfe
           in
           7.
           happely
           not
           in
           20.
           yeares
           after
           ,
           do
           now
           laugh
           in
           your
           sleeues
           at
           his
           needinesse
           ?
           and
           make
           your selues
           merry
           with
           your
           prey
           ?
           
           
             Doe
             you
             sacrifice
             to
             your
             net
             ,
             and
             burne
             incense
             vnto
             your
             yarne
             ,
             because
             by
             them
             your
             portion
             is
             fat
             ,
             and
             your
             meate
             plenteous
             ?
          
           
           Are
           you
           resolued
           heathen-like
           ,
           
           that
           
             Dulcis
             lucri
             odor
             ,
             ex
             re
             qualibet
             :
          
           Gaine
           is
           good
           ,
           how
           euer
           it
           be
           gotten
           ?
           Yet
           be
           you
           assured
           ,
           and
           know
           it
           well
           ,
           yee
           godlesse
           wretches
           and
           mercilesse
           bloodsuckers
           ,
           
           That
           
             the
             crie
             of
             the
             poore
          
           ,
           of
           such
           poore
           Ministers
           &
           their
           families
           ,
           whom
           you
           haue
           thus
           beggered
           and
           spoiled
           ,
           and
           also
           of
           the
           poore
           of
           their
           Parishes
           ,
           that
           should
           and
           might
           ,
           if
           you
           had
           not
           thus
           rifled
           &
           disabled
           their
           Ministers
           ,
           haue
           beene
           relieued
           and
           refreshed
           by
           them
           ,
           
             doth
             ascend
             into
             the
             eares
             of
             the
             Lord
             of
             Sabbaoth
             ,
          
           and
           will
           procure
           a
           heauy
           curse
           ,
           and
           pull
           downe
           a
           hasty
           vengeance
           on
           you
           and
           your
           posterity
           ,
           that
           shal
           root
           out
           and
           cut
           off
           from
           you
           ,
           
           
             head
             and
             taile
             ,
             branch
             and
             rush
             in
             one
             day
             .
          
        
         
           
           Ye
           Parishioners
           ,
           defraud
           not
           your
           Pastors
           of
           their
           due
           and
           necessary
           maintenance
           .
           Let
           them
           haue
           
             those
             portions
          
           ,
           which
           God
           out
           of
           
             his
             owne
          
           ,
           and
           not
           
             your
             goods
          
           ,
           hath
           allotted
           them
           .
           Diminish
           no
           part
           thereof
           by
           your
           Customes
           ,
           Prescriptions
           ,
           and
           other
           like
           vnconscionable
           courses
           now
           adaies
           among
           you
           too
           common
           ,
           but
           
             doing
             to
             them
             as
             you
             would
             be
             done
             vnto
             ,
          
           let
           them
           as
           your selues
           do
           in
           your
           goods
           ,
           enioy
           the
           benefit
           of
           the
           time
           in
           theirs
           .
           You
           cannot
           but
           know
           in
           your
           hearts
           and
           consciences
           ,
           that
           it
           is
           no
           more
           possible
           for
           them
           to
           liue
           after
           the
           rates
           of
           former
           times
           ,
           then
           for
           your selues
           :
           and
           therfore
           you
           ought
           no
           more
           to
           vrge
           them
           thereto
           ,
           then
           you
           would
           bee
           content
           to
           be
           vrged
           to
           the
           like
           :
           
           which
           
             not
             one
             of
             you
          
           would
           be
           .
           Think
           not
           you
           can
           be
           excused
           by
           colour
           of
           custome
           ,
           or
           pretext
           of
           humane
           law
           ,
           
             to
             breake
             the
             law
             of
             God
             ,
          
           to
           debarre
           them
           of
           their
           due
           ,
           and
           deteine
           them
           in
           needines
           and
           want
           .
           Looke
           not
           ,
           while
           they
           are
           
             so
             euil
          
           dealt
           with
           ,
           that
           they
           should
           watch
           well
           for
           your
           soules
           ,
           or
           yeeld
           you
           plentifull
           store
           of
           heauenly
           things
           .
           While
           they
           doe
           it
           
             with
             griefe
          
           ,
           
           and
           great
           distraction
           of
           body
           and
           mind
           ,
           it
           cannot
           but
           be
           vnprofitable
           for
           you
           .
           They
           cannot
           
           labour
           for
           you
           ,
           as
           they
           might
           and
           would
           ,
           if
           they
           had
           fit
           and
           conuenient
           meanes
           .
           Well
           worthy
           are
           you
           to
           beare
           the
           losse
           and
           lacke
           of
           their
           labours
           ,
           and
           not
           worthy
           to
           reape
           better
           fruite
           ,
           which
           sustaining
           such
           hurt
           ,
           see
           the
           cause
           ,
           and
           seeke
           not
           the
           remedie
           ;
           more
           ,
           are
           the
           cause
           and
           will
           not
           be
           the
           amendment
           .
           I
           verily
           beleeue
           ,
           many
           of
           you
           are
           ashamed
           to
           see
           in
           what
           penurious
           case
           and
           needie
           state
           (
           many
           of
           )
           your
           Ministers
           do
           liue
           :
           and
           therefore
           I
           wonder
           how
           either
           your
           eyes
           can
           be
           so
           blind
           ,
           as
           not
           to
           see
           ,
           or
           your
           hearts
           so
           hardned
           ,
           as
           (
           seeing
           it
           )
           not
           to
           redresse
           the
           cause
           thereof
           .
           
             The
             law
             of
             
               God
               bids
               you
            
             :
             no
             law
             of
             mans
             
               forbids
               you
            
             to
             doe
             it
             :
             and
             yet
             ,
             as
             if
             either
             you
             ought
             not
             ,
             or
             else
             dared
             not
             ,
             you
             leaue
             it
             vndone
             .
          
           In
           ill
           doing
           many
           of
           you
           can
           be
           ready
           to
           runne
           one
           before
           another
           ,
           and
           to
           encourage
           and
           draw-on
           one
           the
           other
           :
           how
           commeth
           it
           then
           to
           passe
           ,
           that
           in
           weldoing
           all
           are
           so
           backward
           ,
           euery
           one
           is
           so
           afraid
           to
           be
           foremost
           ,
           and
           (
           in
           manner
           )
           none
           willing
           to
           be
           a
           leader
           ,
           or
           an
           ensample
           to
           the
           rest
           ?
           Be
           you
           assured
           that
           euen
           in
           this
           case
           too
           ,
           
           if
           you
           will
           not
           be
           of
           Ioshuahs
           minde
           ,
           that
           is
           ,
           resolued
           ,
           whatsoeuer
           others
           do
           ,
           that
           yet
           each
           one
           of
           you
           for
           his
           part
           will
           doe
           that
           is
           right
           and
           fit
           ,
           it
           will
           neuer
           be
           well
           .
           While
           you
           all
           tarrie
           to
           looke
           for
           all
           to
           ioyne
           and
           goe
           on
           with
           you
           ,
           it
           must
           needs
           be
           ,
           that
           all
           abide
           in
           sinne
           and
           none
           amendment
           be
           found
           among
           you
           .
        
         
           Lastly
           ,
           Let
           
             euery
             man
          
           in
           his
           seuerall
           place
           and
           calling
           ,
           from
           the
           highest
           to
           the
           lowest
           ,
           
           make
           this
           Rule
           the
           Leuell
           of
           all
           his
           actions
           ,
           his
           internall
           &
           externall
           actions
           ,
           viz.
           his
           thoughts
           ,
           his
           words
           ,
           and
           his
           deedes
           ,
           to
           all
           men-ward
           for
           bodie
           ,
           goods
           and
           name
           .
           Let
           him
           by
           it
           examine
           still
           what
           measure
           it
           is
           he
           doth
           offer
           to
           any
           other
           :
           assured
           ,
           that
           only
           is
           ,
           and
           can
           be
           the
           right
           and
           iust
           ,
           which
           is
           sutable
           to
           this
           rule
           ,
           and
           can
           abide
           ,
           as
           good
           gold
           the
           touch
           ,
           the
           tryall
           of
           this
           stone
           .
           Let
           him
           offer
           and
           do
           to
           another
           no
           way
           any
           thing
           that
           is
           
           contrary
           to
           this
           course
           .
           He
           doth
           but
           deceiue
           his
           own
           heart
           and
           blinde
           himselfe
           ,
           that
           thinkes
           his
           owne
           or
           other
           mens
           peruerse
           and
           disordered
           wils
           or
           desires
           ;
           other
           mens
           doings
           or
           examples
           ;
           any
           Custome
           or
           humane
           law
           ;
           or
           any
           other
           like
           precept
           ,
           can
           iustifie
           or
           beare
           him
           out
           therein
           .
           The
           Rule
           is
           so
           iust
           and
           perfect
           ,
           so
           plaine
           and
           pregnant
           ,
           so
           large
           and
           generall
           ,
           that
           against
           it
           no
           iust
           exception
           can
           bee
           taken
           ,
           no
           lawfull
           priuiledge
           or
           sufficient
           exemption
           can
           be
           pretended
           .
           Wherfore
           ,
           and
           in
           a
           word
           ,
           as
           the
           wise
           man
           saith
           ,
           
             Whatsoeuer
             thou
             takest
             in
             hand
          
           ,
           
           
             Remember
             thy
             end
             ,
             and
             thou
             shalt
             neuer
             doe
             amisse
             :
          
           so
           I
           ,
           Let
           euery
           man
           in
           all
           passages
           betwixt
           him
           and
           other
           men
           ,
           remember
           well
           this
           one
           sentence
           ,
           and
           do
           thereafter
           ,
           
             Doe
             as
             thou
             wouldest
             be
             done
             vnto
             ,
          
           and
           surely
           he
           shall
           not
           ,
           he
           can
           not
           doe
           amisse
           .
           Such
           dealing
           ,
           such
           doing
           shal
           make
           equity
           to
           abound
           in
           the
           land
           ,
           and
           integritie
           to
           ouerflow
           the
           earth
           .
           It
           shall
           make
           mens
           workes
           to
           shine
           before
           men
           :
           
           and
           men
           themselues
           being
           
             blamelesse
             and
             pure
          
           ,
           euen
           as
           the
           
             sonnes
             of
             God
             without
             rebuke
             in
             the
             midst
             of
             a
             naughtie
             and
             crooked
             nation
          
           to
           shine
           ,
           
           
             as
             lights
             in
             the
             world
          
           .
           Finally
           ,
           it
           shall
           make
           them
           of
           their
           
             calling
             and
             election
             sure
          
           :
           
           and
           
             minister
             to
             them
          
           assured
           hope
           ,
           when
           these
           their
           mortall
           daies
           are
           ended
           ,
           with
           the
           immortall
           Angels
           and
           blessed
           Saints
           ,
           to
           inhabite
           those
           celestiall
           and
           glorious
           mansions
           ,
           and
           inherite
           those
           eternall
           and
           vnspeakable
           ioyes
           ,
           which
           there
           are
           prepared
           for
           those
           that
           haue
           done
           and
           doe
           here
           the
           will
           ,
           
           
             euen
             this
             will
          
           of
           their
           Father
           which
           is
           in
           heauen
           .
           To
           whom
           with
           his
           only
           sonne
           Ie-Christ
           our
           Lord
           and
           Sauiour
           ,
           and
           the
           blessed
           spirit
           of
           them
           both
           
             the
             holy
             Ghost
          
           our
           Sanctifier
           and
           Comforter
           ,
           three
           persons
           and
           one
           euerliuing
           God
           ,
           be
           ascribed
           and
           rendred
           all
           praise
           ,
           honour
           and
           glory
           for
           euer
           and
           euer
           .
           Amen
           .
        
         
           FINIS
           .
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A21109-e120
           
             2.
             
             Thess.
             1.8
             Eph.
             4.18
             .
          
           
             Math.
             7.21
             .
          
           
             Math.
             5.16
             .
             1.
             
             Pet.
             2.12
             .
          
           
             Math.
             7.12
             .
          
           
             Iam.
             2.8
             .
          
           
             *
             
               Viz
               ,
               in
               my
               Maintenance
               of
               the
               Minist
               .
               and
               my
               two-fold
               Tribute
               .
            
          
        
         
           Notes for div A21109-e1910
           
             Rom.
             2.15
             .
          
           
             Gen.
             2.17
             .
          
           
             Math.
             19.17
             .
          
           
             Math.
             5.17
             .
          
           
             August
             .
          
           
             Math.
             22.37
             .
          
           
             Math.
             7.12
             .
          
           
             Iam.
             2.8
             .
          
           
             The
             Diuision
             .
          
           
             j
             The
             Author
             is
             Christ.
             Which
             argues
             1.
             
             This
             law
             to
             be
             perfect
             and
             good
             .
             Math.
             16.16
             .
             Ioh.
             1.14
             .
             and
             17.
             
          
           
             Prou.
             8.22
             .
             Collos.
             1.6
             .
             Heb.
             1.2
             .
             Ioh.
             1.3
             .
             1.
             
             Cor.
             15.27
             .
             Heb.
             2.8
             .
             Math.
             28.18
             .
             Gen.
             18.25
             .
          
           
             1.
             
             Thess.
             5.21
             .
          
           
             2.
             
             To
             extend
             &
             pertaine
             vnto
             all
             .
          
           
             3.
             
             To
             conteine
             a
             blessing
             to
             them
             that
             keepe
             it
             :
             and
             a
             curse
             to
             them
             that
             breake
             it
             .
          
           
             Reuel
             .
             1.18
             .
          
           
             Leuit.
             26.
             
          
           
             Deut.
             28.
             &c.
             
          
           
             ij
             The
             forme
             wherein
             Breuitie
             and
             Perspicuitie
             .
          
           
             
               D.
               Bois
               .
               Dom.
               Trin.
            
             18.
             p.
             130.
             
          
           
             iij
             The
             Sence
             twofold
             .
             viz.
             
          
           
             the
             matter
             .
             the
             manner
             .
          
           
             1.
             
             Matter
             ,
             cōprehending
             
               
                 our
                 thoughts
                 .
              
               
                 our
                 words
                 .
              
               
                 our
                 deeds
                 .
              
            
          
           
             Gathered
             ,
             frō
             the
             nature
             and
             vse
             of
             this
             law
             .
             Rom.
             7.14
             .
          
           
             
               Calu.
               Instit.
               l.
            
             2
             cap.
             8.
             sect
             .
             6.
             
          
           
             Which
             therefore
             is
             not
             very
             easie
             to
             be
             obserued
             .
          
           
             
               Ferus
               in
               loc
               .
               fol.
            
             119.
             
          
           
             Iam.
             3.6
             .
          
           
             Math.
             19.20
             .
          
           
             
               Ludolph
               .
               de
               vit
               .
               Chr.
               par
               .
               I.
               c.
            
             39.
             
          
           
             Psal.
             19.12
             .
          
           
             Dan.
             9.5
             .
          
           
             Iam.
             3.2
             .
          
           
             2.
             
             Manner
             ,
             and
             that
             1.
             
             Negatiuely
             .
             2.
             
             Affirmatiuely
             .
          
           
             Negatiuely
             .
             1.
             
             Not
             as
             we
             will
             or
             lust
             or
             doe
             .
          
           
             Rom.
             2.15
             .
          
           
             Gen.
             6.5
             .
          
           
             Math.
             20.
             
             Rom.
             9.20
             .
             1.
             
             Chro.
             29.11
             Luke
             16.1
             .
          
           
             Math.
             25.
             
          
           
             Iob.
             38.11
             .
          
           
             Deut.
             5.32
             .
             &
             12.8
             .
          
           
             2
             Not
             as
             others
             do
             to
             vs.
             
          
           
             Rom.
             12.17
             .
             1.
             
             Pet.
             3.9
             .
          
           
             Math.
             5.40
             .
          
           
             Xenophon
             .
          
           
             Pericles
             .
          
           
             2.
             
             Cor.
             5.10
             .
          
           
             3
             Not
             as
             other
             men
             doe
             to
             them
             .
          
           
             
               
                 Aug.
                 ep
              
               .
               89.
               
                 ad
                 Casulan
              
               .
            
             
               
                 Laert.
                 Diog.
                 de
                 vi
                 .
                 &
                 mor.
                 Philosoph
                 .
              
            
             
               
                 Senec.
                 in
                 Prouerb
              
               .
            
          
           
             Math.
             7.13
             .
          
           
             Iohn
             7.48
             .
          
           
             Luke
             16.20
             .
             
               Leo
               Pap.
               ser.
               de
               Ieium
               .
               Nic.
               I.
               act
               .
               Mich.
               Imparat
               .
            
          
           
             Cicero
             .
          
           
             Not
             as
             men
             themselues
             would
             .
          
           
             
               Galen
               .
               lib.
            
             4.
             
               de
               morb
               .
               cap.
            
             10.
             
             
               Valesc
               .
               de
               Tar.
               in
               Philon.
               lib.
            
             4.
             cap.
             8.
             
          
           
             Gen.
             39.
             
          
           
             2.
             
             Kin.
             5.
             
          
           
             Hab.
             2.15
             .
          
           
             
               Reg.
               iur
               .
               an
               t
               .
               Aug.
               cont
               .
               mend
               .
               ad
               Consent
               .
               c.
            
             7.
             
          
           
             5
             Not
             as
             we
             haue
             beene
             accustomed
             .
          
           
             Math.
             15.3
             .
             Mark.
             7.9
             .
          
           
             
               Aug.
               De
               vnic
               .
               ●apt
               .
               lib.
            
             2.
             
          
           
             
               Cypr.
               cont
               .
               Aquar
            
             .
          
           
             
               Iustin.
               Cod.
               li.
            
             8.
             tit
             .
             55.
             lib.
             2.
             
             
               Const.
               ff
               .
               de
               leg
               .
               &
               Senatus
               l.
               
            
          
           
             
               Greg.
               decr
               .
               lib.
            
             1.
             
               tit
               .
               Consuet
               .
               cap.
            
             10.
             
             &
             11.
             
               &
               lib.
            
             3.
             
               tit
               .
               de
               vi
               .
               honest
               .
               cler
               .
               c.
            
             12.
             &c.
             
          
           
             
               Bb.
               Iewel
               ,
               Reply
               .
               p.
            
             21.
             
             
               Pet.
               Mart.
               loc
               .
               commu
               .
               class
               .
            
             1.
             cap.
             10.
             
             §.
             7.
             
             
               R.
               Gualt
               .
               in
               Math.
               hom
               .
            
             64.
             
             
               A.
               Will.
               in
               Synop
               .
               contr
               .
            
             2.
             q.
             3.
             and
             many
             o●hers
             .
          
           
             Gen.
             28.26
             .
          
           
             Ioh.
             18.39
             .
             Mark.
             15.8
             .
          
           
             Act.
             3.14
             .
             1.
             
             Pet.
             2.22
             .
             
               See
               P.
               Mart.
               loc
               .
               com
               .
               class
               .
            
             1.
             cap.
             10.
             
             
               Graft
               .
               chron
               .
               par
            
             .
             7.
             pag.
             81.
             
             &
             82.
             
          
           
             
               Fem.
               Mon.
               in
               the
               cond
               .
               Babing
               in
            
             Gen.
             c.
             19.
             
             
               Aug.
               Ench.
               ad
               Lauren.
               cap.
            
             80.
             
             Obiect
             .
          
           
             Answ.
             
          
           
             
               Decret
               .
               lib.
            
             1.
             tit
             .
             4.
             
             
               De
               consu
               .
               cap.
               vlt.
            
             
          
           
             Math.
             5.
             
             &
             15.
             
          
           
             6
             Not
             as
             the
             lawes
             of
             the
             land
             bid
             or
             permit
             you
             .
          
           
             Rom.
             13.1
             .
             1.
             
             Pet.
             2.13
             .
          
           
             Act.
             5.29
             .
          
           
             
               Tul.
               Offic.
               l.
            
             1.
             p.
             17.
             
             
               Cat.
               de
               mor.
               lib.
            
             3.
             
          
           
             Examples
             .
          
           
             1
             In
             temporall
             .
          
           
             4.
             
             In
             ecclesiasticall
             causes
             .
          
           
             
               Lindw
               .
               provinc
               .
               lib.
            
             5.
             
               tit
               .
               de
               accus
               .
               cap.
               Nulli
               .
            
          
           
             *
             In
             my
             two-fold
             Tribute
             .
          
           
             *
             As
             
               Master
               Carlt.
            
             in
             his
             treat
             .
             of
             Tithes
             .
             
               D.
               Ridl
            
             .
             in
             his
             view
             of
             lawes
             .
             Mr.
             
               Butl.
               in
               Fem.
               Monar
               .
               D.
               Gard.
            
             in
             Scourge
             of
             Sacriledge
             .
             Mr.
             
               Sklaters
               Min.
            
             portion
             .
             
               Mr.
               Roberts
            
             in
             The
             reuenues
             of
             the
             Gospel
             ,
             &c.
             
          
           
             1.
             
             Pet.
             2
             .
             13●
             
          
           
             Acts
             24.16
             .
          
           
             Affirmatiuely
             
          
           
             The
             right
             sense
             ,
             viz.
             As
             we
             would
             others
             should
             do
             do
             to
             vs.
             
          
           
             A
             Caution
             :
             so
             as
             our
             will
             be
             iust
             ,
             reasonable
             ,
             and
             orderly
             .
          
           
             
               S.
               Aug.
               de
               serm
               .
               Domini
               in
               monte
               .
               lib.
            
             2.
             c.
             34.
             
          
           
             
               Iansen
               .
               Com.
               in
               Concord
               .
               Euang.
               cap.
            
             43.
             
          
           
             
               Examples
               .
               
                 Perkins
                 in
                 loc
                 .
                 p.
              
               460.
               
            
             
               
                 Fer.
                 in
                 loc
                 .
                 fol.
              
               119.
               
            
             
               
                 Hun.
                 in
                 loc
                 .
                 pag.
              
               219.
               &
               others
               .
            
          
           
             Mal.
             1.6
             .
          
           
             Math.
             22.39
             .
          
           
             Rom.
             13.10
             .
          
           
             Ephe.
             5.29
             .
          
           
             
               Chrysost.
               hom
               .
               in
               Math.
            
             7.
             
             
               Ludolph
               .
               de
               vi
               .
               Chr.
               par
               .
            
             1.
             c.
             39.
             
          
           
             
               Zepper
               .
               de
               leg
               .
               l.
            
             1.
             c.
             5.
             
          
           
             
               Hun.
               in
               loc
               .
               pag.
            
             219.
             &
             others
             .
          
           
             An
             History
             .
          
           
             
               Ael
               .
               Lampridius
            
             .
          
           
             iiij
             .
             The
             vse
             :
             in
             regard
             ,
          
           
             1.
             
             Of
             the
             law
             of
             God.
             
          
           
             
               Perkins
               in
               loc
               .
               p.
            
             460.
             
          
           
             Hunn
             .
             and
             others
             .
          
           
             Math.
             7.12
             .
          
           
             Obiect
             .
          
           
             
               Perk.
               in
               loc
               .
               p.
            
             474.
             
          
           
             Math.
             26.8
             .
          
           
             Answer
             .
          
           
             Iam.
             3.15
             .
          
           
             1.
             
             Thess.
             4.8
             .
          
           
             
               Perk.
               in
               loc
               .
               pag.
            
             468.
             and
             others
             .
          
           
             2.
             
             Pet.
             1.21
             .
          
           
             Luk.
             10.37
             .
          
           
             2
             Of
             the
             lawes
             of
             men
             .
          
           
             
               Zepper
               .
               de
               leg
               .
               lib.
            
             1.
             cap.
             5.
             
             &
             13.
             l.
             5.
             cap.
             14.
             
          
           
             And
             that
             1.
             
             For
             President
             .
          
           
             That
             they
             be
             briefe
             .
          
           
             
               Seneca
               .
               epist.
            
             95
             
          
           
             Plaine
             .
          
           
             Ridl
             ,
             View
             of
             lawes
             .
             pag.
             198.
             
          
           
             1.
             
             Cor.
             14.8
             .
          
           
             Needfull
             .
          
           
             
               Zepper
               .
               de
               leg
               .
               lib.
            
             1.
             cap.
             10.
             
               &
               lib.
            
             5.
             c.
             8.
             
          
           
             Equall
             .
          
           
             
               Cicero
               ad
               Brut.
               ep
            
             .
             2.
             
          
           
             2
             For
             precept
             .
          
           
             Concerning
             .
          
           
             1
             The
             executing
             .
          
           
             
               Zepper
               .
               de
               leg
               .
               lib.
            
             3.
             cap.
             7.
             pag.
             200.
             
          
           
             Pag.
             779.
             
          
           
             Amos
             5.7
             .
          
           
             2
             The
             Vsage
             .
          
           
             
               Zepper
               .
               de
               leg
               .
               lib.
            
             5.
             cap.
             11.
             
          
           
             1.
             
             Tim.
             1.8
             .
          
           
             3
             The
             want
             .
          
           
             
               Perk.
               in
               loc
               .
               pa.
            
             460.
             
          
           
             4
             The
             ignorance
             .
          
           
             5
             The
             defect
             of
             humane
             Lawes
             .
          
           
             
               Zepper
               .
               de
               leg
               .
               l.
            
             1.
             c.
             5.
             
               &
               l.
            
             5.
             c.
             10.
             
          
           
             
               Aristot.
               apud
               Laert.
               l.
            
             7.
             c.
             14.
             
             
               &
               Aristipp
               .
               apud
               .
               cund
               .
               l.
            
             2.
             c.
             8.
             
          
           
             
               Nowel
               .
               in
               Decalog
               .
               pag.
            
             37.
             
          
           
             v
             Some
             Application
             ,
             viz.
             
          
           
             1
             In
             generall
             touching
             our
             lawes
             needing
             some
             reformation
             .
          
           
             The
             Kings
             Maiesties
             speech
             at
             white
             hall
             .
             Anno.
             1609.
             
          
           
             Num.
             15.38
             .
          
           
             Deut.
             31.10
             .
          
           
             
               Babing
               .
               in
            
             Gen.
             c.
             47.
             
          
           
             
               Postnati
               .
               pag.
            
             47.
             
          
           
             
               Zepp
               .
               de
               leg
               .
               l.
            
             1.
             c.
             10.
             
          
           
             
               Aug.
               epist.
            
             5.
             
               ad
               Marcellin
            
             .
          
           
             
               Zepper
               .
               de
               leg
               .
               l.
            
             1.
             c.
             11.
             
          
           
             2.
             
             In
             particular
             .
          
           
             Touching
             the
             state
             and
             Maintenance
             of
             our
             Ministers
             :
             intimating
             ,
          
           
             1.
             
             Thess.
             5.13
             .
          
           
             1.
             
             Tim.
             5.15
             .
          
           
             Luk.
             10.16
             .
          
           
             j
             What
             small
             and
             vnsufficient
             prouision
             is
             left
             and
             allotted
             them
             .
          
           
             Iosh.
             7.21
             .
          
           
             Two
             very
             necessary
             questions
             .
          
           
             Math.
             10.10
             .
             1.
             
             Tim.
             5.18
             .
          
           
             An.
             15.
             
             Ric.
             2.
             cap.
             6.
             an
             .
             4.
             
             Hen.
             4.
             cap.
             12.
             
             
               Octobon
               .
               cap.
               Quoniam
               de
               Appropriat
               .
               ecclesiarum
               .
            
          
           
             〈◊〉
             1.
             
             
               Edu
               ▪
            
             6.
             cap.
             14.
             and
             in
             the
             common
             formes
             of
             the
             Ordinations
             of
             vicaridges
             .
          
           
             An
             Apostrophevnto
             England
             .
          
           
             2.
             
             Cor.
             5.20
             .
             
               D.
               Bois
               Dom.
               Sexag
               .
               p.
            
             260.
             
          
           
             1.
             
             Tim.
             5.16
             .
          
           
             King
             on
             
               〈◊〉
               Lect.
            
             33.
             p.
             462.
             
          
           
             Iere.
             8.22
             .
          
           
             Terms
             of
             law
             tit
             .
             51.
             
          
           
             
               Math.
               Westm.
               stor
               .
               hist.
               an
               .
            
             1261.
             
             
               Ioan.
               Sarisb
               .
               de
               na
               .
               curial
               .
               l.
            
             7.
             c.
             17.
             
          
           
             ij
             How
             cruelly
             and
             vnconscionably
             Patrons
             doe
             oftimes
             handle
             them
             .
          
           
             1.
             
             Tim.
             3.2
             .
          
           
             
               Babing
               .
               in
               Gen.
               cap.
            
             41.
             
             
               D.
               Bois
               Dom.
               Palm
               .
               p.
            
             143.
             
             
               &
               Dom.
               Trin.
            
             10.
             pag.
             227.
             
             
               Io.
               Down
            
             .
             of
             
               Brib
               .
               cap.
            
             1.
             
             §
             5.
             
               &
               cap.
            
             5.
             totum
             .
          
           
             
               Ouid.
               de
               art
               .
               am
               .
               lib.
            
             2.
             
          
           
             Simile
             .
          
           
             The
             chiefest
             point
             of
             a
             Patrons
             dutie
             .
          
           
             Simile
             .
          
           
             Iudg.
             17.13
             .
          
           
             1.
             
             Reg.
             13.33
             .
          
           
             
               Lindw
               .
               Prou.
               lib.
            
             2.
             
               tit
               .
               De
               Praesumpt
               .
               cap.
               Praesenti
               statuto
               diffinimus
               .
               Const.
            
             and
             
               Can.
               eccles
               .
               cap.
            
             40.
             and
             as
             in
             formes
             of
             Instit.
             to
             Benesi
             .
             doth
             appeare
             .
          
           
             I
             speake
             but
             of
             them
             that
             be
             faulty
             .
          
           
             Exod.
             23.4.5
             .
          
           
             1.
             
             Cor.
             9.9
             .
          
           
             Simile
          
           
             1.
             
             Sam.
             2.36
             .
          
           
             Iosh.
             7.
             totum
             .
             Nehem.
             13.4.7
             .
          
           
             Deut
             ,
             13.11
             .
             &
             17.13
             .
          
           
             A
             very
             necessary
             motion
             .
          
           
             Act.
             22.28
             .
          
           
             iij
             That
             their
             Parishmorsby
             customes
             ,
             prescriptions
             ,
             &c.
             do
             very
             much
             wrong
             and
             defraud
             them
             
          
           
             Obiect
             .
             Answ.
             
          
           
             
               An.
               25.
               
               Ed.
               3.
               12.
               
               Ric.
               2.
               13.
               
               Hen.
               6.
               
               An.
               6.
               
               Hen.
               8.7
               .
               &
               23.
               
               &
               24.
               
               An.
               5.
               
               Eliz.
               c.
               4.
               1.
               
               Iac.
               c.
               6.
               &
               cap.
               25.
               3.
               
               Iac.
               c.
               11.
               7.
               
               Iac.
               c.
               14.
               
               &
               16.
               
            
          
           
             A
             fable
             .
          
           
             Obiect
             .
          
           
             Answ.
             
          
           
             A
             Table
             of
             customarie
             rates
             .
          
           
             Graftons
             Chron.
             and
             others
             .
             An.
             1190.
             
          
           
             1205.
             1286.
             
          
           
             1314.
             1336.
             
          
           
             1363.
             
          
           
             An.
             1436.
             
          
           
             1444.
             
          
           
             1532.
             
          
           
             The
             benefits
             that
             would
             arise
             of
             the
             remoouing
             of
             customes
             ,
             &c.
             
          
           
             Ridl
             .
             View
             of
             L.p.
             113.115
             .
          
           
             iiij
             That
             in
             recouering
             of
             their
             Rights
             ,
             the
             difficulties
             they
             endure
             ,
             are
             verie
             many
             and
             extreame
             .
          
           
             
               Cic.
               pro
               Murena
            
             .
          
           
             The
             Conclusion
             with
             an
             Admonition
             .
          
           
             1.
             
             To
             England
             .
          
           
             Reuel
             .
             2.5
             .
          
           
             2.
             
             Impropriatours
             .
             1.
             
             Cor.
             9.
             v.
             11.
             
             &
             13.
             
             
               Damas.
               Decret
            
             .
             3.
             
          
           
             Leuit.
             27.28
             .
          
           
             Iosh.
             6.15
             .
             Mal.
             3.8
             .
             
               Capit.
               carul
               .
               lib.
            
             6.
             cap.
             285.
             
             Acts
             5.1
             .
          
           
             
               Aug.
               ad
               Macedon
               .
               epist.
            
             54
             Latim
             .
             on
             the
             L.
             Pr.
             ser.
             5.
             
             &
             6.
             
          
           
             3.
             
             To
             Patrons
             
          
           
             1.
             
             Chro.
             21.24
             2.
             
             Sam.
             24.24
             .
          
           
             Gal.
             6.6.7
             .
          
           
             Fenton
             on
             Pro.
             20.25
             .
             pag.
             49.
             
          
           
             Prou.
             9.17
             .
          
           
             Hab.
             1.16
             .
          
           
             Vespasian
             .
          
           
             Deut.
             24.14
             .
             Iam.
             5.4
             .
             Psal.
             83.12
             .
             Esay
             5.8
             .
             Am.
             8.4
             .
             Hab.
             2.6
             .
             Zech.
             5.3
             .
          
           
             Esai
             .
             9.14
             .
          
           
             4.
             
             To
             Parishioners
             .
             Num.
             18.
             
             Ecclus.
             35
             9.
             ad
             .
             13.
             
          
           
             
               Zanch.
               de
               oper
               .
               D.
               lib.
            
             4.
             cap.
             1.
             thes
             .
             7.
             pag.
             703
             
               Dig.
               l.
            
             2.
             tit
             .
             14.
             
             
               De
               Pact
               .
               L.
            
             32.
             
             
               Amb.
               in
            
             1.
             
             Thes.
             5.
             
          
           
             Heb.
             13.17
             .
          
           
             Iosh.
             24.15
             .
          
           
             5.
             
             To
             all
             men
             in
             generall
             .
          
           
             Ecclus
             7.36
             .
          
           
             Math.
             5.16
             .
          
           
             Philip.
             2.15
             .
          
           
             2.
             
             Pet.
             1.10
             .
          
           
             Math.
             7.21
             .