Iacobs vovve, or The true historie of tithes: a sermon penned by Richard Perrot Batchelour in Divinitie, vicar of Hessell with the Trinitie Chappell in Kingstone-upon-Hull, and sometimes fellow of Sidney-Sussex-Colledge in Cambridge
in the handling whereof (not to speake more of vowes then my Text shall naturally aftord me) these foure generalls offer themselves to our consideration.
in the handling whereof (not to speak more of vows then my Text shall naturally aftord me) these foure generals offer themselves to our consideration.
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3. For the better maintenance of Gods house and wo•sh•p therein, he would give unto the Lord the tenth of all, whatsoever the Lord shoald give unto him. And first of the person;
3. For the better maintenance of God's house and wo•sh•p therein, he would give unto the Lord the tenth of all, whatsoever the Lord shoaled give unto him. And First of the person;
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A most just, upright, and religious man, who for his uprightnesse and power with God, obtained the conquering name of Israel; from whence the people of God the Iewes afterward tooke their name.
A most just, upright, and religious man, who for his uprightness and power with God, obtained the conquering name of Israel; from whence the people of God the Iewes afterwards took their name.
Thirdly, we deny the necessitie of keeping and performing vowes made, especially if they be repugnant to the rules prescribed for vowes, holding that rule of Isiodore infallibly true, In malis promissis rescinde sidem, in turpi voto muta decretum, better to faile in a wicked promise then to performe, better to change an unlawfull vow then to keepe it:
Thirdly, we deny the necessity of keeping and performing vows made, especially if they be repugnant to the rules prescribed for vows, holding that Rule of Isidore infallibly true, In malis Promises rescinde sidem, in turpi voto muta decretum, better to fail in a wicked promise then to perform, better to change an unlawful Voelli then to keep it:
For hee that will make vowes pleasing unto God (and so lawfull) must bee sure that they bee grounded upon, and regulated by these particular rules and canons following.
For he that will make vows pleasing unto God (and so lawful) must be sure that they be grounded upon, and regulated by these particular rules and Canonas following.
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by all which if you will examine the forenamed Popish vowes as they are in use and practise amongst them, wee shall finde them altogether repugnant to them,
by all which if you will examine the forenamed Popish vows as they Are in use and practise among them, we shall find them altogether repugnant to them,
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vowes beeing promissiones ardenter orantis: but wee must pray to God, and to him alone. 2. To him onely must wee vowe, of whome all good things are obtained;
vows being Promises Ardently orantis: but we must pray to God, and to him alone. 2. To him only must we Voelli, of whom all good things Are obtained;
Thus one vowes to the Virgin Marie, another to Saint Clare, one to Saint Frauncis, another to Saint Thomas, one to Saint Katherin, another to Saint Clement;
Thus one vows to the Virgae Marry, Another to Saint Clare, one to Saint Francis, Another to Saint Thomas, one to Saint Catherine, Another to Saint Clement;
nor yet onely as it was said of the Romanes, that singulae professiones habebant propria Numina quibus vovebant, every profession had their severall Deitie to whome they vowed;
nor yet only as it was said of the Romans, that Singular professiones habebant propria Numina quibus vovebant, every profession had their several Deity to whom they vowed;
Thus have they Saint Dennis for France, Saint lames s•r Spame, Sairt Paterick for l•cland, &c. onely •oore Saint George for England have they thrust out of the kalender of Saints.
Thus have they Saint Dennis for France, Saint lames s•r Spame, Sairt Paterick for l•cland, etc. only •oore Saint George for England have they thrust out of the calendar of Saints.
but out of •• a•urance to obtaine them, he promise•h by w•• •• th••••fuln•s, that when that time should •ome, he would then performe what he here particul••ly vowed.
but out of •• a•urance to obtain them, he promise•h by w•• •• th••••fuln•s, that when that time should •ome, he would then perform what he Here particul••ly vowed.
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From whence, by the way, we may see the nature and prope••ie of true faith most lively expressed, that it is (as the Apostle tells vs) the substence of things hoped for, and the evidence of things not sec••.
From whence, by the Way, we may see the nature and prope••ie of true faith most lively expressed, that it is (as the Apostle tells us) the substence of things hoped for, and the evidence of things not sec••.
1. W• reas he was now to leave and forsake his fathers house, wherein at that time the true worship and service of God was onely established and professed;
1. W• reas he was now to leave and forsake his Father's house, wherein At that time the true worship and service of God was only established and professed;
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2. Whereas by the malice of his brother he was enforced to this solita••e journey, whereby he was exposed to more then us•all dangers he desires Gods speciall protection, both against his brothers malice, and all other dangers.
2. Whereas by the malice of his brother he was Enforced to this solita••e journey, whereby he was exposed to more then us•all dangers he Desires God's special protection, both against his Brother's malice, and all other dangers.
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4. Lastly, his fathers family beeing not onely the then present Church of God, but that land where he dwelt being the land of promise, the type and figure of the heavenly Canaan;
4. Lastly, his Father's family being not only the then present Church of God, but that land where he dwelled being the land of promise, the type and figure of the heavenly Canaan;
yea, though God hath in a speciall manner made promise thereof unto him. Thus Iacob having but immediately before my Text received Gods promise for all these things,
yea, though God hath in a special manner made promise thereof unto him. Thus Iacob having but immediately before my Text received God's promise for all these things,
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Aske and yeshall have, secke &c. Hence it is called by the Fathers, Rete gratiarum, situlagratie, clavis coeli, &c. 2. The better to put us in minde of our wants, and to make us acknowledge from whom we receive what in this life we enjoy, a thing which we are ready to forget.
Ask and yeshall have, secke etc. Hence it is called by the Father's, Rete Gratitude, situlagratie, clavis coeli, etc. 2. The better to put us in mind of our Wants, and to make us acknowledge from whom we receive what in this life we enjoy, a thing which we Are ready to forget.
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and so we receive and enjoy them with more comfort and profit. Secondly, here we learne that a Christian may lawfully beg, not onely for spirituall blessings, but for benefits temporall:
and so we receive and enjoy them with more Comfort and profit. Secondly, Here we Learn that a Christian may lawfully beg, not only for spiritual blessings, but for benefits temporal:
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And the same lesson Paul gives, when he exhortes us not to aske supers•uitie, but having food and rayment there withall to be content: and so our Saviour implies,
And the same Lesson Paul gives, when he exhorts us not to ask supers•uitie, but having food and raiment there withal to be content: and so our Saviour Implies,
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In the begging therefore temporall blessings, if we wil so aske as to receive, we must either pray with Agu•, Give us Lord neither povertie nor riches, but •eede us with foode convenient for us;
In the begging Therefore temporal blessings, if we will so ask as to receive, we must either pray with Agu•, Give us Lord neither poverty nor riches, but •eede us with food convenient for us;
thus Christ in teaching us to pray, directs us first to pray that Gods name may be hallowed &c. and then to pray for daily bread; and Matth. 6. Quarite primùm regnum Dei &c. seeke first the kingdome of God,
thus christ in teaching us to pray, directs us First to pray that God's name may be hallowed etc. and then to pray for daily bred; and Matthew 6. Quarite primùm Kingdom Dei etc. seek First the Kingdom of God,
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where blessing Iacob he first blesseth him with the deawe of heaven, and then with the fatnesse of the earth, as being the nature of heavenly mindes to preferre heavenly •••ngs before earthly:
where blessing Iacob he First Blesses him with the dew of heaven, and then with the fatness of the earth, as being the nature of heavenly minds to prefer heavenly •••ngs before earthly:
but 〈 ◊ 〉 blessing Esau, he blesseth him first with the fatnesse of the earth, and then with the deawe of heaven; this being their song, Quarend• pecuma 〈 ◊ 〉 est, first seeke gold, then God.
but 〈 ◊ 〉 blessing Esau, he Blesses him First with the fatness of the earth, and then with the dew of heaven; this being their song, Quarend• pecuma 〈 ◊ 〉 est, First seek gold, then God.
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thus S. Iames tells u• that we receive all things from above from the Father of lights, aswell the good 〈 ◊ 〉, as the perfect g••t ▪ he being the author not onely of blessings spirituall,
thus S. James tells u• that we receive all things from above from the Father of lights, aswell the good 〈 ◊ 〉, as the perfect g••t ▪ he being the author not only of blessings spiritual,
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and Solomon tels us, non est pants 〈 ◊ 〉, be a man never so wise yet he is not able of himselfe to sup•ly his owne wants, no not so much as with bread;
and Solomon tells us, non est pants 〈 ◊ 〉, be a man never so wise yet he is not able of himself to sup•ly his own Wants, no not so much as with bred;
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and having obtained at Gods hands such mercies and blessings as we requested from him, let us confesse with David, that whatsoever wee have received, we have received 〈 ◊ 〉 at Gods hands;
and having obtained At God's hands such Mercies and blessings as we requested from him, let us confess with David, that whatsoever we have received, we have received 〈 ◊ 〉 At God's hands;
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1. That the Lord shall bee his God. 2. That that pillar should bee called Gods house. 3. Because Gods worship and service could not be performed without maintenance, hee vowes that of all whatsoever God should give him, he would surely give a tenth unto God againe.
1. That the Lord shall be his God. 2. That that pillar should be called God's house. 3. Because God's worship and service could not be performed without maintenance, he vows that of all whatsoever God should give him, he would surely give a tenth unto God again.
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but Iacob vowing this particular, vowes the performance of a double duty necessary to bee observed in the practise of all Christians in the manner of rendring thankes to God for his blessings.
but Iacob vowing this particular, vows the performance of a double duty necessary to be observed in the practice of all Christians in the manner of rendering thanks to God for his blessings.
namely, as he begged first at Gods hands for spirituall blessings, so he would principally labour to manifest the truth of his thankefulnes by rendring unto God the inward devotion and spirituall worship of his heart and soule,
namely, as he begged First At God's hands for spiritual blessings, so he would principally labour to manifest the truth of his thankfulness by rendering unto God the inward devotion and spiritual worship of his heart and soul,
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FILI MI, my sonne give mee thy heart, it must bee the soul•• m•g•••icat, the spirits re•oycing, with the speciall parts of Gods worship proper to the same, whereby and wherewith wee must first and principally praise God our Saviour, Feeder and Protector.
FILI MI, my son give me thy heart, it must be the soul•• m•g•••icat, the spirits re•oycing, with the special parts of God's worship proper to the same, whereby and wherewith we must First and principally praise God our Saviour, Feeder and Protector.
yea then he would not onely give unto God the inward devotion of his soule, bu• he wo••d labour to testifie his thankefulnesse before men, by doing and perform•ng these outward actions of building God an house,
yea then he would not only give unto God the inward devotion of his soul, bu• he wo••d labour to testify his thankfulness before men, by doing and perform•ng these outward actions of building God an house,
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The which two particulars in Iacobs practise, as they serve for a pattern• •. president to all men in the rendring of thankes unto God for his blessings (these particular practises in him being recorded for our instruction and •xample);
The which two particulars in Iacobs practice, as they serve for a pattern• •. president to all men in the rendering of thanks unto God for his blessings (these particular practises in him being recorded for our instruction and •xample);
being so farre from this constancie, from this squaring our thankefulnes answerabl•t ▪ Gods mercies, that God may more truely say of us then 〈 ◊ 〉 of the Iewes, ailectus meu• imp •guatus recalcitravit. my beloved wax•ng satt spurned with his he•le against mee.
being so Far from this constancy, from this squaring our thankfulness answerabl•t ▪ God's Mercies, that God may more truly say of us then 〈 ◊ 〉 of the Iewes, ailectus meu• imp •guatus recalcitravit. my Beloved wax•ng sat spurned with his he•le against me.
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for we have drunke i• iniquitie like water, and drawne sinne with cart-ropes; being drunken, nay drowned ▪ not onely in the par•icular sins of our owne Nation;
for we have drunk i• iniquity like water, and drawn sin with Cart-ropes; being drunken, nay drowned ▪ not only in the par•icular Sins of our own nation;
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so that we may s•y more tru•ly of these our times, then Saint Bernard of his, that empar• per•culosa n•• modo instant, sed extant, the perilous times spoken of by ou• Saviour Christ are not onely instant but extant.
so that we may s•y more tru•ly of these our times, then Saint Bernard of his, that empar• per•culosa n•• modo instant, said extant, the perilous times spoken of by ou• Saviour christ Are not only instant but extant.
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they ar• written on our tables, in ou• tra••s, o• ou• wives, children & s•r•ants ▪ our tongues boldly talke them ▪ ou• h•nds confidently act them, our feet r•nn• swi•tly to the execution of them,
they ar• written on our tables, in ou• tra••s, o• ou• wives, children & s•r•ants ▪ our tongues boldly talk them ▪ ou• h•nds confidently act them, our feet r•nn• swi•tly to the execution of them,
The first is that that stone which hee had then reared should be called Gods house, that is, the place where he would publickely worship God, and offer sacrifice.
The First is that that stone which he had then reared should be called God's house, that is, the place where he would publicly worship God, and offer sacrifice.
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but we must serve and worship him totis vobis, even in and with the performance of those outward actions he requires at our hands, with our bodies, and our goods:
but we must serve and worship him Totis vobis, even in and with the performance of those outward actions he requires At our hands, with our bodies, and our goods:
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nay as wee say of faith and workes, There may be workes without faith, though not properly goo• yet wheresoever there i• 〈 ◊ ◊ 〉 it will be e•ident in the pract•se of good wo••••:
nay as we say of faith and works, There may be works without faith, though not properly goo• yet wheresoever there i• 〈 ◊ ◊ 〉 it will be e•ident in the pract•se of good wo••••:
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so howsoever there may be the outward worship without the inward, yet it the inward be sincere, it will manifest it selfe in the du•ies of outward worship:
so howsoever there may be the outward worship without the inward, yet it the inward be sincere, it will manifest it self in the du•ies of outward worship:
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where from Iacobs practise in •y text, I lay downe this conclusion, necessary in the knowledge and practise of all Christians, That the best actions we can do (respecting outward worship) to testifie o•r thankefulnes to God for those extraordinary blessings we dayly receive from him, is to build, repaire,
where from Iacobs practice in •y text, I lay down this conclusion, necessary in the knowledge and practice of all Christians, That the best actions we can do (respecting outward worship) to testify o•r thankfulness to God for those extraordinary blessings we daily receive from him, is to built, repair,
and maintaine Churches and Chappells, places for the publicke worship and service of God, and duely and tr•ely to pay unto God the teath of whatsoever God shall b•stow upon u•,
and maintain Churches and Chapels, places for the public worship and service of God, and duly and tr•ely to pay unto God the teath of whatsoever God shall b•stow upon u•,
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and •eing built he gives command, L•VIT. 19. 30. and 26. 2. that they should keepe his Sabbaths, an ireverence his Sanctuary, pr•mising great blessings upon so doing;
and •eing built he gives command, L•VIT. 19. 30. and 26. 2. that they should keep his Sabbaths, an ireverence his Sanctuary, pr•mising great blessings upon so doing;
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When the Lord h•d delivered David out of all h•s troubles, and had setled him in peace in his kingdome, he chuseth this as the chiefest argument to testifie his love and thankefulnes, the building of a setled temple;
When the Lord h•d Delivered David out of all h•s Troubles, and had settled him in peace in his Kingdom, he chooseth this as the chiefest argument to testify his love and thankfulness, the building of a settled temple;
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and made him triumph over so many Nations and K•ngdomes, p•esen•ly in token of thankefulnes he releaseth th• I•we, out of captivitie, commands them with all speede to re•d•••e the Temple, restoring not onely all the v•ss•ls which Nebuchadn•zzar had carried away,
and made him triumph over so many nations and K•ngdomes, p•esen•ly in token of thankfulness he releaseth th• I•we, out of captivity, commands them with all speed to re•d•••e the Temple, restoring not only all the v•ss•ls which Nebuchadn•zzar had carried away,
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And both Cy•us, Darius, and Artaxerxes (all which three had their hands in the worke) have their histories recorded by the Spirit of God, to their high renowne, and everlasting memorie.
And both Cy•us, Darius, and Artaxerxes (all which three had their hands in the work) have their histories recorded by the Spirit of God, to their high renown, and everlasting memory.
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And as for latter ages in the time of the Gospel, witnesse all the curious and wel-built Churches and Chappels throughout all the parts of Christendome, which have beene built by the Saints of God,
And as for latter ages in the time of the Gospel, witness all the curious and wellbuilt Churches and Chapels throughout all the parts of Christendom, which have been built by the Saints of God,
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Neither have wee the practise of the Saints alone, but the very heathen, who have alwayes accounted the erecting of Temples as works of greatest holines,
Neither have we the practice of the Saints alone, but the very heathen, who have always accounted the erecting of Temples as works of greatest holiness,
Thus the Lord, EXOD. 21. 29 D•cimas tuas & primitias tuas, &c. Thoushalt not delay to offer thy tithes, the first of thy ripe fruites, and of thy liquors;
Thus the Lord, EXOD. 21. 29 D•cimas tuas & primitias tuas, etc. Thou shalt not Delay to offer thy Tithes, the First of thy ripe fruits, and of thy Liquors;
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LEVIT. 27. 32. And concerning the •ithe of the heard• or of the flocke, even of whatsoever passeth under therod, the tenth shall bee holy unto the Lord.
LEVIT. 27. 32. And Concerning the •ithe of the heard• or of the flock, even of whatsoever passes under therod, the tenth shall be holy unto the Lord.
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And hence it is, that MALAC. 3. 8. 9 10. the Prophet tells the people, they were cursed with a curse, because they had robbed God in not paying their tithes a•d offertags.
And hence it is, that MALACHI. 3. 8. 9 10. the Prophet tells the people, they were cursed with a curse, Because they had robbed God in not paying their Tithes a•d offertags.
For witnes here of take one for all ▪ 2. CHRO. 31. the practise of the Iewes under the Reigne and reformation of Hezekiah: wherein foure things are re•a•keable;
For witness Here of take one for all ▪ 2. CHRO. 31. the practice of the Iewes under the Reign and Reformation of Hezekiah: wherein foure things Are re•a•keable;
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1. That so soone as ever Hezekiah had destroyed idolatry, and ostablished the true worship of God, in the next place hee takes order for the peoples payment of tithes, first f•uits, & offerings;
1. That so soon as ever Hezekiah had destroyed idolatry, and ostablished the true worship of God, in the next place he Takes order for the peoples payment of Tithes, First f•uits, & offerings;
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2. The peoples readines and liberall bounty in the performance of this duty, vers. 5. 6. And as soone as the commandement came abroad, the children of Israell brought i• abundance, the first fruits of corne, wine,
2. The peoples readiness and liberal bounty in the performance of this duty, vers. 5. 6. And as soon as the Commandment Come abroad, the children of Israel brought i• abundance, the First fruits of corn, wine,
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and oyle, and honey ▪ & of all th• increase of the field &c. intimating that where the worship of God is sincere, there tithes are will•ngly and readily paide.
and oil, and honey ▪ & of all th• increase of the field etc. intimating that where the worship of God is sincere, there Tithes Are will•ngly and readily paid.
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teaching us that the paying of tith•s increaseth Gods blessings, and Gods blessings increasing ought to make us increase in that duty. vers. 9. 10. 4. Though there was plenty and abundance, more then the present need required ▪ yet Hezekiah & his Princes did not cause it to be carried into their private treasuries and store-houses;
teaching us that the paying of tith•s increases God's blessings, and God's blessings increasing ought to make us increase in that duty. vers. 9. 10. 4. Though there was plenty and abundance, more then the present need required ▪ yet Hezekiah & his Princes did not cause it to be carried into their private treasuries and storehouses;
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but comman•ed it should be kept for the use and benefit of the Priests & Levites in the store-house of the Temple, verse 11. 12. If any shall object that this was for the second tithe onely, not for the tithe of inheritance;
but comman•ed it should be kept for the use and benefit of the Priests & Levites in the storehouse of the Temple, verse 11. 12. If any shall Object that this was for the second tithe only, not for the tithe of inheritance;
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witnes the manner of Christ his reprooving the Scribes and Pharises, MATT. 23. 2•. where he infers a necessitie of tything, even in the smallest matters, whether wee understand the phrase actively or passively, either in the payer or receiver ▪ Woe unto you Scrib•• and Phari•••, Hypocrites;
witness the manner of christ his reproving the Scribes and Pharisees, MATT. 23. 2•. where he infers a necessity of tithing, even in the Smallest matters, whither we understand the phrase actively or passively, either in the payer or receiver ▪ Woe unto you Scrib•• and Phari•••, Hypocrites;
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betwixt Christs passion and the prom•l••tion of the Gos•ell, dead, but not deadly? Where by the p•ssion of Christ we understand, not his passion NONLATINALPHABET, his suffering upon the crosse,
betwixt Christ passion and the prom•l••tion of the Gos•ell, dead, but not deadly? Where by the p•ssion of christ we understand, not his passion, his suffering upon the cross,
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according to that of Christ, MATT. 11. 13. All the Law & the Pro••ets prophesica untill Ioha ▪ and that of Paul GAL. 3. 24. 25. The lawe was our Schoolmaster to Christ,
according to that of christ, MATT. 11. 13. All the Law & the Pro••ets prophesica until John ▪ and that of Paul GAL. 3. 24. 25. The law was our Schoolmaster to christ,
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But that I may remoove all scruple, in the second place let us consider that our Saviour Christ makes not the payment of these tithes a Ceremoniall lawe,
But that I may remove all scruple, in the second place let us Consider that our Saviour christ makes not the payment of these Tithes a Ceremonial law,
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but NONLATINALPHABET, in all his goods, or in all good things. And as for practise, witnes the liberality of the Saints in the very dayes of the Apostles;
but, in all his goods, or in all good things. And as for practice, witness the liberality of the Saints in the very days of the Apostles;
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The truth whereof will appeare by the unanimous consent of all the auncient and truely religious Fathers of the Church in all ages, with the generall practise of the Saints in all places, where and so long as religion was purely and sincerely taught and professed.
The truth whereof will appear by the unanimous consent of all the ancient and truly religious Father's of the Church in all ages, with the general practice of the Saints in all places, where and so long as Religion was purely and sincerely taught and professed.
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Thus Festus, as epitomized by Paulus Diaconus, speaking of the customes of the Romanes, tells us that decima quaeque veteres Diis suis offerebant, the auncient gave tithe of all unto their Gods. I know the Tithes-Historian together with Ioseph Scaliger, feare not to accuse Paulus Diaconus of barbarisme and falsification of Festus, and to correct his authority;
Thus Festus, as epitomized by Paulus Deacon, speaking of the customs of the Romans, tells us that decima quaeque veteres Dis suis offerebant, the ancient gave tithe of all unto their God's I know the Tithes-Historian together with Ioseph Scaliger, Fear not to accuse Paulus Deacon of barbarism and falsification of Festus, and to correct his Authority;
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the one putting out quaeque, and so denies the generality of tithes of all thinges given by all men, restrayning both persons and tithes to some particulars;
the one putting out quaeque, and so Denies the generality of Tithes of all things given by all men, restraining both Persons and Tithes to Some particulars;
dt pi vvg av fw-la, cc av vvz dt n1 pp-f n2 pp-f d n2 vvn p-acp d n2, vvg d n2 cc n2 p-acp d n2-j;
and howsoever by his silence he seems to consent with Scaliger in the correction of Paulus Diaconus for uni tantùm Herculi, yet himselfe confesseth, that neither the Romanes,
and howsoever by his silence he seems to consent with Scaliger in the correction of Paulus Deacon for uni tantùm Herculi, yet himself Confesses, that neither the Romans,
but these their arbitrary vowes and thankesgivings (I speake in the Historians language) were sometimes also payd to other Deities, whereof hee names diverse particulars.
but these their arbitrary vows and thanksgivings (I speak in the Historians language) were sometime also paid to other Deities, whereof he names diverse particulars.
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Thus Harpocration, who saith that the Grecians used to tithe the spoyles of warre NONLATINALPHABET, to the Gods. And another, It was a Greeke custome to consecrate the tithes of their abundance NONLATINALPHABET, to the Gods in generall, without exception,
Thus Harpocration, who Says that the Greeks used to tithe the spoils of war, to the God's And Another, It was a Greek custom to consecrate the Tithes of their abundance, to the God's in general, without exception,
And the same Deities (as Catolus Sigorius hath well observed) beeing worshipped amongst the Romanes, which were amongst the Grecians and the Romanes no whit inferiour in superstitious pietie to the Grecians;
And the same Deities (as Catolus Sigorius hath well observed) being worshipped among the Romans, which were among the Greeks and the Romans no whit inferior in superstitious piety to the Greeks;
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Many other particulars might bee alledged out of heathen stories to inforce this point, as how those who gave not of their increase were called NONLATINALPHABET, irreligious people, not serving God, without piety, who never escaped punishment for their Atheisme:
Many other particulars might be alleged out of heathen stories to enforce this point, as how those who gave not of their increase were called, irreligious people, not serving God, without piety, who never escaped punishment for their Atheism:
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yea wee shall read of many fearefull judgements that fell upon such persons who were negligent in the performance of this duty to the Gods. But I referre the Reader to Mr. Mountague,
yea we shall read of many fearful Judgments that fell upon such Persons who were negligent in the performance of this duty to the God's But I refer the Reader to Mr. Montague,
But to passe from these instances, and come to the answering of such objections as are brought against the necessity of performing of what Iacob here vowes, The first objection is made against the necessitie of the place of Gods worship the second against the payment of tithes. The first is this;
But to pass from these instances, and come to the answering of such objections as Are brought against the necessity of performing of what Iacob Here vows, The First objection is made against the necessity of the place of God's worship the second against the payment of Tithes. The First is this;
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God is present in all places, and hath not Christ taught us, that God dwells not in temples made with hands, but wheresoever two or three are gathered together in his name, there will he be in the mi•st of them? To what end and purpose then need wee build Churches and Chappels,
God is present in all places, and hath not christ taught us, that God dwells not in Temples made with hands, but wheresoever two or three Are gathered together in his name, there will he be in the mi•st of them? To what end and purpose then need we built Churches and Chapels,
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for Gods worship to bee performed in? First wee confesse that of the Schoole to be most infallibly true, that enter, praesenter Deu• hic & ubique potenter, all things are commanded by Gods power, all things are open to his sight, all things are filled with his presence, hee is present in heaven by his glorious Majestie chearing and blessing his glorious Saints and Angels;
for God's worship to be performed in? First we confess that of the School to be most infallibly true, that enter, praesenter Deu• hic & ubique potenter, all things Are commanded by God's power, all things Are open to his sighed, all things Are filled with his presence, he is present in heaven by his glorious Majesty cheering and blessing his glorious Saints and Angels;
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so if there bee any slatus spiritús, If God bee any where present (as hee is every where) hee is specially present to and with his Saints, at such time as they are assembled together in his Church and Temple, to heare his holy word, to receive his blessed Sacraments, by prayers and prayses to worship him for his blessings:
so if there be any slatus spiritús, If God be any where present (as he is every where) he is specially present to and with his Saints, At such time as they Are assembled together in his Church and Temple, to hear his holy word, to receive his blessed Sacraments, by Prayers and praises to worship him for his blessings:
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Thus howsoever the erecting of Churches &c. are not necessary necessitate absoluta, because in time of persecution omnis locus est Deo sacer, all places are his, bee it in house or fiel• ▪ where his Saints are assembled:
Thus howsoever the erecting of Churches etc. Are not necessary necessitate Absoluta, Because in time of persecution omnis locus est God Sacer, all places Are his, be it in house or fiel• ▪ where his Saints Are assembled:
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whether secundum totam, a proportion answerable to the Leviticall Priesthood, or whether secundum quotam, in the same full due & kinde as they were paid to the Leviticall Priesthood.
whither secundum Whole, a proportion answerable to the Levitical Priesthood, or whither secundum quotam, in the same full due & kind as they were paid to the Levitical Priesthood.
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For answer hereof wee confesse, that if they speake of the maintenance of the Leviticall Priesthood in generall, we deny not but there were some things in their quota partly Ceremoniall, partly Iudiciall,
For answer hereof we confess, that if they speak of the maintenance of the Levitical Priesthood in general, we deny not but there were Some things in their quota partly Ceremonial, partly Judicial,
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such were their primitiae taken in the strict sense, their part• of sacrifices, their speciall & particular Cities, their ha•ing their tithes gathered and brought home at the costs and charges of the owners ▪ their parts and portions in the second annuall tithe,
such were their primitiae taken in the strict sense, their part• of Sacrifices, their special & particular Cities, their ha•ing their Tithes gathered and brought home At the costs and charges of the owners ▪ their parts and portions in the second annual tithe,
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but for the first tithe, which is the tithe called the ti•he of inheritance, that is, the tithe of all increase (nine parts d•ely and truely deducted) which was given by God to th• Priests and Levites;
but for the First tithe, which is the tithe called the ti•he of inheritance, that is, the tithe of all increase (nine parts d•ely and truly deducted) which was given by God to th• Priests and Levites;
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Thirdly, that the paiment of tithes for the qu•ta is a Divine Morall law, yet standing in force to binde all Christians to pay them unto the Evangelicall Priesthood.
Thirdly, that the payment of Tithes for the qu•ta is a Divine Moral law, yet standing in force to bind all Christians to pay them unto the Evangelical Priesthood.
but tithes were paid by Abraham to Melchisedeck: ergò, &c. This argument Paul urgeth, Hebr. 7. where comparing the Priesthood of Christ with Aarons, he makes this one argument to proove Christ his Priesthood the greater, in that Levi in Abraham paid tithes unto M•lchisedeck, who was th• Typicall Priest of the New Testament.
but Tithes were paid by Abraham to Melchisedeck: ergò, etc. This argument Paul urges, Hebrew 7. where comparing the Priesthood of christ with Aaron's, he makes this one argument to prove christ his Priesthood the greater, in that Levi in Abraham paid Tithes unto M•lchisedeck, who was th• Typical Priest of the New Testament.
Whereas the Historian objects that Abr•ham paid tithes onely of the spoyles of warre, not of all his substance, the word NONLATINALPHABET signifying onely the tithe of such spoyles;
Whereas the Historian objects that Abr•ham paid Tithes only of the spoils of war, not of all his substance, the word signifying only the tithe of such spoils;
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and as for the word NONLATINALPHABET, to signifie onely the spoyles of warre, the Tithes-Histo•ian is not a• a•y ag••ement with himselfe (neither indeed can he bee;
and as for the word, to signify only the spoils of war, the Tithes-Histo•ian is not a• a•y ag••ement with himself (neither indeed can he be;
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Cartwright in his Annotations upon the Rhemes Testament, that the paiment of tithes was a ceremoniall thing, whereby was signified that wee in a tenth offered to Christ doe declare that all we have is his.
Cartwright in his Annotations upon the Rheims Testament, that the payment of Tithes was a ceremonial thing, whereby was signified that we in a tenth offered to christ do declare that all we have is his.
And then I aske what wrong hath Christ d•ne us under the Gosp•l ▪ that we should not still testifie our obedience and thankfulnes, in and by paying at least the same proportion;
And then I ask what wrong hath christ d•ne us under the Gosp•l ▪ that we should not still testify our Obedience and thankfulness, in and by paying At least the same proportion;
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wherein h•• would make Saint Augustine an enemie to the custo•e of paying tithes in the quota, dire••ly against his owne perempto•y assertion in all his Tracta••s.
wherein h•• would make Saint Augustine an enemy to the custo•e of paying Tithes in the quota, dire••ly against his own perempto•y assertion in all his Tracta••s.
Ierome inveighing against the covetousnes and licentiousnes of the Cleargie in those times, thus concludes, Si quasi Levita & sacerdos vivo de decimi•,
Jerome inveighing against the covetousness and licentiousness of the Clergy in those times, thus concludes, Si quasi Levite & sacerdos vivo de decimi•,
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& al•ari 〈 ◊ 〉 iens altaris oblatione sus•••tor, habens victum & vestitum his c•n•en•us ero ▪ which in r•ght English is, that so long as I live as a Levite and Priest, upon tithes,
& al•ari 〈 ◊ 〉 iens altaris oblation sus•••tor, habens victum & vestitum his c•n•en•us Ero ▪ which in r•ght English is, that so long as I live as a Levite and Priest, upon Tithes,
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The second thing which I propounded to proove was, that the tenth, even for the quota, is the certaine rule of proportion due unto the Ministers of God which serve at the altar,
The second thing which I propounded to prove was, that the tenth, even for the quota, is the certain Rule of proportion due unto the Ministers of God which serve At the altar,
By all ages I understand, 1. Before the laws, as in the example of Abraham and Iacob. 2. Vnder the lawe, where we have both precept and practise. 3. In time of the Gospel, when and where the Gospel hath beene knowne, and embraced.
By all ages I understand, 1. Before the laws, as in the Exampl of Abraham and Iacob. 2. Under the law, where we have both precept and practice. 3. In time of the Gospel, when and where the Gospel hath been known, and embraced.
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By all persons I understand both faithfull and insidels; testimonies whereof you have heard already. By all places I understand, 1. the severall and particular Kingdomes of Christendome;
By all Persons I understand both faithful and Infidels; testimonies whereof you have herd already. By all places I understand, 1. the several and particular Kingdoms of Christendom;
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For the heathen, these objections are made. 1. They had no compulsary law to compell them. 2. They paide not necessarily, but arbitrarily. 3. They paid not annually,
For the heathen, these objections Are made. 1. They had no compulsory law to compel them. 2. They paid not necessarily, but arbitrarily. 3. They paid not annually,
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first, what needed they any law to compell them, when as they were a law to themselves, drawne thereunto either by the law of nature, more forceable then any humane law;
First, what needed they any law to compel them, when as they were a law to themselves, drawn thereunto either by the law of nature, more forceable then any humane law;
and to them was alwaies in the nature and force of a law, they not having alwaies their lawes written (as we now) further then in the customary practise of the country? Secondly,
and to them was always in the nature and force of a law, they not having always their laws written (as we now) further then in the customary practice of the country? Secondly,
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As for the second, that they paid them not upon necessitie, but voluntarily, we shall finde the contrary confessed by the Tithes-Historian, pag. 31. where recording the vow of Cypselus of Corinth, he saith that Cypselus had speciall regard to the tenth part of the goods of the Citizens, as competent to a Deitie;
As for the second, that they paid them not upon necessity, but voluntarily, we shall find the contrary confessed by the Tithes-Historian, page. 31. where recording the Voelli of Cypselus of Corinth, he Says that Cypselus had special regard to the tenth part of the goods of the Citizens, as competent to a Deity;
and in the same page (relateing out of Herodotus the practise of Cyrus) tells us that Cyrus being admonished of Croesus, would not have the goods of the Lydians ransact by the souldiers,
and in the same page (relating out of Herodotus the practice of Cyrus) tells us that Cyrus being admonished of Croesus, would not have the goods of the Lydians ransact by the Soldiers,
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And Mr. Mountague further addeth, that when covetousnes made them leave paying that tribute of tithes, the sea brake in among them and swallowed up those mines;
And Mr. Montague further adds, that when covetousness made them leave paying that tribute of Tithes, the sea brake in among them and swallowed up those mines;
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and yet I see no reason why the proofe of a negative after the affirmative prooved, should stand good against Gods right, that will not stand good against an earthly Kings, no not against the right of a private person.
and yet I see no reason why the proof of a negative After the affirmative proved, should stand good against God's right, that will not stand good against an earthly Kings, no not against the right of a private person.
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nor of all things &c. Were they not heathen, in whome the light of nature being darkened, might faile in the perfect performāce of such things as nature required.
nor of all things etc. Were they not heathen, in whom the Light of nature being darkened, might fail in the perfect performance of such things as nature required.
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or twelfth, but alwaies a strict tenth, or at least nomine decima; demonstrating thereby the tenth to be due de jure, howsoever they failed de fallo to pay it in the full proportion or quota.
or twelfth, but always a strict tenth, or At least nomine decima; Demonstrating thereby the tenth to be due de jure, howsoever they failed de fallo to pay it in the full proportion or quota.
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least, as Saint Paul spake of himselfe, they should have seemed to have sought theirs more then them. And to reason thus, we may as well say that the Israelites paid no tithes in the wildernes, nor in their captivities;
lest, as Saint Paul spoke of himself, they should have seemed to have sought theirs more then them. And to reason thus, we may as well say that the Israelites paid no Tithes in the Wilderness, nor in their Captivities;
but the Church was no sooner setled, but tithes were demaunded, and readily by way of thankefulnes to God paid when and where the Gospel was from time to time received and embraced,
but the Church was no sooner settled, but Tithes were demanded, and readily by Way of thankfulness to God paid when and where the Gospel was from time to time received and embraced,
but onely jure Ecclesiastico, by the judiciall lawes and constitutions of the Church, beeing grounded upon the equitie of a mutuall distribution betwixt the Ministers and the people;
but only jure Ecclesiastic, by the judicial laws and constitutions of the Church, being grounded upon the equity of a mutual distribution betwixt the Ministers and the people;
The practise of the Church was in suffering the conveyances of Parochiall rites in tithes to bee diverted unto the maintenance of Monkes and Friars in their cloysters, which (saith the Tithes-Historian) the Church would never have suffered, had they formerly held tithes due to be paid by divine right, either lege scriptâ, or natâ.
The practice of the Church was in suffering the conveyances of Parochial Rites in Tithes to be diverted unto the maintenance of Monks and Friars in their Cloisters, which (Says the Tithes-Historian) the Church would never have suffered, had they formerly held Tithes due to be paid by divine right, either lege scriptâ, or natâ.
for first, the Schoolemen and Friars are contrary to themselves and one to another, for which I referre the Reader to Gregory de Valentia in his Title of tithes.
for First, the Schoolmen and Friars Are contrary to themselves and one to Another, for which I refer the Reader to Gregory de Valentia in his Title of Tithes.
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Secondly, what is the judgement of a few Monkes and Friars, who by their niceties and subtilties have obscured the truth, rather then explained it, being compared with all the auncient Fathers of Gods Church in all ages, which have sealed to the truth of their doctrine by shedding of their bloods?
Secondly, what is the judgement of a few Monks and Friars, who by their niceties and subtleties have obscured the truth, rather then explained it, being compared with all the ancient Father's of God's Church in all ages, which have sealed to the truth of their Doctrine by shedding of their bloods?
The first was to encrease the maintenance of the Ministery, & to draw it to a greater proportion, by how much the Priesthood of the Gospel was more excellent thē that of the Law:
The First was to increase the maintenance of the Ministry, & to draw it to a greater proportion, by how much the Priesthood of the Gospel was more excellent them that of the Law:
The second was, by maintaining them due onely by positive lawe, and not divine, they laboured to drawe them from their Parochiall Ministers unto the maintenance of thē & their Cloisters:
The second was, by maintaining them due only by positive law, and not divine, they laboured to draw them from their Parochial Ministers unto the maintenance of them & their Cloisters:
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Secondly, suppose the whole Church had erred in this particular at this time, yet doth it not infringe the right of them by generall consent before nor since, in that the whole Church hath erred in matters of greater weight and moment then the point of tithes,
Secondly, suppose the Whole Church had erred in this particular At this time, yet does it not infringe the right of them by general consent before nor since, in that the Whole Church hath erred in matters of greater weight and moment then the point of Tithes,
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as in the heresie of Arrianus, when totus mundus factus erat Arrianu•, the whole world were become Arrians, some sewe particular persons onely excepted.
as in the heresy of Arianus, when totus World factus erat Arrianu•, the Whole world were become Arians, Some sew particular Persons only excepted.
And in the times of Popetie before the daies of Martin Luther, when there was no poi•t of divinitie free from either addition or subtraction in any one Church of Christendome.
And in the times of Popery before the days of Martin Luther, when there was no poi•t of divinity free from either addition or subtraction in any one Church of Christendom.
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The last thing to be prooved for the payment of tithes is, that the lawe of tithing was and is a divine lawe, standing still in force, which may not be abrogate without speciall law to the contrary:
The last thing to be proved for the payment of Tithes is, that the law of tithing was and is a divine law, standing still in force, which may not be abrogate without special law to the contrary:
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1. To whome the selfe same power and duty of blessing belongs, as did to Melchisedeck, to them from the blessed ought the same duty to be performed, which Abr•ham performed to Melchisedeck;
1. To whom the self same power and duty of blessing belongs, as did to Melchisedeck, to them from the blessed ought the same duty to be performed, which Abr•ham performed to Melchisedeck;
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D•VT. 10. 8. 9. At that time the Lord separated the tribe of Levi to beare the arke of the covenant of the Lord, to stand before the Lord, to minister unto him, to blesse in his name unto this day:
D•VT. 10. 8. 9. At that time the Lord separated the tribe of Levi to bear the Ark of the Covenant of the Lord, to stand before the Lord, to minister unto him, to bless in his name unto this day:
If it bee objected that this was a ceremoniall action belonging onely to the Leviticall Priesthood, the answer is negative, that it was not a Ceremoniall,
If it be objected that this was a ceremonial actium belonging only to the Levitical Priesthood, the answer is negative, that it was not a Ceremonial,
as in the example of Melchisedeck, G•N. 14. 19. 20. He blessed Abraham, and received tithes of all. 2. Christ himselfe practised it, MAR. 10. 16. LVK. 24. 50. 3. Christ commanded his disciples to doe the like, LVK. 10. 5. promising to second it upon such who should readily receive them,
as in the Exampl of Melchisedeck, G•N. 14. 19. 20. He blessed Abraham, and received Tithes of all. 2. christ himself practised it, MAR. 10. 16. LUK. 24. 50. 3. christ commanded his Disciples to do the like, LUK. 10. 5. promising to second it upon such who should readily receive them,
and kindely entertaine them. 4. The Apostles practised it after Christs ascention and their receiving the holy Ghost, blessing the people with that Evangelicall forme of blessing mentioned 2. COR. 13. 14. The grace of our Lord Iesus Christ,
and kindly entertain them. 4. The Apostles practised it After Christ Ascension and their receiving the holy Ghost, blessing the people with that Evangelical Form of blessing mentioned 2. COR. 13. 14. The grace of our Lord Iesus christ,
as also more plaine, in that the three persons of the blessed Trinitie are therein distinctly expressed, which in the other are onely closely implied under the triple iteration of the name and title of LORD.
as also more plain, in that the three Persons of the blessed Trinity Are therein distinctly expressed, which in the other Are only closely implied under the triple iteration of the name and title of LORD.
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but our Priesthood is the same for blessing with Melchisedecks, yea with Aarons: and therefore the Law of our Priesthood for receiving tithes must be the same.
but our Priesthood is the same for blessing with Melchisedecks, yea with Aaron's: and Therefore the Law of our Priesthood for receiving Tithes must be the same.
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That law, the abrogating whereof leaves the Ministers of God under the Gospel without a certaine rule for maintenance, dishonours God in making him more regardlesse of his Ministers under the Gospel,
That law, the abrogating whereof leaves the Ministers of God under the Gospel without a certain Rule for maintenance, dishonours God in making him more regardless of his Ministers under the Gospel,
but to maintai•e the Law commanding tithes for the quota to be abrogate, is to leave the Ministers of the Gospel without a certaine rule for maintenance:
but to maintai•e the Law commanding Tithes for the quota to be abrogate, is to leave the Ministers of the Gospel without a certain Rule for maintenance:
2. In regard of those manifold mischieses and inconveniences which must necessarily follow, in leaving them to a voluntary stipende or contribution of man, without a certaine rule given by God himselfe: as,
2. In regard of those manifold mischiefs and inconveniences which must necessarily follow, in leaving them to a voluntary stipend or contribution of man, without a certain Rule given by God himself: as,
or else are forced to straine themselves above their abilitie to their utter ruine, as wofull experience makes too evident in such places where Ministers live on contribution;
or Else Are forced to strain themselves above their ability to their utter ruin, as woeful experience makes too evident in such places where Ministers live on contribution;
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whereas in the payment of tithes every man rests content with Gods blessing. 4. Ostentation in some, in giving much, and disdaining those that give lesse; which cannot be in tithes.
whereas in the payment of Tithes every man rests content with God's blessing. 4. Ostentation in Some, in giving much, and disdaining those that give less; which cannot be in Tithes.
how can any man proportion a stipende better then God himselfe hath done, to give every Minister the tithes of those people committed to his charge? If by goods proper to the Church, they understand such voluntary offerings as shall be brought in by the faithfull into the common treasurie of the Church,
how can any man proportion a stipend better then God himself hath done, to give every Minister the Tithes of those people committed to his charge? If by goods proper to the Church, they understand such voluntary offerings as shall be brought in by the faithful into the Common treasury of the Church,
as is evident in all places, where Ministers live either upon such voluntary contributions or set stipends. But more of this hereaster. The minor is thus prooved;
as is evident in all places, where Ministers live either upon such voluntary contributions or Set Stipends. But more of this hereaster. The minor is thus proved;
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if they cannot then it remaines necessarily, that the same rule & lawe must stand in force for us now under the Gospel, which was in force for the Priesthood under the Lawe.
if they cannot then it remains necessarily, that the same Rule & law must stand in force for us now under the Gospel, which was in force for the Priesthood under the Law.
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but verse the 14 he concludes it to bee the same law, saying, •ic enim constan•t &c. Even so •ath the Lord ordained that they which preach the G•sped, should live of the G•spell.
but verse the 14 he concludes it to be the same law, saying, •ic enim constan•t etc. Even so •ath the Lord ordained that they which preach the G•sped, should live of the G•spell.
Let men then either shew some other statute law given by God, or else they must necessarily gra•nt, that Paul •n•orc••h no other but the first lawe. •.
Let men then either show Some other statute law given by God, or Else they must necessarily gra•nt, that Paul •n•orc••h no other but the First law. •.
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And here not to speake of that great punishment of the Iewes mentioned MAL. 3. nor yet of those notorious Sacrilegists of auncient times and in other countries;
And Here not to speak of that great punishment of the Iewes mentioned MALACHI. 3. nor yet of those notorious Sacrilegists of ancient times and in other countries;
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but to keepe our selves at home, and to speake onely of such particulars as are fresh in our memory, of that great sacriledge begun and •econded in the daies of King Henry the eighth, with the successe of it in all the actors and abettors of the same.
but to keep our selves At home, and to speak only of such particulars as Are fresh in our memory, of that great sacrilege begun and •econded in the days of King Henry the eighth, with the success of it in all the actors and abettors of the same.
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though to an happy ende, even the rooting of Pope•y, Superstition, and Idolatrie out of this kingdome (which could never have beene so easily effected if those places had beene left in their beeing and glory);
though to an happy end, even the rooting of Pope•y, Superstition, and Idolatry out of this Kingdom (which could never have been so Easily effected if those places had been left in their being and glory);
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as bee was to roote out superstition and take away such places and particulars as were dedicated and given to such idolatrous uses, gathering into his owne hands a great part of those possessions;
as bee was to root out Superstition and take away such places and particulars as were dedicated and given to such idolatrous uses, gathering into his own hands a great part of those possessions;
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and wee shall finde they have beene like to Tholosse gold, or those holy things spoken of by Solomon, which have not onely ensnar•d the soules of their possessors,
and we shall find they have been like to Tholosse gold, or those holy things spoken of by Solomon, which have not only ensnar•d the Souls of their Possessors',
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either of which prooves that generall assertion both of religion and nature in•allibly true, that de male quasitis non gandet ••r•i•• heres, of goods ill gotten the third heire shall have small cause to rejoyce.
either of which Proves that general assertion both of Religion and nature in•allibly true, that the male quasitis non gandet ••r•i•• heres, of goods ill got the third heir shall have small cause to rejoice.
And the onely happines that our late gracious Soveraigne IAMES of blessed memorie, had in the remainder of those holy things, was this, that he was so happie as to ridde the crowne of them;
And the only happiness that our late gracious Sovereign JAMES of blessed memory, had in the remainder of those holy things, was this, that he was so happy as to rid the crown of them;
Thus to conclude this point, By all •••se reasons it is apparent, that howsoever the lawes whereby men at this day pay their tithes unto their Ministers, be the lawes positive,
Thus to conclude this point, By all •••se Reasons it is apparent, that howsoever the laws whereby men At this day pay their Tithes unto their Ministers, be the laws positive,
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And for the lawes Imperiall, and Canons Synodall and Pontificiall with the particular graunts and lawes of particular Kingdomes concerning tithes, they were made from time to time in favour of the Church,
And for the laws Imperial, and Canonas Synodical and Pontificial with the particular grants and laws of particular Kingdoms Concerning Tithes, they were made from time to time in favour of the Church,
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for the maintenance of divine right, and repressing the wickednes of such as would not have paid them, had not the feare of the law of man beene more powerfull with them then the lawe of God.
for the maintenance of divine right, and repressing the wickedness of such as would not have paid them, had not the Fear of the law of man been more powerful with them then the law of God.
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and Chartelaries mentioned by Mr. Selden himselfe in his eighth Chapter, made & graunted by the Kings of England, where we shall finde them all grounded,
and Chartelaries mentioned by Mr. Selden himself in his eighth Chapter, made & granted by the Kings of England, where we shall find them all grounded,
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and Elfwolde King of Northumberland, with the full consent of all the Lords both spirituall and tempo•all, grounding that law of tithing upon that text of MALAC. 3. they thus conclude, Nemo justam el••mosynam de his qu• p•ssidet, facere valet:
and Elfwolde King of Northumberland, with the full consent of all the lords both spiritual and tempo•all, grounding that law of tithing upon that text of MALACHI. 3. they thus conclude, Nemo justam el••mosynam de his qu• p•ssidet, facere valet:
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nisipri•s separaverit Domino, quod à primordio ipse sibi reddere delegavit: ac per hoc plerunque contingit, ut qui decimam non tribuit, ad decimam revertitur:
nisipri•s separaverit Domino, quod à primordio ipse sibi reddere delegavit: ac per hoc plerunque contingit, ut qui decimam non tribuit, ad decimam revertitur:
though upon never so just cause, before such time as he hath first set apart that to the Lord which he from the beginning reserved to be rendred to himselfe:
though upon never so just cause, before such time as he hath First Set apart that to the Lord which he from the beginning reserved to be rendered to himself:
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The like graunt he mentions of Ethelulph, anno 855. who gave with the consent of all the Lords both spirituall and temporall, the tithes of all his Kingdome to the Churches and Ministers of the same;
The like grant he mentions of Ethelwulf, Anno 855. who gave with the consent of all the lords both spiritual and temporal, the Tithes of all his Kingdom to the Churches and Ministers of the same;
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si quis verò minuer• v•l mutare pr•sumps•rit, noscat s• ••te Tribunal Christi r•dditurum ration•m, •isi pri•s satisfactione emendaverit, If any shall augment this our donation, the Lord make his dayes many and prosperous:
si quis verò minuer• v•l mutare pr•sumps•rit, noscat s• ••te Tribunal Christ r•dditurum ration•m, •isi pri•s satisfaction emendaverit, If any shall augment this our donation, the Lord make his days many and prosperous:
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The like of the graunt and generall law made by King Athelstan, grounded, as he co•fesseth, upon the example of Iacob, and text of ho•y Scripture. pag. 214. The like of King •dmund, Decimam pra•ipimus omni Christiano super Christianitatem suam d•re.
The like of the grant and general law made by King Athelstan, grounded, as he co•fesseth, upon the Exampl of Iacob, and text of ho•y Scripture. page. 214. The like of King •dmund, Decimam pra•ipimus omni Christian super Christianitatem suam d•re.
In the lawes made by King Edward the Confessor, h•ving set downe the particulars what tithes ought to bee paid, this is the ground, D•cima pars •i reddenda •st qui •o ve• partes simul cum decima largitur, The tenth ought to be paid to him, who together with the tenth gives us freely the other nine parts. And so of the rest.
In the laws made by King Edward the Confessor, h•ving Set down the particulars what Tithes ought to be paid, this is the ground, D•cima pars •i reddenda •st qui •o ve• parts simul cum decima largitur, The tenth ought to be paid to him, who together with the tenth gives us freely the other nine parts. And so of the rest.
In roome whereof I wil adde the opinion of the Divines of the whole Vniversitie of Oxford touching personall tithes, against the doctrine of one Friar Russell, who denied tithes to be due jure divino ▪ against which opinion they thus conclude, Quic•• que hanc sententiam tenuerit,
In room whereof I will add the opinion of the Divines of the Whole university of Oxford touching personal Tithes, against the Doctrine of one Friar Russell, who denied Tithes to be due jure divino ▪ against which opinion they thus conclude, Quic•• que hanc sententiam tenuerit,
& quia à sancta doctrina Ecclesia est divisus, a corpore •jusdem Ecclesi• vel•t putrid•m membrum est prascind•ndus, Whosoever shall perversely hold and maintaine this ass•rtion, let him upon our credi•s bee held an heretique:
& quia à sancta Doctrina Ecclesia est divisus, a corpore •jusdem Ecclesi• vel•t putrid•m Limb est prascind•ndus, Whosoever shall perversely hold and maintain this ass•rtion, let him upon our credi•s be held an heretic:
Selden goes about to weaken these authorities, especially of the Synode held under Offa and Elfwold, by calling into question the faithfulnes of the Centuriators, from whence he recites it;
Selden Goes about to weaken these authorities, especially of the Synod held under Offa and Elfwold, by calling into question the faithfulness of the Centuriators, from whence he recites it;
But I leave to the censure of his owne Profession, with what indiscretion and more vehement confidence they would censure a poore Postillian Divine that should goe about to call into question the faithfulnes of Ployden, the Lord Dyer, Sir Edward Cooke, Rastall, &c. because that all particular originall recordes of judgements and statutes recorded by them in their Commentaries, Cases, Reports, Abridgements, are not come to his view,
But I leave to the censure of his own Profession, with what indiscretion and more vehement confidence they would censure a poor Postilion Divine that should go about to call into question the faithfulness of Ployden, the Lord Dyer, Sir Edward Cook, Rastall, etc. Because that all particular original records of Judgments and statutes recorded by them in their Commentaries, Cases, Reports, Abridgements, Are not come to his view,
take into your consideration his peremptory conclusion upon these two graunts and records following, alledged by him to proove that decima and decimatio are not alwaies taken for a tenth, but sometimes for a farre lesse portion:
take into your consideration his peremptory conclusion upon these two grants and records following, alleged by him to prove that decima and decimatio Are not always taken for a tenth, but sometime for a Far less portion:
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The first ▪ though second in the history, is a graunt of Robert de Hessel to the Monastery of Gisburne in Yorkshire whereby hee gives, duas garbas de tota terra quam de novo colui in territorio de Hessell post quam illam tenui;
The First ▪ though second in the history, is a grant of Robert de Hessel to the Monastery of Gisburn in Yorkshire whereby he gives, Duas garbas de tota terra quam de novo colui in territorio de Hessel post quam Illam tenui;
here the gift of two sheafes onely out of all his land (saith he) is called decimatio ▪ the which if he would make good, I would willingly give him yearely the price of a Ploydens Commentaries,
Here the gift of two sheaves only out of all his land (Says he) is called decimatio ▪ the which if he would make good, I would willingly give him yearly the price of a Ploydens Commentaries,
but as Doctor Tilesley observes, duplam decimam: and yet not two sheafes of tenne, but duas decimas garbas, or primam & secundam decimam, two tenth-sheafes, or two sheafes of tenth;
but as Doctor Tilesley observes, duplam decimam: and yet not two sheaves of tenne, but Duas Tithes garbas, or primam & secundam decimam, two tenth-sheafes, or two sheaves of tenth;
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so that garba there, is the same with decima. The like custome to this I remember to be in the Parish of Hurstper-poynt in Sussex, payable to the Abbey of Lewis:
so that garba there, is the same with decima. The like custom to this I Remember to be in the Parish of Hurstper-poynt in Sussex, payable to the Abbatiae of Lewis:
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First if they who have skill in the Saxon dialect may be beleeved, we may as well by [ forne thraue ] understand the fourth threave of every plough-land, as simply soure;
First if they who have skill in the Saxon dialect may be believed, we may as well by [ forne threave ] understand the fourth threave of every ploughland, as simply sour;
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fourescore and sixteene sheaves, and that of the principall come, as wheat and barley, was not so contemptible a portion as the Tithes-Historian would seeme to make it.
fourescore and sixteene sheaves, and that of the principal come, as wheat and Barley, was not so contemptible a portion as the Tithes-Historian would seem to make it.
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The East-riding, especially the parts about Beverley and Holdernes, in regard of the woods and waters, were much annoyed with the hurtfull beasts called Beavers, Wolves, Otters &c. which destroyed dayly their young cattell:
The Eastriding, especially the parts about Beverley and Holderness, in regard of the woods and waters, were much annoyed with the hurtful beasts called Beavers, Wolves, Otters etc. which destroyed daily their young cattle:
the destruction whereof the Bishop having first endeavoured at his owne cost and charges, and in the end finding the charge to bee too great to be borne by himselfe, called to his aide & assistance all the Cleargie of the Eastriding;
the destruction whereof the Bishop having First endeavoured At his own cost and charges, and in the end finding the charge to be too great to be born by himself, called to his aid & assistance all the Clergy of the Eastriding;
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in the ende the evill of beasts being by this meanes remooved, and yet this evill custome for the Cleargy remayning, it was changed first into the payment of certaine quarters of corne,
in the end the evil of beasts being by this means removed, and yet this evil custom for the Clergy remaining, it was changed First into the payment of certain quarters of corn,
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Howsoever, graunt it were more or lesse, yet beeing paide onely by the Cleargy, and that out of the tenths of the Church, Pope Gregory might call it fitly a tenth, and yet no whit diminish the propr•ety of decimation,
Howsoever, grant it were more or less, yet being paid only by the Clergy, and that out of the tenths of the Church, Pope Gregory might call it fitly a tenth, and yet no whit diminish the propr•ety of decimation,
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or not so faithfull to relate them as he doth confidently confesse and protest, but hath taken what may serve for his owne turne and purpose, to frame an history according to his owne intention, & not to the truth:
or not so faithful to relate them as he does confidently confess and protest, but hath taken what may serve for his own turn and purpose, to frame an history according to his own intention, & not to the truth:
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so to manifest, and manifesting to reprehend the sacrilegious impietie of these times, wherein men are so farre from holding it a duty of religion, a point of devotion,
so to manifest, and manifesting to reprehend the sacrilegious impiety of these times, wherein men Are so Far from holding it a duty of Religion, a point of devotion,
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and truely paying the tenth of what God bestowes upon them, that they thinke they can doe God & their Countrie no better service then in pulling downe his Churches and Chappels, to rob him of his tithes,
and truly paying the tenth of what God bestows upon them, that they think they can do God & their Country no better service then in pulling down his Churches and Chapels, to rob him of his Tithes,
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for if we consider the practise of former ages, (I meane not those of the latter times of Popery, whose devotion was superstition) but those first times of the Church of Rome,
for if we Consider the practice of former ages, (I mean not those of the latter times of Popery, whose devotion was Superstition) but those First times of the Church of Rome,
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if, I say, we shall compare their devotion in erecting and building Churches and Chappels, their zeale in decking and adorning of them, their bounty and liberality for the maintaining of them for time to come,
if, I say, we shall compare their devotion in erecting and building Churches and Chapels, their zeal in decking and adorning of them, their bounty and liberality for the maintaining of them for time to come,
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For witnesse whereof, how many places of this Land may a man come to, where he shall finde most goodly and glorious houses, wrought both within and without with most curious workes of the most ingenious Artists, environed about with all the delights and pleasures of man;
For witness whereof, how many places of this Land may a man come to, where he shall find most goodly and glorious houses, wrought both within and without with most curious works of the most ingenious Artists, environed about with all the delights and pleasures of man;
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or wooden Chappell? nay, with griefe let it bee spoken, how many such houses be there, that have been built with the stones and morter of the ruines of Gods house? how many Churches and Chappels may be found in this Land, which are turned into barnes and stables,
or wooden Chapel? nay, with grief let it be spoken, how many such houses be there, that have been built with the stones and mortar of the ruins of God's house? how many Churches and Chapels may be found in this Land, which Are turned into Barns and stables,
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and the massiest gold and silver for their owne tables, whiles in the meane time, Gods table must be content with some peice of linsey ▪ woolsey for a carpet, course linnen for a table cloath,
and the massiest gold and silver for their own tables, while in the mean time, God's table must be content with Some piece of linsey ▪ woolsey for a carpet, course linen for a table cloth,
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so no lesse, nay more in the matter of maintenance and respect to his Ministers, which are speciall meanes to encourage and to enable them for the performance of the parts of his publicke worship in those places.
so no less, nay more in the matter of maintenance and respect to his Ministers, which Are special means to encourage and to enable them for the performance of the parts of his public worship in those places.
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Not to speake of any Symoniacall contracts, impropriations, appropriations, customes, compositions, prescriptions, prohibitions, inhibitions, as things that never trouble mens consciences,
Not to speak of any Simoniacal contracts, impropriations, appropriations, customs, compositions, prescriptions, prohibitions, inhibitions, as things that never trouble men's Consciences,
For witnes of the truth hereof, how often falls it out that a Parishioner discontented with his Minister, it may be because he cannot have his tithe at his owne rate and pleasure,
For witness of the truth hereof, how often falls it out that a Parishioner discontented with his Minister, it may be Because he cannot have his tithe At his own rate and pleasure,
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this discontented person by way of revenge instantly detaines some part or the whole of his tithe, puts the poore Minister to a long & tedious suit, forceing him thereby to come to a cōposition for his owne,
this discontented person by Way of revenge instantly detains Some part or the Whole of his tithe, puts the poor Minister to a long & tedious suit, forcing him thereby to come to a composition for his own,
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who, either out of feare of his person, or hate to their Minister, or rather covetous desire of what they ought not to have, cry, •aciamus impietatis pari•tem unum, habeamus etiam omnes unum marsupium:
who, either out of Fear of his person, or hate to their Minister, or rather covetous desire of what they ought not to have, cry, •aciamus impietatis pari•tem Unum, habeamus etiam omnes Unum marsupium:
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and having thus impiously smitten hands to hold together, least the Minister should get the day (which of all other is held the greatest disgrace, be his cause never so good);
and having thus impiously smitten hands to hold together, lest the Minister should get the day (which of all other is held the greatest disgrace, be his cause never so good);
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who, knowing that the Iudge must of necessitie give sentence according to their verdit, instead of examining the cause, crie, •am nostra res agitur, it is this mans cause to day, it may be ours tomorrow;
who, knowing that the Judge must of necessity give sentence according to their verdict, instead of examining the cause, cry, •am nostra Rest agitur, it is this men cause to day, it may be ours tomorrow;
or the qualitie of the witnesses brought in to proove their evidence, crie with one consent, Billa vera, all is true that is alledged against the Minister;
or the quality of the Witnesses brought in to prove their evidence, cry with one consent, Bill of vera, all is true that is alleged against the Minister;
Never any age wherein men were more forward to call upon their Ministers for the performance of their duties, never any wherein they were more subject to censure them upon the least omission, never lesse regard had either of their places or persons, men never envying the happines & prosperitie of any other profession,
Never any age wherein men were more forward to call upon their Ministers for the performance of their duties, never any wherein they were more Subject to censure them upon the least omission, never less regard had either of their places or Persons, men never envying the happiness & Prosperity of any other profession,
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A Minister holding two benefi•es (carefully providing to have them both served, & paying for these ordinarily or extraordinarily toward the necessary affaires of the King and Kingdome,
A Minister holding two benefi•es (carefully providing to have them both served, & paying for these ordinarily or extraordinarily towards the necessary affairs of the King and Kingdom,
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and every Church and Chappell might be provided of an able preaching Minister, they could wish that there might be a competency allotted out of all livings, impropriations,
and every Church and Chapel might be provided of an able preaching Minister, they could wish that there might be a competency allotted out of all livings, impropriations,
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according to that of the Apostle, Hee that ruleth well is worthy of double honour &c. if they say their portion shall bee unequall and answerable to mens deserts,
according to that of the Apostle, He that Ruleth well is worthy of double honour etc. if they say their portion shall be unequal and answerable to men's deserts,
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then in the second place give mee leave to aske, By whome shall these portions bee proportioned? by whome shall mens gifts bee judged? by whome shall these portions bee conferred and bestowed? doe wee not thinke that a Brother, a Sonne, a Kinsman, a Friend, a velvet Gowne, a Coach and all other necessary furniture,
then in the second place give me leave to ask, By whom shall these portions be proportioned? by whom shall men's Gifts be judged? by whom shall these portions be conferred and bestowed? do we not think that a Brother, a Son, a Kinsman, a Friend, a velvet Gown, a Coach and all other necessary furniture,
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nay three or foure hundred peeces will be are as great a stroke, and worke as feelingly in the bestowing a pension of an hundred pounds per annum certaine without further charge,
nay three or foure hundred Pieces will be Are as great a stroke, and work as feelingly in the bestowing a pension of an hundred pounds per annum certain without further charge,
If Christ had foretold, that in the latter daies chari•ie should abound, and iniquitie grow cold, there might have beene some hope that with the change of the forme the evill might have beene avoyded ▪ but Christ having told the contrary, it is against hope to expect it.
If christ had foretold, that in the latter days chari•ie should abound, and iniquity grow cold, there might have been Some hope that with the change of the Form the evil might have been avoided ▪ but christ having told the contrary, it is against hope to expect it.
why should any man goe about to prescribe God his allowance, when God himselfe hath allotted and proportioned it ' Is not this for men to make themselves wiser then God? Or is it likely that they who now make no conscience of breaking Gods law in taking from him and his what he hath allotted and given, will make any conscience to change their owne lawes to lessen,
why should any man go about to prescribe God his allowance, when God himself hath allotted and proportioned it ' Is not this for men to make themselves Wiser then God? Or is it likely that they who now make no conscience of breaking God's law in taking from him and his what he hath allotted and given, will make any conscience to change their own laws to lessen,
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let them give us that, as God hath given it, and I dare say the Church will not onely carefully provide for every Parish an able and sufficient preaching Minister,
let them give us that, as God hath given it, and I Dare say the Church will not only carefully provide for every Parish an able and sufficient preaching Minister,
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so farre shall they finde us from covetousnes, that wee shall be willing to resigne up all our temporalties (the royalties and dignities of the Church onely excepted:) and yet wee dare maintaine that the Church hath as good right unto them,
so Far shall they find us from covetousness, that we shall be willing to resign up all our Temporalities (the royalties and dignities of the Church only excepted:) and yet we Dare maintain that the Church hath as good right unto them,
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as any temporall Lord hath to his temporall possessions, though he can claime them from the donation of Brutus (if any such were) first King of great Britaine.
as any temporal Lord hath to his temporal possessions, though he can claim them from the donation of Brutus (if any such were) First King of great Britain.
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and every Minister content with one cure of soules, and yet they to keepe any part or portion of the tenth in their owne use and possession, is an evident signe that how soever this plea of competency beare the shew of religion (and I am perswaded many wish and desire it out of a good heart) yet it is a plaine sleight of the Devill for the utter overthrow of all pietie and religion by bringing into the Church an equality, by equality to bring in poverty;
and every Minister content with one cure of Souls, and yet they to keep any part or portion of the tenth in their own use and possession, is an evident Signen that how soever this plea of competency bear the show of Religion (and I am persuaded many wish and desire it out of a good heart) yet it is a plain sleight of the devil for the utter overthrow of all piety and Religion by bringing into the Church an equality, by equality to bring in poverty;
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as their supercilious lookes, their scornefull and opprobrious tearmes and titles, their pilling and polling, their posting of us from wall to kennill, from the hall to the parlour, from session to assise, with twenty other such disgracefull abuses;
as their supercilious looks, their scornful and opprobrious terms and titles, their pilling and polling, their posting of us from wall to kennill, from the hall to the parlour, from session to assize, with twenty other such disgraceful Abuses;
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the base estimation of our callings and labours, thinking no men so easily come to their learning & living as the Minister, no m•ns paines lesse then the Ministers;
the base estimation of our callings and labours, thinking no men so Easily come to their learning & living as the Minister, no m•ns pains less then the Ministers;
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An evident demonstration of the large competency we should have, if we should leave Gods claime and our right of •nheritance in tenth, to come to mans allowance.
an evident demonstration of the large competency we should have, if we should leave God's claim and our right of •nheritance in tenth, to come to men allowance.
another, because h• is well bo•ne and well friended, such an one as is better able by his pu•se and friends to bestead his neighbours, then they him.
Another, Because h• is well bo•ne and well friended, such an one as is better able by his pu•se and Friends to besteaded his neighbours, then they him.
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other•, discon•••ted with that little glorie and m•intenance the Church hath yet left, if they ••n meete with a discontented Separatist, doe h•nour h•m like a S. Paul, or S. Augustin•:
other•, discon•••ted with that little glory and m•intenance the Church hath yet left, if they ••n meet with a discontented Separatist, do h•nour h•m like a S. Paul, or S. Augustin•:
The first is the consideration of the reasons alledged why they are not so religiously devoted and affected towards Gods house and Ministers as formerly;
The First is the consideration of the Reasons alleged why they Are not so religiously devoted and affected towards God's house and Ministers as formerly;
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or least if they should be curious in decking Gods house, pious in maintaining and reverencing his Ministers, they should make way to bring in Poperie and superstition.
or lest if they should be curious in decking God's house, pious in maintaining and reverencing his Ministers, they should make Way to bring in Popery and Superstition.
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but because they then fleeced the Laitie, must the Laitie now needes fl•••• the Clergie? because the Pope in his pride trampled on the necke of Kings, must every ordinary person, who hath but a little more wealth or honour then his neighbours, trample on the heads of our greatest Clergy? because they were too curious and superstitious, must we needs be carelesse and irreligious? It stands not with our profession, much lesse with our religion.
but Because they then fleeced the Laity, must the Laity now needs fl•••• the Clergy? Because the Pope in his pride trampled on the neck of Kings, must every ordinary person, who hath but a little more wealth or honour then his neighbours, trample on the Heads of our greatest Clergy? Because they were too curious and superstitious, must we needs be careless and irreligious? It Stands not with our profession, much less with our Religion.
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And as for bringing in of Poperie by this meanes, it is so little to be feared, that I dare say, the neglect of these forenamed particulars, is and hath been the cause to hold up the head of Poperie so much in these Kingdomes:
And as for bringing in of Popery by this means, it is so little to be feared, that I Dare say, the neglect of these forenamed particulars, is and hath been the cause to hold up the head of Popery so much in these Kingdoms:
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it being a principle, not onely in Religion, but Nature, that where there is a neglect of Gods house, a contempt of his Ministers, either in withholding that honour and maintenance,
it being a principle, not only in Religion, but Nature, that where there is a neglect of God's house, a contempt of his Ministers, either in withholding that honour and maintenance,
The second evill aggravating the misery of the Church and Churchmen, is the confideration of the persons who have been & are so injurious unto them, who are not onely Lay-men, FILII ALIENI, Ammon and Amaleck, the Philistins,
The second evil aggravating the misery of the Church and Churchmen, is the consideration of the Persons who have been & Are so injurious unto them, who Are not only Laymen, SONS ALIENI, Ammon and Amalek, the philistines,
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and those of Tyre, who take the houses of God into possession, whose sole and greatest part of patrimonie consists of the revenues of the Church: (for it is no wonder that those maligne us, seeing that as a th•ese or murderer hates none so much as the persons and friends of them whom they have robbed or murdered;
and those of Tyre, who take the houses of God into possession, whose sole and greatest part of patrimony consists of the revenues of the Church: (for it is no wonder that those malign us, seeing that as a th•ese or murderer hates none so much as the Persons and Friends of them whom they have robbed or murdered;
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and all this arising out of the Ministers maintenance, but that, their owne consciences accusing them with theft and murthe•, the persons of Church-men of all other should be most hatefull unto them:) these, I say, are not onely of our backe-friends,
and all this arising out of the Ministers maintenance, but that, their own Consciences accusing them with theft and murthe•, the Persons of Churchmen of all other should be most hateful unto them:) these, I say, Are not only of our Backfriends,
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I know generally, and for the most part these are onely your fratres sportulantes, your Fryer mendicants, stipendary Preache•s, together with your rambling crue of wandring Levites;
I know generally, and for the most part these Are only your Brothers sportulantes, your Fryer mendicants, stipendiary Preache•s, together with your rambling crew of wandering Levites;
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who though they seeme to hate nothing more then a Bishop, and double benefice, yet would they willingly NONLATINALPHABET, be busie Superintendents over all the Parishes in a Countrey.
who though they seem to hate nothing more then a Bishop, and double benefice, yet would they willingly, be busy Superintendents over all the Parishes in a Country.
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and no better way & meanes for these purposes, then to equall or preferre their private meetings & places thereof, with or before the publicke meetings of Gods Church;
and no better Way & means for these Purposes, then to equal or prefer their private meetings & places thereof, with or before the public meetings of God's Church;
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Neither are these onely our backe friends (who I may truely say are amongst us, but not of us ) but there are (the greater our misery) ex nostris, such who know the Law, that they who doe such things are worthy of death;
Neither Are these only our back Friends (who I may truly say Are among us, but not of us) but there Are (the greater our misery) ex nostris, such who know the Law, that they who do such things Are worthy of death;
But when I speake in these generall tearmes I would not be thought to be like Eliah, that I onely were left a friend to Gods house and his inheritance;
But when I speak in these general terms I would not be Thought to be like Elijah, that I only were left a friend to God's house and his inheritance;
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nay there are (the Lord be bles•ed for it) many thousands in the Church of England who have not bowed their knees to Baal, who have not yet put to their hands for the pulling downe of Gods Sanctuary, the robbing God of his tithes, or abusing his Ministers.
nay there Are (the Lord be bles•ed for it) many thousands in the Church of England who have not bowed their knees to Baal, who have not yet put to their hands for the pulling down of God's Sanctuary, the robbing God of his Tithes, or abusing his Ministers.
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witnesse his forwardnes, not onely to provoke others by command, but by example, by his owne purse and bounty to repaire Churches in divers parts of this Kingdome, to restore and endow,
witness his forwardness, not only to provoke Others by command, but by Exampl, by his own purse and bounty to repair Churches in diverse parts of this Kingdom, to restore and endow,
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witnes•e his love in restoring Bishops and others to their auncient priviledges and dignities, to be not onely à sacrts, but secretioribus consil•is, of his sacred,
witnes•e his love in restoring Bishops and Others to their ancient privileges and dignities, to be not only à sacrts, but secretioribus consil•is, of his sacred,
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Neither are our hopes any whit lessened in his Kingly Sonne Royall King Charles our most gracioas Soveraigne, who is the lively image of his Royall Father for interiour vertues and endowments of soule and minde, especially those which have been the greatest glory of Christian Kings,
Neither Are our hope's any whit lessened in his Kingly Son Royal King Charles our most gracioas Sovereign, who is the lively image of his Royal Father for interior Virtues and endowments of soul and mind, especially those which have been the greatest glory of Christian Kings,
and wherein his Royall Father placed his highest pitch of content and happinesse, to be the Defender of the Christian faith, a Nurse of Gods Church, a Patrone and Protector of his worship, with all the places, persons,
and wherein his Royal Father placed his highest pitch of content and happiness, to be the Defender of the Christian faith, a Nurse of God's Church, a Patron and Protector of his worship, with all the places, Persons,
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yea Ces•rea 〈 ◊ 〉 a •ornel•u• ▪ •o•pa a Simon, •p••s•s a Priscilla, &c. •a•• G•••t••n• are their •• many p•r•s of this kingdome, who for the good of Gods house and •is Minist••• would w•ll••gly pl•ck• •ut their owne eyes;
yea Ces•rea 〈 ◊ 〉 a •ornel•u• ▪ •o•pa a Simon, •p••s•s a Priscilla, etc. •a•• G•••t••n• Are their •• many p•r•s of this Kingdom, who for the good of God's house and •is Minist••• would w•ll••gly pl•ck• •ut their own eyes;
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and howsoever the world accounts of them, yet I do•b• n•t ba• at the generall d•y of account• these shall passe freely with a Scio and Place• for me• t••ely w••e and r••igious,
and howsoever the world accounts of them, yet I do•b• n•t ba• At the general d•y of account• these shall pass freely with a Scio and Place• for me• t••ely w••e and r••igious,
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who (maugre all the spight and malice of Satan and his abettors, the enemies of God and his inheritance) are and will be liberall towards the maintenance of his house, respectfull of his Ministers, willingly and liberally honouring them both with maintenance and countenance.
who (maugre all the spite and malice of Satan and his abettors, the enemies of God and his inheritance) Are and will be liberal towards the maintenance of his house, respectful of his Ministers, willingly and liberally honouring them both with maintenance and countenance.
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if you come to Ʋoxpopuli, the generall cry of the generall number, who either can or will cry no other song then that of the Caldeans at the sacking of Ierusalem, Downe with Churches, away with tithes, let us trample both them and their Priests downe to the ground.
if you come to Ʋoxpopuli, the general cry of the general number, who either can or will cry no other song then that of the Chaldaeans At the sacking of Ierusalem, Down with Churches, away with Tithes, let us trample both them and their Priests down to the ground.
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All which duely considered, as it gives all true hearted Christians just cause to lament and bewaile the wretched and miserable estate and condition of men in these times;
All which duly considered, as it gives all true hearted Christians just cause to lament and bewail the wretched and miserable estate and condition of men in these times;
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so gives it us no lesse cause to feare, that God hath some extraordinary plague or other in store for us, which without repentance will speedily and suddenly fall upon us;
so gives it us no less cause to Fear, that God hath Some extraordinary plague or other in store for us, which without Repentance will speedily and suddenly fallen upon us;
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And that it may appeare to others ▪ that this feare is not causelesse, this assertion truthlesse, let us take into our consideration these three texts of Scripture:
And that it may appear to Others ▪ that this Fear is not causeless, this assertion truthless, let us take into our consideration these three texts of Scripture:
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From whence I make this inference, that if he which keepes not all Gods Commandements shall be obnoxious and lyable to all these curses (many of them fitly squaring with the evills of these times;) why should not the committing of that sinne which at once breakes seaven of the ten Commandements? For what man can truely say he loves, feares,
From whence I make this Inference, that if he which keeps not all God's commandments shall be obnoxious and liable to all these curses (many of them fitly squaring with the evils of these times;) why should not the committing of that sin which At once breaks seaven of the ten commandments? For what man can truly say he loves, fears,
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but robbs both him and them of that maintenance which he hath reserved to himselfe for that purpose? or how can God bee worshipped with holy worship ▪ how can his Sabbaths be duely & holily kept;
but Robbed both him and them of that maintenance which he hath reserved to himself for that purpose? or how can God be worshipped with holy worship ▪ how can his Sabbaths be duly & holily kept;
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if to covet not onely Gods, but the Ministers house, wife, maintenance &c. to robbe God of his tithes ▪ and that to the grinding of his Embassadours faces ▪ be not a breach of the 6, 8,
if to covet not only God's, but the Ministers house, wife, maintenance etc. to rob God of his Tithes ▪ and that to the grinding of his ambassadors faces ▪ be not a breach of the 6, 8,
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But because generall threats take small place in remooving particular and accustomed sinnes, in the next place view and consider HAG. 1. and MALACH. 3. the one concerns Gods house, the other his tithes, both his Ministers respect and maintenance;
But Because general Treats take small place in removing particular and accustomed Sins, in the next place view and Consider HAG. 1. and MALACHI. 3. the one concerns God's house, the other his Tithes, both his Ministers respect and maintenance;
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where if wee compare the sinnes and punishments there mentioned for those sinnes, with these times, wee shall finde them in many points fitly to answer one another.
where if we compare the Sins and punishments there mentioned for those Sins, with these times, we shall find them in many points fitly to answer one Another.
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yea pallaces of Kings, whilest Gods house was never lesse glorious without, never more poore and bare within? Or was there ever any age wherein men might more justly be accused for robbing God of his tithes and offerings, then this of ours;
yea palaces of Kings, whilst God's house was never less glorious without, never more poor and bore within? Or was there ever any age wherein men might more justly be accused for robbing God of his Tithes and offerings, then this of ours;
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since which time the sinne of sacriledge hath turned Catholik-christian, a warrantable sinne, if not a commendable vertue ▪ but yet not impunè ▪ for was there ever any age wherein hath been no•ed more frequent exportations of English commodities, especially of the fruites and encrease of the earth,
since which time the sin of sacrilege hath turned Catholik-christian, a warrantable sin, if not a commendable virtue ▪ but yet not impunè ▪ for was there ever any age wherein hath been no•ed more frequent exportations of English commodities, especially of the fruits and increase of the earth,
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but with lesse accrument and advantage either to the exporters, or to the kingdome? and hath not experience taught us of late times, that our barnes some yeare•, have scarce ever beene fuller of straw,
but with less accruement and advantage either to the exporters, or to the Kingdom? and hath not experience taught us of late times, that our Barns Some yeare•, have scarce ever been fuller of straw,
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and yet at the very selfe same time our garners seldome emp•ier of corne? have not our fields some times laughed and sung as it were with a promising harvest,
and yet At the very self same time our garners seldom emp•ier of corn? have not our fields Some times laughed and sung as it were with a promising harvest,
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and yet our sh•af•s when they came to undergo• the threshers flayle, have wept as it were and shrunke away, not fearing so much the blow of Tribulation,
and yet our sh•af•s when they Come to undergo• the threshers flail, have wept as it were and shrunk away, not fearing so much the blow of Tribulation,
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as conscious to themselves of their owne inability to satisfie the husbandmans labour & expectation? And why may not this (to passe all others) be a very pithy and satisfying reason, viz, God seeing men hug and fat themselves in their owne conceits with hopes and expectations of great increase,
as conscious to themselves of their own inability to satisfy the husbandman's labour & expectation? And why may not this (to pass all Others) be a very pithy and satisfying reason, videlicet, God seeing men hug and fat themselves in their own conceits with hope's and Expectations of great increase,
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and so sometimes frustrate their greatest expectations? And againe, was there ever any age, wherein the most pregnant men have more beate their braines by new projects and devises, to fill both the publicke treasury and their owne private purses,
and so sometime frustrate their greatest Expectations? And again, was there ever any age, wherein the most pregnant men have more beat their brains by new projects and devises, to fill both the public treasury and their own private purses,
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but with lesse successe and honour to their enterprizes? so that it may truly be said as it is in HAGG. 1. 6. They have so••n much and brought in little;
but with less success and honour to their Enterprises? so that it may truly be said as it is in HAGGAI. 1. 6. They have so••n much and brought in little;
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To adde to these, hath not the Turke, and D•nkirk, and other enemies (as our haven-Townes too well know by experience) much destroyed and endamaged us abroad? and at home have not our informers, projectors, monopolists, that hellish brood of state-horsleatches, sucked out almost the very hearts of the subjects purses ▪ if not of the King• treasury? hath not the Lord thundred diverse 〈 … 〉 from heaven, shot out his arrowes of wrath and indigna••••, the arrow I meane that flyeth by night,
To add to these, hath not the Turk, and D•nkirk, and other enemies (as our haven-Townes too well know by experience) much destroyed and endamaged us abroad? and At home have not our informers, projectors, monopolists, that hellish brood of state-horsleatches, sucked out almost the very hearts of the subject's purses ▪ if not of the King• treasury? hath not the Lord thundered diverse 〈 … 〉 from heaven, shot out his arrows of wrath and indigna••••, the arrow I mean that flies by night,
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as of any o•her grosse enormities whatsoever? Is not our kingdome at this present involved and perplexed with many perilous and hazardous engagements, the successe whereof in likelyhood depends upon the reformation as well of this as of any our other intolerable impieties? And lastly,
as of any o•her gross enormities whatsoever? Is not our Kingdom At this present involved and perplexed with many perilous and hazardous engagements, the success whereof in likelihood depends upon the Reformation as well of this as of any our other intolerable impieties? And lastly,
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that our Ministers are not so many as were amongst the Iewes, and those not so good in these times as to deserve so great a portion for their maintenance as the tenth of the whole land and kingdome.
that our Ministers Are not so many as were among the Iewes, and those not so good in these times as to deserve so great a portion for their maintenance as the tenth of the Whole land and Kingdom.
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& how soever God doth not alwaies punish the sins of the fathers in and upon the children ▪ 〈 ◊ 〉 if the children live and continue in their fathers sinne•, wickedly to possesse that which their fathers wickedly gott, in the punishment of the child the fathers sins are not forgotten,
& how soever God does not always Punish the Sins of the Father's in and upon the children ▪ 〈 ◊ 〉 if the children live and continue in their Father's sinne•, wickedly to possess that which their Father's wickedly got, in the punishment of the child the Father's Sins Are not forgotten,
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Mon•st••ies, whether of Monkes, Friers or Nun•, whether regulars or seculars, being accounted the greatest and principall amongst Churchmen in those times.
Mon•st••ies, whither of Monks, Friars or Nun•, whither regulars or seculars, being accounted the greatest and principal among Churchmen in those times.
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Againe, how weake a reasoning is this, to reason from the corrupted times of the Church, the dayes of cove tousnes and ignorance, wh•n Popery and superstition were at their height, to maintaine the selfe same practise in these dayes, these glorious daies of the glorious light of the Gospel? Wee hate to follow them in all other doctrine and practises,
Again, how weak a reasoning is this, to reason from the corrupted times of the Church, the days of cove tousnes and ignorance, wh•n Popery and Superstition were At their height, to maintain the self same practice in these days, these glorious days of the glorious Light of the Gospel? we hate to follow them in all other Doctrine and practises,
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that I never heard any understanding man either Protestant or Papist, though he can be content to hold tithes by vertue of the practise of the Church in those times,
that I never herd any understanding man either Protestant or Papist, though he can be content to hold Tithes by virtue of the practice of the Church in those times,
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but he accounted of the taking away of the tithes as a thing in its owne nature wicked, a practise neither warrantable by the rules either of religion or reason.
but he accounted of the taking away of the Tithes as a thing in its own nature wicked, a practice neither warrantable by the rules either of Religion or reason.
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or if there be any odds, it is on our part, in that what we want in number we have double in the excellency of our ministery and ministeriall function with the glad tidings we bring men:
or if there be any odds, it is on our part, in that what we want in number we have double in the excellency of our Ministry and ministerial function with the glad tidings we bring men:
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and let them make the worst of us they can, they ca•not make us worse then were the Priests and Levites in the dayes of Malachi and of our Saviour Christ,
and let them make the worst of us they can, they ca•not make us Worse then were the Priests and Levites in the days of Malachi and of our Saviour christ,
and shall it stand good against the right and inheritance of the King of heaven? Secondly, God hath not altogether deferred to punish us in all these times,
and shall it stand good against the right and inheritance of the King of heaven? Secondly, God hath not altogether deferred to Punish us in all these times,
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And if this sinne of sacriledge were at the height in any age, Church, or Kingdome, we may truely say these are the times, in that, notwithstanding the glorious light of the Gospel hath shined so many yeares together amongst us, notwithstanding the glorious example of a religious King, the great number of able Ministers,
And if this sin of sacrilege were At the height in any age, Church, or Kingdom, we may truly say these Are the times, in that, notwithstanding the glorious Light of the Gospel hath shined so many Years together among us, notwithstanding the glorious Exampl of a religious King, the great number of able Ministers,
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and the daily endeavour of these Ministers (yea of Lay-men themselves, the more their honour) both by preaching and writing to withdraw men from this sinne, by drawing them to give God his due both in his house and inheritance;
and the daily endeavour of these Ministers (yea of Laymen themselves, the more their honour) both by preaching and writing to withdraw men from this sin, by drawing them to give God his due both in his house and inheritance;
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that God should take from us the light of his Gospel, & send us a famine of his word as he hath of other his blessings, the next step to the utter destruction both of soules and bodies:
that God should take from us the Light of his Gospel, & send us a famine of his word as he hath of other his blessings, the next step to the utter destruction both of Souls and bodies:
And first, right honourable Iudges the pillars both of Church and common wealth, let mee intreat you in the name of God and his Church, that as your lawes and judgments flow from the seas of Gods lawes and statutes,
And First, right honourable Judges the pillars both of Church and Common wealth, let me entreat you in the name of God and his Church, that as your laws and Judgments flow from the Seas of God's laws and statutes,
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And seeing that the sinne of sacriledge is growne to that height, that men feare not by perjury to hazard their owne soules for the committing of it, that you would be pleased to suppresse the great number of prohibitions graunted in that case, the cause of this evill to the damning of many a soule;
And seeing that the sin of sacrilege is grown to that height, that men Fear not by perjury to hazard their own Souls for the committing of it, that you would be pleased to suppress the great number of prohibitions granted in that case, the cause of this evil to the damning of many a soul;
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and that you would consider in the case of prohibitions and suits of this kinde, the nature, quality, condition, both of witnesses and jurors, enforming them not onely of the truth of the evidence,
and that you would Consider in the case of prohibitions and suits of this kind, the nature, quality, condition, both of Witnesses and jurors, informing them not only of the truth of the evidence,
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Ministers doe not withdraw our selves from the secular yoke and power, but acknowledge our selves to be bound in all obedience to our civill Magistrates, both King as supreame, and his Ministers under him;
Ministers do not withdraw our selves from the secular yoke and power, but acknowledge our selves to be bound in all Obedience to our civil Magistrates, both King as supreme, and his Ministers under him;
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that you would be pleased to enforme all men of the quality and condition of our persons and places, to teach them the bounds and limits of their power, that so we may not be made a dayly pray to the insulting humour of every man in inferiour place and office.
that you would be pleased to inform all men of the quality and condition of our Persons and places, to teach them the bounds and Limits of their power, that so we may not be made a daily pray to the insulting humour of every man in inferior place and office.
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And as I have beene bold to make this request to your Lordships, so give mee leave to second the same to all, that every one in his severall ranke and degree endeavour the reformation of these sinnes and abuses both in themselves and in others.
And as I have been bold to make this request to your Lordship's, so give me leave to second the same to all, that every one in his several rank and degree endeavour the Reformation of these Sins and Abuses both in themselves and in Others.
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So often as you looke upon your rich tapestry carpets, pure and fine linnen, rich and well furnished cubboards of plate of all sorts and •ashions, thinke it a shame for you to bee thus richly and abundantly stored,
So often as you look upon your rich tapestry carpets, pure and fine linen, rich and well furnished cupboards of plate of all sorts and •ashions, think it a shame for you to be thus richly and abundantly stored,
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So often as you walke into your well growen fields abounding with all sorts of graine and other things necessary for your corporall sustenance, your garners full abounding with all manner of store, your sheepe and oxen bringing sor•h thousands and ten thousands in your pastures, your sonnes growing up like young plants, your daughters like polished corner-stones, your selves and servants and cattell healthfull and strong to labour for the daily increase of your states;
So often as you walk into your well grown fields abounding with all sorts of grain and other things necessary for your corporal sustenance, your garners full abounding with all manner of store, your sheep and oxen bringing sor•h thousands and ten thousands in your pastures, your Sons growing up like young plants, your daughters like polished corner-stones, your selves and Servants and cattle healthful and strong to labour for the daily increase of your states;
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and thinke it a shame to detaine from him and his that small portion of tenth that hee hath reserved for himselfe and his Ministers for the better feeding and nourishing of your soules.
and think it a shame to detain from him and his that small portion of tenth that he hath reserved for himself and his Ministers for the better feeding and nourishing of your Souls.
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so often as he viewes his ship• come safe from sea, full richly stowed with all manner of choice & time-serving commodities, filling his warehouse and returning to his coffers an hundred fold for his outsent adventures;
so often as he views his ship• come safe from sea, full richly stowed with all manner of choice & time-serving commodities, filling his warehouse and returning to his coffers an hundred fold for his outsent adventures;
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so greatly enriching ▪ his estate that he is able yearely to adde house unto house, land unto land, lordship unto lordship, till he know no end of his wealth;
so greatly enriching ▪ his estate that he is able yearly to add house unto house, land unto land, lordship unto lordship, till he know no end of his wealth;
and hath no more besides his handy labour but a Cowe, Goose, and Sowe for the maintenance of himselfe and family, shall returne God by way of thankefulnes double his proportion,
and hath no more beside his handy labour but a Cow, Goose, and Sow for the maintenance of himself and family, shall return God by Way of thankfulness double his proportion,
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as Saint Chrysostome affirmeth, NONLATINALPHABET quan•ò celsior dignitas, tantò Sacerdotis majora sunt pericula ) who in regard of the excellency of our callings,
as Saint Chrysostom Affirmeth, quan•ò celsior dignitas, tantò Sacerdote marjoram sunt pericula) who in regard of the excellency of our callings,
and build the house, and I will take pleasure in it, and I will be glorifyed• and MALACH. 3. 10. 11. 12. Bring yee all the tithes into the storehouse, that there may be mea•e in my house,
and built the house, and I will take pleasure in it, and I will be glorifyed• and MALACHI. 3. 10. 11. 12. Bring ye all the Tithes into the storehouse, that there may be mea•e in my house,
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