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A sermon upon part of the prophecy of Obadiah touching the destruction, as of…A sermon vpon part of the prophesie of Obadiah touching the destruction, as of…
A sermon upon part of the prophecy of Obadiah touching the destruction, as of Idumæans, so of Papists; and means whereby it must be wrought: preached at Saint Mary's in Oxford by John Rainoldes, on the 28. of October last. 1584.A sermon vpon part of the prophesie of Obadiah touching the destruction, as of Idumæans, so of Papists; and meanes whereby it must be wrought: preached at Saint Maries in Oxford by Iohn Rainoldes, on the 28. of October last. 1584.
John Rainolds 1549–1607London? : Thomas Dawson, Printed. 1584
[2], 5-34 p. · 6.3k words · STC 20623 · ESTC S106047
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
as neither did the Prophet of all Idumaeans▪ For the lremnant of Edom shall inherit with Israel, and Papists with us: as many as shall mseek him, whose name is called upon them. ⟨p. 12⟩which God grant they may do by faith in his mercy, that Papists may live, and papistry may die. But I speak of all who stubbornly per sist in the Popish heresies. In whom shall be fulfilled the Apostles prophecy touching the man of sin: nthe Lord shall consume him with the breath of his mouth. And so, that which is written of Edom by the Prophet, may be said by us to the Romish An tichrist: If thieves had come unto thee, if robbers by night, (how art thou destroyed?) would they not have stolen that which were enough for them? If Grape gatherers had come unto thee, would they not have left some grapes? Howe are the things of Antichrist sought out, his secret things are searched?
as neither did the Prophet of al Idumaeās▪ For the lremnant of Edom shal inherite with Israel, and Papistes with vs: as many as shall mseeke him, whose name is called vpon them. ⟨p. 12⟩which God graunt they may doe by faith in his mercy, that Papistes may liue, and papistrie may die. But I speake of all who flubbornly per sist in the Popish heresies. In whō shal bee fulfilled the Apostles prophesie touching the man of sinne: nthe Lorde shall cōsume him with the breath of his mouth. And so, that which is written of Edom by the Prophet, may be said by vs to the Romish An tichrist: If theeues had come vnto thee, if robbers by night, (how art thou destroyed?) would they not haue stollē that which were enough for them? If Grape gatherers had come vnto thee, would they not haue left some grapes? Howe are the things of Antichrist sought out, his secret things are searched?
Howbeit, as S. Paul▪ though ohe were assured that all who sailed with him should escape alive: yet psaid, that they could not escape except the mariners abode in the ship: so, though it be certain that Antichrist and his members shall be consumed, yet cannot that be, except they be set upon by warriors. For god doth work by means ordinarily. And this is the means that he hath ordained for the achieving of that conquest, as we saw before in qthe Ambassadors message, Arise & let ⟨p. 13⟩us rise up against her to battle. The warriors, whose service the Lord doth use thereto, are all his servants in a sort; rhis people most willing in the day of his army: but specially Preachers and Ministers of his word. For his word is sthe rod of his▪ mouth, tthe breath, uthe sword, whereby he doth destroy his enemies: & ministers are soldiers, by whose hand he wieldeth it. For which cause their function is compared to warfare, in that it is written by S. Paul, xWho goeth to warfare any time at his 9own cost? And, No man that warreth entangleth himself with affairs of life, that he may please him who hath chosen him to be a soldier, And God saith of them by the Prophet Isaiah: zI have set watchmen upon thy walls, O Jerusalem, which all the day, and all the night continually shall not cease. The watchmen and warriors therefore of the Lord, the keepers of his Church, the conquerors of his enemies▪ the spoilers of the Idumaeans, the consumers of Antichrist, and Antichristian imps▪ are ministers of his word, Pastors & Teachers, who to please him by whom they are chosen soldiers, should not be entangled with affairs of life; to discharge their duty, should ⟨p. 14⟩be sent forth and kept on public cost; to preserve their flock, should watch day and▪ night continually over it. The less marvel is it, if in our English Churches Antichrist and Edom be not consumed yet; nay, if they attempt to consume us; if by Popish policies, by superstitious tokens, by blasphemous writings, by traitorous libels and conspiracies, they undermine our state; if athey take crafty counsel against the people of God, and say, bLet us possess his habitations by inheritance; if they look for a day when they may cry once again, craze it, raze it to the foundation thereof; in a word, if they range through the land like wolves, & suck the blood of sheep and lambs:
Howbeit, as S. Paul▪ though ohe were assured that al who sailed with him sheuld escape aliue: yet psaid, that they could not escape except the mariners abode in the ship: so, though it be certaine that Antichrist and his members shalbe cōsumed, yet cannot that be, except they be set vpō by warriours. For god doth worke by meanes ordinarily. And this is the meanes that he hath ordeined for the atchieuing of that conquest, as we sawe before in qthe Ambassadours message, Arise & let ⟨p. 13⟩vs rise vp against her to battaile. The warriours, whose seruice the Lord doth vse therto, are all his seruants in a sort; rhis people most willing in the day of his armie: but speciallie Preachers and Ministers of hys worde. For his worde is sthe rodde of his▪ mouth, tthe breath, uthe sword, wherby he doth destroy his enemies: & ministers are souldiours, by whose hand he weeldeth it. For which cause their function is cōpared to warfare, in that it is written by S. Paule, xWho goeth to warrefare any time at his 9owne cost? And, No man that warreth entangleth himselfe with affayres of life, that hee may please him who hath chosen him to be a souldiour, And God saith of thē by the Prophet Esay: zI haue set watchmē vpon thy walles, O Ierusalem, which all the day, and all the night continually shall not cease. The watchmen and warriours therefore of the Lorde, the keepers of hys Church, the conquerours of his enemies▪ the spoylers of the Idumaeans, the consumers of Antichrist, and Antichristian impes are ministers of his word, Pastors & Teachers, who to please him by whō they are chosen souldiours, should not bee entangled with affaires of life; to discharge their dutie, should
sith the shepherds fail, the watchmen are a sleep, the warriors do not fight, through want, somewhere of will, somewhere of ability. Of will, where they entangle themselves with such affairs as draw them from their warfare, and are not content to be watchmen in Jerusalem, but they must have a watchmanship in Caesarea too; or, if they have one flock alone, yet do not fee• it, but take their ease in Zion. Of ability, where there is not sufficient provision ⟨p. 15⟩for training of men to make them good soldiers; nor maintenance sufficient to find them being trained: that, setting all other cares of life apart▪ they may attend their charge wholly. To them here amongest us, who, through want of will are backward in this service of the Lord God of Hosts, so much hath been spoken, so often, so earnestly, both out of this and other places: that I am half ashamed again to solicit them with dPrecept upon precept, Precept upon Precept. Notwithstanding, as I have read, that when we had gotten Calais from the Frenchmen, there was one appointed to put them in remembrance from time to time of Calais, in all their solemn meetings for State-consultations, till they had regained it: so▪ I am persuaded, that, till the amendment of this fault be won, it is most convenient for the Lords remembrancers in all our Church-assemblies to wish it to be thought of.
sith the shepheardes fayle, the watchmen are a sleepe, the warriours doo not fight, through want, somewhere of will, somewhere of abilitie. Of will, where they entangle themselues with such affaires as draw them from their warfare, and are not content to be watchmen in Ierusalem, but they must haue a watchmanship in Caesarea too; or, if they haue one flocke alone, yet doo not fee• it, but take their ease in Sion. Of abilitie, where there is not sufficient prouision ⟨p. 15⟩for trayning of men to make them good souldiours; nor maintenaunce sufficient to finde them being trained: that, setting all other cares of life apart▪ they may attend their charge wholy. To them heere amongest vs, who, through want of will are backwarde in this seruice of the Lorde God of Hoastes, so much hath been spoken, so often, so earnestlie, both out of this and other places: that I am halfe ashamed againe to solicite them with dPrecept vpon precept, Precept vpon Precept. Notwithstanding, as I haue read, that when wee had gotten Calice from the Frenchmen, there was one appointed to put them in remembraunce from time to time of Calice, in all their solemne meetinges for State-consultations, till they had regained it: so▪ I am perswaded, that, til the amendement of this fault bee woone, it is most conuenient for the Lordes remembrancers in all our Church-assemblies to wish it to be thought of.
Wherefore, to put you in mind even now also of our Spiritual Calais▪ I beseech you fathers and brethren (whom it toucheth) now at length to regard the state of the Souls, the precious Souls ⟨p. 16⟩of men committed to your charge: whose blood, if they perish for lack of that attendance, which you ought to give them, will cry for sharper vengeance then did ethe blood of Abel. Or, if my persuasion cannot prevail with you: yet let his prevail, whose prayer hath prevailed for you; who died himself that you might live; who said, and all things were created; whose word the winds and seas obey. Consider the function that he hath called you to, the duty laid upon you, the reward, if you do it; the punishment, if you do it not. fWho is (saith he) a faithful and wise Steward, whom his master maketh ruler over his household, to give them their portion of meat in due season? Blessed is that servant, whom his master when he cometh shall find so doing: verily, I say unto you, he shall make him ruler over all his goods▪ But if that servant say in his hart, my master doth defer his coming, and begin to smite the servants and maidens, and to eat and drink, and to be drunken: that servants master will come in a day when he looketh not for him, and in an hour that he is not ware of, and will cut him in pieces, and give him his portion with the unbelievers. Our Saviour ⟨p. 17⟩the son of God, the king of kings, & Lord of Lords, having entertained men and women of all degrees to be his household servants, is careful to feed them with convenient food, that they may serve him in their vocation fruitfully. This food is the doctrine of his holy word, which must be divided in divers sorts unto his servants, according to their divers states: some to be▪ fed with milk▪ some with strong meat; some humbled with the law, some raised with the gospel; each to have his portion of meat most wholesome for him. Nor only must they have it, but have it too, in due season, as often as they need it: which is so often, that the holy Ghost (to show the continual necessity thereof) doth will it to be given them gin season and out of season. For, as mens bodies should loose their temporal life, unless, as they decay still, so they were repaired with sustenance of meat and drink:
Wherefore, to put you in minde euen nowe also of our Spirituall Calice▪ I beseeche you fathers and brethren (whom it toucheth) nowe at length to regarde the state of the Soules, the precious Soules ⟨p. 16⟩of men committed to your charge: whose blood, if they perishe for lacke of that attendaunce, which you ought to giue them, will crye for sharper vengeaunce then did ethe blood of Abel. Or, if my perswasion cannot preuaile with you: yet let his preuaile, whose prayer hath preuailed for you; who died himselfe that you might liue; who saide, and all thinges were created; whose word the winds and seas obey. Consider the function that hee hath called you to, the dutie laide vpon you, the reward, if you do it; the punishment, if you doe it not. fWho is (saith hee) a faithful and wise Stewarde, whom his master maketh ruler ouer his housholde, to giue them their portion of meat in due season? Blessed is that seruant, whom his master when he commeth shall finde so doing: verily, I say vnto you, he shall make him ruler ouer all his goods▪ But if that seruant say in his hart, my master doth deferre his cōming, and begin to smite the seruants and maidens, and to eate and drinke, and to bee drunken: that seruants master wyll come in a day when he looketh not for him, and in an houre that he is not ware of, and will cut him in peeces, and giue him his portion with the vnbeleeuers. Our Sauiour ⟨p. 17⟩the sonne of God, the king of kinges, & Lord of Lordes, hauing entertained men and women of all degrees to be his houshold seruants, is carefull to feede them with conueniēt food, yt they may serue him in their vocatiō frutefully. This food is the doctrine of his holy word, which must bee deuided in diuers sorts vnto his seruāts, according to their diuers states: some to be▪ fed with milk▪ some with strong meat; some humbled with ye law, some raised with the gospell; each to haue his portion of meat most wholesome for him. Nor only must they haue it, but haue it too, in due season, as oftē as they need it: which is so oftē, that ye holy Ghost (to shew the cōtinuall necessitie thereof) doth will it to be giuen them gin season and out of season. For, as mens bodies should loose their temporall life, vnlesse, as they decay still, so they were repaired with sustenance of meat and drink:
in like sort mens souls are fainting still also, to their1 hazard of life eternal, unless they be refreshed with the food of Gods word. Wherefore that his servants and maidens he not famished: the master of the household hath made you his stewards to minister meat unto them. If you behave your selves, as wise stewards, & faithful; wise, in discerning what portion of ⟨p. 18⟩meat they need each, and when; faithful in giving it to them in due season: your master shall come, who now is absent as it were and hgone into a far country, but he shall come again and fill you with blessedness; he shall make you rulers over all his goods and honour you as highly as iPharaoh did Joseph;, yea, he shall reward you with ka crown of glory, an incorruptible crown, and ye shall lshine as stars for ever and ever. But if ye think his coming to be far of, and so begin to smite the servants and the maidens; nay, I would to God ye did smite them only, so that ye taught them too, for that were a benefit; but if ye famish them, and play the good fellows your selves with the world, & eat, & drink, & be drunken: your master will come in a day when ye look not for him, & in an hour that ye are not ware of, & will mcut you in pieces, & give you your portion with the unbelievers. By the Roman nlaws of the 12. tables, if a man owed money unto sundry creditors, & after judgement given, did not agree with them himself, or others for him: his creditors might (after certain days respite) cut his body in pieces, & take them each a part thereof. oPhavorinus the Philosopher ⟨p. 19⟩reproved this law as cruel & barbarous. But Caecilius the Lawyer replied well upon him, that so great a punishment was appointed of purpose, that they might never come unto it. For now we see many (said he) laid up fast, & cast into fetters, because the pain of fetters is contemned by lewd persons. But I never read nor heard that of old time any was cut in pieces: because they could not set light by that punishment. Metius Fufetius, the Prince of the Albans, having promised the Roman king Tullus Hostilius to succour him against his enemies, did treacherously deceive him: by whom he was therefore tied to two carts, his hands to the one, his feet to the other, & so (the horses being driven contrary ways) he was torn in pieces.
in like sort mens soules are fainting stil also, to their1 hazard of life eternall, vnlesse they be refreshed with the food of Gods word. Wherefore that his seruants and maidens he not famished: the master of the houshold hath made you his stewards to minister meat vnto thē. If you behaue your selues, as wise stewards, & faithful; wise, in discerning what portiō of ⟨p. 18⟩meate they need eche, and when; faithfull in giuing it to them in due season: your master shal come, who now is absent as it were and hgone into a farre countrie, but he shal come againe and fill you with blessednesse; he shal make you rulers ouer al his goods and honour you as highly as iPharao did Ioseph;, yea, hee shall reward you with ka crown of glorie, an incorruptible crown, and yee shall lshine as starres for euer and euer. But if ye thinke his cōming to be farre of, and so begin to smite the seruants and the maidens; nay, I would to God yee did smite them onely, so that ye taught them too, for that were a benefite; but if ye famishe them, and play the good felowes your selues with the world, & eate, & drink, & be drunken: your master will come in a day when ye looke not for him, & in an houre that ye are not ware of, & wil mcut you in peeces, & giue you your portion with the vnbeleeuers. By the Roman nlawes of the 12. tables, if a man owed money vnto sundry creditours, & after iudgement giuen, did not agree with thē himself, or others for him: his creditours might (after certain daies respite) cut his body in peeces, & take them ech a part therof. oPhauorinus the Philosopher ⟨p. 19⟩reprooued this lawe as cruell & barbarous. But Caecilius the Lawier replyed well vpon him, that so great a punishmēt was appointed of purpose, that they might neuer com vnto it. For now we see many (said he) laid vp fast, & cast into fetters, because the paine of fetters is cōtemned by lewd persons. But I neuer read nor heard that of olde time any was cut in peeces: because they could not set light by that punishement. Metius Fufetius, the Prince of the Albanes, hauing promised the Romane king Tullus Hostilius to succour him against his enemies, did treacherously deceiue him: by whō he was therfore tied to two carts, his handes to the one, his feet to the other, & so (the horses being driuē contrary wayes) he was torne in peeces.
pLivy misliketh this punishment as over sharp, & saith that there was small regard of humane laws had in it. But qVirgil weighing better the greatness of the fault, alloweth it with grave censure, *At tu dictis Albane manners. Traitors in our days, though they be not torn with horses as Metius, yet are they rent in pieces, as Metius was, & quartered. rThe Papists complain thereof to foreign nations as of outrageous tyranny, when they are put unto it for traitorous ⟨p. 20⟩facts against our prince. But it is usual and lawful for the Pope (as Leo the tenths practise in sGuicc•ardin doth witness) to quarter men for treason wrought against him. Now, this severe punishment, which hath bin thought fit by mortal Judges to be laid upon unfaithful debtors, upon treacherous persons, upon rebellious Traitors, is the same that Christ the immortal judge denounceth unto you, if ye be disloyal to God, your sovereign Lord, if ye break promise with him and his servants, if ye pay them not the debt which ye owe them, and give them their portion of meat in due season. A very grievous punishment: yet nothing to that, which Christ importeth by it. For he doth import (as the words following show) that ye shall have your portion with the unbelievers. And tthe unbelievers shall have their portion in the lake that burneth with fire & brimstone, which is the second death. Of Damocles a Heathen man it is recorded, that when Dionysius the Tyrant entertained him magnificently & princely, although at the first be thought him self happy, respecting the train of men, attendant on him, the place of gold and silver, the gorgeous clothes, the sweet perfumes, the Viands most delicate, all ⟨p. 21⟩furniture rich and royal: yet after, seeing a sword hanging by a thread let down over his head, he could take no joy of his entertainment, nay he took grief, and desired earnestly to be dismissed from it. How much less joy should you take in your eating, your drinking, your pleasures, with which, as worldly baits, the Prince of this world doth pamper your flesh against the day of slaughter: sith there hangeth over your necks an axe of vengeance, not that may perhaps, but that will assuredly; not kill your bodies only, but both bodies and souls; not with temporal death, but with everlasting into hell fit •; uthere shall be weeping and gnashing of teeth.
pLiuie misliketh this punishment as ouer sharp, & saith that ther was smal regard of humane lawes had in it. But qUirgil weighing better the greatnesse of the fault, aloweth it with graue censure, *At tu dictis Albane maneres. Traitours in our dayes, though they be not torne with horses as Metius, yet are they rent in peeces, as Metius was, & quartered. rThe Papists complaine therof to foreine natiōs as of outragious tyrānie, when they are put vnto it for traiterous ⟨p. 20⟩factes against our prince. But it is vsuall and lawful for the Pope (as Leo the tenthes practise in sGuicc•ardin doth witnesse) to quarter men for treason wrought against him. Now, this seuere punishment, which hath bin thought fit by mortal Iudges to be laid vpon vnfaithful debters, vpō treacherous persons, vpon rebellious Traitours, is the same that Christ the immortal iudge denounceth vnto you, if ye be disloyall to God, your soueraine Lord, if ye breake promise with him and his seruants, if yee pay them not the debt which yee owe them, and giue them their portion of meat in due season. A very greeuous punishment: yet nothing to that, which Christ importeth by it. For hee doth import (as the wordes following shew) that yee shall haue your portion with the vnbeleeuers. And tthe vnbeleeuers shall haue their portion in the lake that burneth with fire & brimstone, which is the second death. Of Damocles a Heathen man it is recorded, that whē Dionysius the Tyrant entertained him magnificently & princely, although at the first bee thought him selfe happie, respecting the traine of men, attendant on him, the place of gold and siluer, the gorgeous cloathes, the sweet perfumes, the Uiands most delicate, all ⟨p. 21⟩furniture rich and royall: yet after, seeing a sworde hanging by a threed let downe ouer his head, he could take no ioy of his entertainment, nay hee tooke griefe, and desired earnestly to be dimissed from it. How much lesse ioy should you take in your eating, your drinking, your pleasures, with which, as worldly baites, the Prince of this world doth pamper your flesh against the day of slaughter: sith there hangeth ouer your neckes an axe of vengeaunce, not that may perhaps, but that will assuredly; not kyll your bodies onely, but both bodies and soules; not with temporall death, but with euerlasting into hel fit ;
pHist. ab V Cond. lib. 1
qAeneid. lib. 8.
*But thou, O Alban Prince, thy promise shouldest have kept.But thou, O Alban Prince, thy promise shouldest haue kept.
O consider this, ye that forget God least he tear you in pieces, and there be none that can deliver you. The warrior that spoileth the Idumaeans, shall honour him: and he, that watcheth over the Israelites to save them shall see the salvation of God. And thus much to them, who through want of will, search not the secrete things of Esau.
O consider this, yee that forget God least he teare you in peeces, and there be none that can deliuer you. The warriour that spoi leth the Idumaeans, shall honour him: and he, that watcheth ouer the Israelites to saue thē shall see the saluation of God. And thus much to them, who through want of wil, search not the secrete thinges of Esau.
As for the defect which this exploit suffereth through want of ability, because such as should do it, are either not trained or not maintained to it in sufficient sort: that is so much hurtfuller to us then the former, by ⟨p. 22⟩how much the contagion of it spreadeth further. For soldiers ought to learn and practise feats of war (as x 1expert men have noted) before they deal in martial affairs with their enemies: and as y 2they should employ themselves to no business, but to their service only, so should they be allowed victuals, & other necessaries, that they need not to do it. Whereupon the Lord appointing Priests and Levites to serve him in this a 3warfare (as Moses termeth it) & ministry, allotted them b offerings, first fruits, and tithes of all the land to live by, with c 4Cities to dwell in, and grounds annexed thereunto. And, beside the convenience of their abode together in Jerusalem and other Cities that they might the better be trained from their infancy to skill of the priestly and Levitical duties, to teach the law of 5God, and offer incense, and Sacrifice: there were also e 6Colleges and companies of Prophets, wherein the younger learned under the elder (as children under fathers) to be men of God, to praise his name, and teach his will. These orders, received by the Church of Israel, should be followed by ours: though not in all particulars, yet in the general equity. ⟨p. 23⟩For fas they who served about the holy things, did eat of the temple; they, who waited at the Altar, were partakers with the Altar: so the Lord ordained too, that they who preach the Gospel should live of the Gospel. And Timothy, who was chosen to serve in this gwarfare, as a hsoldier of Christ, did not only iknow the Scriptures from his infancy: but also was kbrought up to the ministry by S. Paul, whose ldoctrine & behaviour framed him unto it. In which consideration our Ancestors provided houses, Glebeland, Tithes, & other profits, for the commodious dwelling and maintenance of Pastors: and endowed Bishoprics, Cathedral and Collegiate Churches (as we call them) with lands and revenues, *that learned godly Teachers being placed there, might instruct others by their doctrine and behaviour, as S. Paul did Timothy. For the fuller perfecting & finishing of whom to all the Lords work, they founded Universities and Colleges therein also.
As for the defect which this exploite suffereth through want of habilitie, because such as should doo it, are eyther not trayned or not maintained to it in sufficient sort: that is so much hurtfuller to vs then the former, by ⟨p. 22⟩how much the contagion of it spreadeth farder. For souldiours ought to learne and practise feates of warre (as x 1expert men haue noted) before they deale in martiall affayeres with their enemies: and as y 2they should employ themselues to no businesse, but to their seruice onely, so shoulde they be allowed victuals, & other necessaries, that they need not to doe it. Wherupon the Lord appointing Priestes and Leuites to serue him in this a 3warfare (as Moses termeth it) & ministery, alotted thē b offerings, first frutes, and tithes of all the land to liue by, with c 4Cities to dwell in, and groundes annexed therunto. And, beside the cōuentence of their abode together in Ierusalem and other Cities that they might the better betrained from their infancie to skill of the priestly and Leuitical duties, to teach ye law of 5God, and offer incense, and Sacrifice: there were also e 6Colleges and companies of Prophetes, wherein the younger learned vnder the elder (as children vnder fathers) to be mē of God, to prayse his name, and teach his wil. These orders, receiued by the Church of Israel, should bee followed by ours: though not in all particulars, yet in the general equitie. ⟨p. 23⟩For fas they who serued about the holy thinges, did eate of the temple; they, who wayted at the Altar, were partakers wyth the Altar: so the Lord ordeined too, that they who preach the Gospel should liue of the Gospel. And Timothee, who was chosen to serue in this gwarfare, as a h
*As appea• reth by the grounds thereof in […] Cyprian, Eusebius, Grogor the Councel of Toledo, with othe Councels Fathers, and Stories Ecclesiastical: an M. Burr showeth in his book, entituled, De reformatione Collegii C […].
But I would to God these nurseries of Pastors & Teachers of the Church, were husbanded in such sort to the Lords advantage, ⟨p. 24⟩that we need not fear his sentence of that vineyard, 1m that he will let it out to other husbandmen. Then should not so many raw untrained soldiers receive the Lords pay, who do him small service in the day of battle. And yet there were less cause to complain hereof, if they, who be trained, were procured to serve him. But the imprest money & wages due to them, the livings (I mean) appointed for their maintenance, are so impaired & minished: that, being not able therewith to find themselves in soldierlike state, they refuse the calling; or if they undertake it, they are distracted from it, with cares how to supply their need. Whereby it cometh to pass that, 2n yt Levites flying each into his land for lack of their portions, the house of God is forsaken. And to fill their rooms, others are taken, who will be hired for least: not according to the Proverb, Best is best cheap; but to the common practise, Best cheap is best. Who though not to serve the calves of Dan and Bethel, yet are made Priests, as those by Jeroboam o 3of pieces of the people, not of the sons of Levi. Who, if they had the grace, p 4should say, I am no Prophet, I am a husbandman: and return to that trade which their friends have taught them. ⟨p. 25⟩Who are not endued with necessary gifts for the prophets duty: and therefore, howsoever men have called them to it, God hath not called them. For, whom God calleth unto any function, them endueth he with gifts to perform it: as qBezaleel, to make his tabernacle: rJeremiah, to do his message; sthe Apostles, to preach the Gospel. So the flock of Christ, is desolate of shepherds; and his camp, of soldiers: while such have the places, as cannot tstrengthen the weak, heal the sick, bind up the broken; nor destroy his enemies with the utwo edged sword, & defend his subjects. A great cause here-of are Patrons of benefices. For whereas the interest of choosing the Pastor belonging of old time to the Congregation, is now conveyed to them, because their predecessors did benefit the Church some way, and therefore were put in trust as Patrons of it: they, a number of them, do deal with the matter as Polymestor did with Polydore, that is, as evil guardians do with their wards, and turn their patronage into pillage.
But I would to God these nurseries of Pastours & Teachers of the Church, were husbanded in such sort to the Lordes aduauntage, ⟨p. 24⟩that we need not feare his sentence of yt vineyard, 1m that he wil let it out to other husbandmen. Then should not so many raw vntrained souldiours receiue the Lords pay, who doo him small seruice in the day of battaile. And yet there were lesse cause to complaine hereof, if they, who bee trayned, were procured to serue him. But the imprest money & wages due to thē, the liuings (I mean) appointed for their maintenāce, are so impaired & minished: that, being not able therwith to finde themselues in souldiourlike state, they refuse the calling; or if they vndertake it, they are distracted from it, with cares how to supply their need. Wherby it cōmeth to passe that, 2n yt Leuites flying ech into his land for lack of their portions, the house of God is forsaken. And to fill their roomes, others are takē, who wil be hired for least: not according to the Prouerbe, Best is best cheape; but to the cōmon practise, Best cheape is best. Who though not to serue the calues of Dan and Bethel, yet are made Priestes, as those by Ieroboam o 3of peeces of the people, not of the sonnes of Leui. Who, if they had the grace, p 4should say, I am no Prophet, I am a husbandman: and returne to that trade which their friendes haue taught them. ⟨p. 25⟩Who are not endued with necessary gifts for the prophets duty: and therefore, howsoeuer men haue called them to it, God hath not called them. For, whom God calleth vnto anie function, them endueth he with giftes to performe it: as qBezaleel, to make his taberbernacle: rIeremie, to doo his message; sthe Apostles, to preach the Gospel. So the flock of Christ, is desolate of shepheards; and his campe, of souldiours: while such haue the places, as cannot t
The lust of their hearts hath defiled their hands with the sacrilege of Acan: to xtake gold & silver, and Babylonish garments, of the spoils of Jericho yconsecrated to God. Or, if not with ⟨p. 26⟩so foul sacrilege as his was, because their Predecessors gave some of it perhaps: yet with zthe sacrilege of Ananias & Sapphira; yea, though themselves had given it. If they think to cover their profane dealing with aAcans conveyance by hiding the pray, or to bwash their hands with Pilates pretence, that they are guiltless of it, they gave y• advowsons freely to friends or servants: they deceive themselves. For cGod is not mocked. And he will find them out in a day, when they look not for him, and in an hour that they are not ware of, d& bring them to shame with more dreadful punishment, then either he did Acan, or eAnanias, & Sapphira. Wherefore I heartily beseech the young Gentlemen that be here present, & all that are or shall be Patrons hereafter, in a religious reverence and fear of the Lord, to keep themselves pure from this abomination. At least, to remember the miserable end of Richard the usurper: who being made Protector of the King and Realm, got the realm himself, & robbed the King of it. That, if they deem their patronage to be merely civil, & the goods of benefices to be as common mens, not sacred to the Lord: yet being made Protectors thereof, & of y• Pastors, they follow not his fault whose end they detest. ⟨p. 27⟩Though, the very truth is, (which I wish they weigh too,) that the Churches goods, allotted to the maintenance of Pastors & teachers, are not profane but sacred: and therefore the sin of them who purloin them is sacrilege, not theft: wherein God is spoiled, as himself pronounceth, fWill a man spoil God▪ that ye do spoil me? And ye say, wherein do we spoil thee? in tithes & offerings. Howbeit, if church-livings were impoverished by none but by Patrons: the case were not so evil, because it is against the law. But they are distressed also (beside other pensions & encumbrances) by Appropriations, as the lawyers term them; or, as they are named commonly, impropriations. Whereof the condition is the more grievous, for that in many parishes there is not a Vicar well & sufficiently endowed to do divine service, & instruct the people, and keep hospitality: which yet gthe law commā death, if it were obeyed.
The lust of their hartes hath defiled their handes with the sacriledge of Acan: to xtake gold & siluer, and Babylonish garments, of the spoiles of Iericho yconsecrated to God. Or, if not with ⟨p. 26⟩so foule sacrilege as his was, because their Predecessours gaue some of it perhaps: yet wt zthe sacrilege of Ananias & Sapphira; yea, though themselues had giuē it. If they thinke to couer their profane dealing with aAcans conueyance by hyding the pray, or to bwash their handes with Pilates pretense, that they are giltlesse of it, they gaue y• aduowsōs freely to friends or seruants: they deceiue thēselues. For cGod is not mocked. And he wil finde thē out in a day, when they looke not for him, and in an houre that they are not ware of, d& bring them to shame with more dreadfull punishmēt, then either he did Acan, or eAnanias, & Sapphira. Wherfore I hartely beseech the young Gentlemen that be here present, & all that are or shalbe Patrones hereafter, in a religious reuerence and feare of the Lord, to keepe themselues pure frō this abomination. At least, to remember the miserable ende of Richard the vsurper: who beeing made Protector of the King and Realme, got the realme himself, & robbed the King of it. That, if they deeme their patronage to be meerely ciuil, & the goods of benefices to be as common mens, not sacred to the Lord: yet being made Protectors therof, & of y• Pastors, they follow not his fault whose ende they detest. ⟨p. 27⟩Though, the very truth is, (which I wish they weigh too,) that the Churches goods, allotted to the maintenance of Pastors & teachers, are not profane but sacred: and therefore the sinne of them who purloyne them is sacrilege, not theft: wherein God is spoyled, as himself pronounceth,
Josiah, hin them eighth year of his reign, began to seek the God of his father David; & in the twelfth year he began to purge Judah and Jerusalem from the high places, and the groves, and the graven images, and the molten; and in ithe eighteenth year he sent Saphan and others, to repair the ⟨p. 28⟩house of the Lord his God. Reformations of disorders cannot be made all at once: chiefly, when the Church hath of long time been overgrown with them, as then it had under idolatry, and hath with us under Popery. King Henry the eight, a Prince of noble memory, began to set forth the holy word of God. And his son, (another Josiah, had he lived) began to purge England from Images, and Masses, and Massing-altars, and superstitions. I doubt not but our gracious Queen and sovereign Lady desireth in the steppes of her father and brother, to add this unto them, that workmen be maintained for repairing of the Church. But it lieth not in her Highness alone to bring it to effect▪ the Lords and the Commons have a stroke in it. Wherefore, seeing now a Parliament is summoned to be held shortly: let us desire God in humbleness of spirit to incline their hearts, that, although it be with loss of some part of their own commodities, yet they will follow3 k the zeal of the Israelites for the tabernacle of assembly. And as the religious professors of the truth have showed that Church livings appropriated to others, should in con science find the Pastors of the Church: so God grant that they who have the authority ⟨p. 29⟩may see it with a single eye, and bring it to pass with an upright hand. Martin Bucer (in lhis godly requests and advises presented to King Edward) treating of skilful Pastors to be ordained throughout the realm, saith; that their maintenance ought to be required of them who receive the profits of the parishes by appropriation, or any other way. Bishop mPilkinton (upon Haggai) complaining that the Pope robbed parishes to feed his monks, wisheth, that the Gospel may restore that justly: which he took wrongfully away, and gave them yet a right name of impropriations, because they be taken away improperly, & properly belong to the parishes.
Iosias, hin thē eighth yere of his raigne, began to seek the God of his father Dauid; & in the twelfth yeere he began to purge Iuda and Ierusalem from the hye places, and the groues, and the grauen images, and the molten; and in ithe eyghteenth yeere hee sent Saphan and others, to repayre the ⟨p. 28⟩house of the Lord his God. Reformations of disorders cannot be made al at once: chiefly, when the Church hath of long time beene ouergrowen with them, as then it had vnder idolatry, and hath with vs vnder Popery. King Henry the eight, a Prince of noble memorie, began to sett foorth the holy worde of God. And his sonne, (another Iosias, had he liued) began to purge England from Images, and Masses, and Massing-altars, and superstitions. I doubt not but our gratious Queene and soueraine Lady desireth in the steppes of her father and brother, to adde this vnto them, that workemen be maintained for repairing of the Church. But it lieth not in her Highnes alone to bring it to effect▪ the Lordes and the Commons haue a stroke in it. Wherefore, seeing now a Parliament is sūmoned to be helde shortly: let vs desire God in humblenes of spirit to encline their hearts, that, although it be with losse of some part of their owne commodities, yet they will folow3 k the zeale of the Israelites for the tabernacle of assembly. And as the religious professours of the truth haue shewed that Churchliuinges appropriated to others, should in cō science finde the Pastors of the Church: so God graunt that they who haue the authority ⟨p. 29⟩may see it with a single eye, and bring it to passe with an vpright hand. Martin Bucer (in lhis godly requestes and aduises presented to King Edward) treating of skilful Pastors to be ordained throughout the realme, saith; that their maintenance ought to be required of them who receiue the profits of the parishes by appropriation, or any other way. Bishop mPilkinton (vpon Aggaeus) complayning that the Pope robbed parishes to feed his moonkes, wisheth, that the Gospell may restore that iustly: which he tooke wrongfully away, and gaue them yet a right name of impropriations, because they be taken away improperly, & properly belong to the parishes.
But what should I mention Bishops and Divines (of whom there have nmany declared the same mind,) when as Master oLambard, a gentleman and Lawyer, speaking of a Kentish Benefice converted to an appropriation, doth censure it with these words: One (amongst many) of those monstrous births of covetousness, begotten by the man of Rome in the dark night of superstition, and yet suffered to live in this day light of ⟨p. 30⟩the gospel, to the great hinderance of learning, the impoverishment of the ministry, and the infamy of our profession. Hard may this seem to such as have the livings: & some peradventure will say of these speeches, pThe land cannot bear them. But it is harder to suffer the land to stand in those terms, in which God saith to Judah: qYe are cursed with a curse for that ye spoil me, even the whole nation. And if heathen men Philaeni, Codrus, Curtius, have given their lives to benefit their country with a temporal blessing, and that uncertain too: what should Christians do to draw that blessing on it, which he, who cannot lye, doth promise, rBring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open the windows of heaven unto you, & pour you out a blessing without measure: & I will rebuke the devourer for your sakes, that he shall not destroy the fruit of your ground, neither shall your vine be barren in the field, saith the Lord of hosts: & all nations shall call you blessed, for ye shall be a pleasant land, saith the Lord of hosts. Wherefore let us (beloved) of the University, get ⟨p. 31⟩our country this blessing, as much as lieth in us, by providing that Pastors, where we have appropriations, may be maintained with their tithes, that there may be meat in the house of God. I mean not hereby that we should give away that by which our schools and scholars be maintained. For God hath ordained Ecclesiastical goods to find, not only Priests and Levites, but their offspring; even them, who are brought up to be Priests and Levites, and them who bring them up; the children of the Prophets, & the Prophets themselves. That, if there be enough in our appropriations for the Pastors maintenance, beside that which we have for the nursery of Pastors, as commonly there is: we may with good conscience receive our own revenue.
But what should I mention Bishops and Diuines (of whom there haue nmany declared the same minde,) whē as Maister oLambard, a gentleman and Lawier, speaking of a Kentish Benefice conuerted to an appropriation, doth censure it with these wordes: One (amongst many) of those monstrous birthes of couetousnes, begotten by the man of Rome in the darke night of superstition, and yet suffered to liue in this day light of ⟨p. 30⟩the gospell, to the great hinderaunce of learning, the impouerishment of the ministery, and the infamy of our profession. Hard may this seeme to such as haue the lyuings: & some peraduenture wil say of these speeches, pThe land cannot beare them. But it is harder to suffer the land to stand in those termes, in which God saith to Iuda: qYe are cursed with a curse for that ye spoyle me, euē the whole natiō. And if heathen men Philaeni, Codrus, Curtius, haue giuē their liues to benefit their countrey with a temporall blessing, and that vncertaine too: what should Christians doe to draw that blessing on it, which he, who cannot lye, doth promise, rBring ye all the tithes into the storehouse, that there may be meate in mine house, and p•oue me now herewith, saith the Lord of hosts, if I wil not opē the windows of heauē vnto you, & powre you out a blessing without measure: & I wil re buke the deuourer for your sakes, that he shall not destroy the fruit of your ground, neither shall your vine be barren in the field, saith the Lord of hostes: & al nations shal call you blessed, for ye shalbe a pleasant land, saith the Lord of hostes. Wherefore let vs (beloued) of the Uniuersitie, get ⟨p. 31⟩our countrey this blessing, as much as lyeth in vs, by prouiding that Pastors, where we haue appropriations, may be maintained with their tithes, that there may be meate in the house of God. I meane not hereby that wee should giue away that by which our schooles and schollers be mainteined. For God hath ordeined Ecclesiasticall goods to finde, not onely Priestes and Leuites, but their ofspring; euen them, who are brought vp to be Priests and Leuites, and them who bring thē vp; the children of the Prophets, & the Prophets themselues. That, if there bee enough in our appropriatiōs for ye Pastors maintenance, beside yt which we haue for the nurserie of Pastors, as commonly there is: we may with good conscience receiue our owne reuenue.
nM. Latimer, in his 1. & 6. Serm. preached before King Edward. M. Fox• in the Acts & mon. lib. 4. All the Bishops of England (300. years since) misliking in the monks that they had gotten benefices to be appropriated to them: as appeareth by Mat. Westm. in Florib. histor, an. Dom. 126•.M. Latimer, in his 1. & 6. Serm. preached before King Edward. M. Fox• in the Actes & mon. lib. 4. All the Bishops of England (300. yeres since) misliking in the moonks that they had gotten benefices to be appropriated to them: as appeareth by Mat. VVestm. in Florib. histor, ann. Dom. 126•.
My meaning is therefore, that, the rents reserved, we should allow the rest of the livings to Pastors: which I speak not so much for those that publicly our University hath, to be let by Convocation, whereof the greater part hath showed well already them selves to be of this mind: as for those that privately belong to our Colleges, to be let by the heads thereof and the fellows.
My meaning is therefore, that, the rents reserued, we should allowe the rest of the liuinges to Pastors: which I speake not so much for those that publikely our Uniuersitie hath, to be let by Conuocation, whereof the greater part hath shewed well already them selues to bee of this minde: as for those that priuately belong to our Colleges, to be lett by the heades thereof and the fellowes.
It is of an humane and honest affection, ⟨p. 32⟩that we sometimes would pleasure other men therewith, our friends, suing for them. But if Job said to Sophar & his partners sShould you speak wickedly for Gods defence? how much less ought we to do unrighteously for the favour of men? And may we not look for the plague that fell on Eli, if, as he did thonour his children above God, so we do our friends▪ Levi is commended by the holy Ghost for usaying of his father and of his mother, I look not on him; neither doth he acknowledge his brethren, nor know his children: but they observe the word of God, and keep his covenant All Christians are bound herein to be Levites, xregarding neither father, nor mother, son, nor daughter, in respect of God, when his word and covenant cometh into question. Wherefore, sith this is a special point thereof, that all the tithes be brought into the storehouse, that in his house there may be meat: we should observe and keep it, though with the disfavour of friends whatsoever. And as it behoveth us to do it our selves: so, to wish that others enjoy the blessing with us. In which case, the duty that we owe to yKings and all in authority, doth bind us to pray for the high court of ⟨p. 33⟩Parliament, that by their ordinance the Church may be repaired, and we may lead a quiet and peaceable life in all godliness & honesty. When zEliasibthe Priest (the high priest of the Jews) had made for his kinsman Tobias a great chamber, where they afore time did lay the meat offering, the incense and the vessels and the tithes & offerings, appointed for the Levites and Priests: as soon as Nehemiah (the Prince of the people) understood thereof, it grieved him sore. Therefore he cast out the household-vessels of Tobias out of the chamber: and brought thither again the vessels of the house of God, the meat offering, and the incense. And perceiving further, that the portions of the Levites were not given them, who therefore were fled each into his land: he reproved the rulers, and said, Why is the house of God forsaken? and assembling them, he set them in their place again: and all the Jews brought the tithes into the store-house▪ to be divided to them. The Pope in the iniquity of his high usurped Priest-hood over Christians, endowed his kinsmen the monks with tithes and livings, by which aforetime the Pastors were maintained.
It is of an humane and honest affection, ⟨p. 32⟩that we sometimes would pleasure other mē therewith, our friendes, suing for them. But if Iob said to Sophar & his partners sShould you speake wickedly for Gods defence? how much lesse ought we to do vnrighteously for the fauour of men? And may we not looke for the plague that fel on Eli, if, as he did thonour his children aboue God, so we doo our friendes▪ Leui is commended by the holy Ghost for usaying of his father and of his mother, I looke not on him; neither doth he acknowledge his brethren, nor know his children: but they obserue the word of God, and keepe his couenant All Christians are bound herein to be Leuites, xregarding neither father, nor mother, sonne, nor daughter, in respect of God, when his word and couenant commeth into question. Wherefore, sith this is a speciall point thereof, that all the tithes be brought into the storehouse, that in his house there may be meate: we should obserue and keepe it, though with the disfauour of friendes whatsoeuer. And as it behoueth vs to doo it our selues: so, to wish that others enioy the blessing with vs. In which case, the duty that we owe to yKings and all in authoritie, doth binde vs to pray for the high court of ⟨p. 33⟩Parliament, yt by their ordinance the Church may be repaired, and we may leade a quiet and peaceable life in al godlines & honesty. Whē zEliasibthe Priest (the high priest of the Iewes) had made for his kinseman Tobias a great chamber, where they afore time did lay the meate offering, the incense and the vessels and the tithes & offeringes, appointed for the Leuites and Priestes: as soone as Nehemias (the Priuce of the people) vnderstoode thereof, it grieued him sore. Therefore he cast out the householde-vessels of Tobias out of the chamber: and brought thither agayne the vessels of the house of God, the meatoffering, and the incense. And perceiuing further, that the portions of the Leuites were not giuen them, who therefore were fledde eche into his land: he reproued the rulers, and saide, Why is the house of God forsaken? and assembling them, he set thē in their place agayne: and all the Iewes brought the tithes into the store-house to be diuided to them. The Pope in the iniquity of his high vsurped Priest-hood ouer Christiās, endowed his kinsmen the moonks with tithes and liuings, by which aforetime the Pastors were mainteined.
Whereof it ⟨p. 34⟩hath ensued, that many a Tobias doth hold them until this day. O that it might grieve, that it might grieve sore, our Nehemiah; the Parliament, that they might dispossess Tobias thereof, & again apply them to maintain Pastors. The Antichristian council assembled at Trent, took order for 1a restoring of the goods of benefices, and bsetting learned Priests in them, with cdisannulling of advowsons, and derecting lectures, and maintaining teachers, and eseminaries of scholars in all Cathedral Churches▪ to set Popery forward, and build up the houses of Idumaean Idols. fThe children of this world are wiser in their generation then the children of light▪ and gBaalites more zealous for their superstition, then Israelites for the truth. But thou canst▪ O Lord, & wilt (unless our sins provoke thy wrath against us) cause the light of thy countenance so to shine upon us, that the Christian Court of our English Parliament shall be as careful to build up thy house, & advance religion: that hthe vessels of thy temple, which Nebuchadnezzar took away, & iBelshazzar did drink in, be krestored by Cyrus, to whom they are befallen, that Elizabeth thy handmaid lcommand ⟨p. 35⟩the people too give the portion of the Priests and Levites, that they may be strong in the law of the Lord, as did thy servant Hezekiah, that pastors may be set again in their places, and all the Tithes be brought into the storehouse to be divided to them, that none of them want, as Nehemiah provided▪ and thou commandest by thy prophet. So shall they by whom this noble work is wrought, be mremembered in it, & the kindness, that they▪ show on the house of god & the offices thereof, shall not be wiped out. So shall nthe windows of heaven be opened to us, and a blessing poured on us without measure, a temporal and eternal blessing: for ogodliness hath promise of them both. So shall the devourer be rebuked for our sakes: & pthe Locusts (the Jesuits & Seminary-Priests) shall not destroy our fruit, neither shall our vine (our christian qvine) be barren. So shall we be called blessed by all nations: for we shall be a pleasant land: a land that shall flow with the word of God, rmore to be desired then gold, more sweet then honey. Finally, so shall Israel triumph over his enemies, and the things of Esau shall be sought out, his secrete things shall be searched:
Whereof it ⟨p. 34⟩hath ensued, that many a Tobias doth holde them vntil this day. O that it might grieue, that it might grieue sore, our Nehemias; the Parliament, that they might dispossesse Tobias therof, & againe apply them to maintaine Pastors. The Antichristian councell assembled at Trent, tooke order for 1a restoring of the goodes of benefices, and bsetting learned Priestes in them, with cdisanulling of aduowsons, and derecting lectures, and mainteining teachers, and eseminaries of scholers in all Cathedrall Churches▪ to set Popery forward, and builde vp the houses of Idumaean Idols. fThe childrē of this world are wiser in their generation then the children of light▪ and gBaalites more zealous for their superstition, then Israelites for the truth. But thou cāst▪ O Lord, & wilt (vnlesse our sinnes prouoke thy wrath against vs) cause the light of thy countenance so to shine vpon vs, that the Christian Court of our English Parliament shall be as carefull to builde vp thy house, & aduaunce religion: that hthe vessels of thy temple, which Nabuchodonosor tooke away, & iBaltasar did drinke in, be krestored by Cyrus, to whom they are befa••en, that Elizabeth thy handmaide lcommand ⟨p. 35⟩
1•. Conc. Trident. •ess. 22▪ de re•rm. cap. 11.•. Conc. Tridēt. •ess. 22▪ de re•rm. cap. 11.
that is, Christ shall reign, and Antichrist shall be confounded. Which GOD grant for his mercy sake in Jesus Christ▪ through the operation of his holy spirit▪ to whom, three persons, and one God, be all praise, and honour, and glory, and power, for ever and ever.
that is, Christ shall raigne, and Antichrist shall bee confounded. Which GOD graunt for his mercie sake in Iesu Christ▪ through the operation of his holy spirite▪ to whom, three persons, and one God, bee all prayse, and honour, and glory, and power, for euer and euer.
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bee sent foorth and kept on publike cost; to preserue their flocke, shoulde watche day and▪ night continually ouer it. The lesse marueile is it, if in our English Churches Antichrist and Edom bee not consumed yet; nay, if they attempt to consume vs; if by Popish pollicies, by superstitious tokēs, by blasphemous writings, by trayterous libels and conspiracies, they vndermine our state; if
doctrine & behauiour framed him vnto it. In which consideration our Auncetours prouided houses, Glebeland, Tithes, & other profites, for the commodious dwelling and maintenance of Pastours: and endowed Byshoprickes, Cathedral and Collegiat Churches (as we call them) with landes and reuenewes,
that learned godly Teachers being placed there, myght instruct others by their doctrine and behauiour, as S. Paul did Timothe. For the fuller perfecting & finishing of whom to all the Lordes worke, they founded Uniuersities and Colleges therein also.
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As appea• reth by the groundes thereof in 〈…〉 Cyprian, Eusebius, Grogor• the Councel• of Toledo, with othe• Councels▪ Fathers, and Stories Ecclesiasticall: an M. Bu•r sheweth in his booke, entituled, De reformatione Collegii C•〈…〉.
strengthen the weake, heale the sicke, binde vp the broken; nor destroy his enemies with the
two edged sworde, & defend his subiectes. A great cause here-of are Patrones of benefices. For wheras the interest of choosing the Pastor belonging of old time to the Congregation, is now conueyed to them, because their predecessours did benefit the Church some way, and therefore were put in trust as Patrones of it: they, a number of them, do deale with the matter as Polymestor did with Polydore, that is, as euill gardians doo with their wardes, and turne their patronage into pillage.
Will a man spoile God▪ that ye doo spoile me? And ye say, wherin doo we spoile thee? in tithes & offerings. Howbeit, if church-liuings were impouerished by none but by Patrones: the case were not so euill, because it is against the law. But they are distressed also (beside other pensiōs & incōbrances) by Appropriatiōs, as ye lawyers term thē; or, as they are named commonly, impropriations. Whereof the condition is the more grieuous, for that in many parishes there is not a Vicar well & sufficiently indowed to doe diuine seruice, & instruct the people, and keep hospitality: which yet
the people too giue the portion of the Priestes and Leuites, that they may bee strong in the law of the Lorde, as did thy •eruant Ezekias, that pastours may be set againe in their places, and all the Tithes be brought into the storehouse to be deuided to them, that none of them want, as Nehemias prouided▪ and thou commaundest by thy prophet. So shall they by whom this noble worke is wrought, be
more to be desired then gold, more sweet then hony. Finally, so shall Israel triumph ouer his enemies, and the thinges of Esau shalbe sought out, his secrete things shall be searched:
