have been part of it As there is none the old is of force and in all its power beside the Statute and that again by Statute Neither had the thing onely consideration in Books we finde regard given to it in the Acts of Men and the World busied not to say very much troubled about the Wealth that came in by them The great and vexed Controversie in Oxford in Henry 6. time about Fr. Russell and his Doctrine which took up the learned Disputes of the University there and smoother Consultations also of the Convocation at London and after was transmitted to Rome and there not ended was onely about the necessary and fit Receiver of personal Tythes while he maintained it seems to his own advantage and against the Secular Priests that they might be given as well to the poor as the Church as we say to the Monk as to the Priest and then he stood ready as a Mendicant as the Priest for his Parish They on the contrary to the Church onely and so He and His were excluded The determinations it seems settled the major part against him and he for his errour was injoyned to recant publickly at Pauls Crosse lesse then the performance whereof would not serve the turn and all the Pulpits in England commanded to ring of what an Heresie Fr. W. Russell had maintained indeed against the Pulpits about personal Tythes now to be cried down by all opportunity and the utmost of possibility The Particulars I finde 1 By Mr. Selden in his History of Tythes cap. 7. Sect 5. related at large the use I make of them is onely this that These things Have been of Real consideration not an empty Book Order but such as had influence upon things and produced visible effect the Consultations of Men having been taken up about the disposall of the seen fruit of them much busying yea not a little troubling the World for long since and so long together and so no doubt things stood to Edward 6. time and so he found and left them Whereupon and that ancient rooted Right spreading likely further as might be found by further inquiry if it were also needful he settled his new vote and order of confirmation as it were What to make personal tythes due to give them life and raise them to being Nothing less to revive and quicken the Law that dull men that were to pay and had wont might be rouzed up to a ready and obedient performance of that which was their ancient known duty to awaken justice and force backward men to bring in their publick tribute which though for Gods service their worldliness had rather perhaps were left out or let alone Due they were before This vote of publick power onely cleared the channel that the in-come might be it self and come in fresh and free without impediment for which His words and Act reach we see fully his meaning By occasion of which clause of such import thus much Thus much of Personal Tythes And thus much also for that last binding Act of State both for personal and predial in 2 3 Edw. 6. Behither which is little but the implying Petition of Right in the grant of All mens without doubt meaning These That other was the last clear full expresse purposed and direct binding order Not yet of no force Even for it self though the chief strength beside the Legislative power of the Land here drawn into Act is in abroad and before The Root that supports and cherishes most powerfully both predial and personal still laying farther in the Right created by ancient Constitutions deeper then possibly can be thought by any new declaration For we shall seldome meet with a tree that planted the last year hath attained much strength It must have time to root and settle before it can be able to endure the shock of a tempest or make good its being against any forceable opposition So the best and usefullest Constitutions of State are those experienced firm ones that have lived summered and wintered with us as we say and given approbation of their agreeing with the soil by having safely endured there all influences Settling and gathering strength as it uses to be and Must by degrees and in and with time clasping in fast to be made one co-incorporate with the soil of a Re-publick Rash decrees use to be as soon revoked almost as made bespeaking little but uncertainty at first both to themselves and all things and persons that they are conversant about Blessed are the days when the Aged decree Judgement the ancient and experienced good Laws I mean are made the sure and constant rule of Righteousness And even this Humane Ordinance hath so much in it of Divine that it partakes of toward his nature who is Constancy and Immutability CHAP. XXVII BUt to go on to the mentioned Petition of Right a great and bright star shining hithermost and very clear in the firmament of our Law whose allowance vulgar apprehensions still gaze at for the great and onely stabiliment of all as indeed an excellent and needfull stay it then was when it was of the subjects tottering property But to look upon it as the onely bank and bulwark against tyranical invasion both the settler of Right and Giver the knowing know there is more then twice ten times as much dispersed abroad though in latebris to plain English Readers as this Nor could the supream power without breach of trust and transgression of duty have before and so it may still invade the peoples Right or without injury have then and so it may yet do injustice and unrighteousness A Bond this was upon the former Covenant a new lock added to the former bolts and bars to keep out invasion from above from protectours now explicitly purposely newly and afresh confirming to all their old Rights no more And say which The Merchants right the Gentlemans Right the Noblemans the Free-holders and why not also the poor Scholars too the Church-mans too whose work is Church-work and his Trade and Calling publick holy heavenly duty that so having his Due he may the better do his Duty having his Right people may the better look for Theirs and having his property to live on his Living secured him in peace and with assurance he may now 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye may wait on and stick close to the Lord 1 Cor. 7. 35 serve His Lord above Alone and having nought of this vile yet necessary world to interrupt and stop his course he may now wait upon Him 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not whiâ—led and turned hither and thither as men â—se that are distracted with cares how to live for violent are the pullings of flesh bloud to preserve it self and self-loving nature will look about before it yeeld to be suppressed or choaked But that ye may attend this Thing alone and serve your now onely Master without avocation ibâ—d without distraction The rather considering
separate from the Nine But it seems somewhat farther was aimed at and meant or implyed which was the cause why these things were parted and the face of things seems to represent that there was an apprehension and supposition that it was because they were thought to draw near the things of God and were as far as any toward Beyond this world and Therefore they were sorted with a scene accordingly and had their trail and discussion where the things of Religion and Christianity were inquirable onely sc in the Court-Christian Farther by onely which kinde of Supposition the crime can be aggravated of taking them away to that heighth it commonly is and men for purloining be accounted in the number of more then unjust Impious and Sacrilegious For it seems at least unto me that it is not so much the violation of any Command or Law humane or Divine from earth or above heaven if it were possible can denominate and specifie this sin if that Law were as plain as another Divine Command Thou shalt not commit Adultery Thou shalt not Steal But something else and growing in the Nature of the sinne below that must advance the crime so high as to change kinde and become of Wrong and Injustice Impiety and Sacriledge To rob Heaven must offer violation to Heaven and that be more then to offend in transgressing a Law of Heaven For the Morall Commandements above come thence and are in force for us and yet No one says Adultery or Theft are Sacriledges Sins they are but that their full latitude the Divine Precept does not new specifie the nature of the offence These or Any So heretofore when Jus divinum undoubted had bounded every ones own The tribes at least if not the families were parted by sure and immediate Commission from Heaven yet the unjust invasion of any part even then was not counted I believe more then Unjust 1 Qui rapit pecuniam proximi sui iniquitatem operatur qui autem pecuniam vel Res Ecclesiae abstulerit Sacrilegium facit Cau. 17. qu. 4. c. 18. Wrong or Injury when any part of the second Table was broken whereunto yet the seal of Divine Authority had been affixed in every part No more Even so here to raise this aggravation and cause this change by new specification of the nature of this sin from Theft to Sacriledge seems not to me so properly to grow from any authority of any sort of power and command above as here below from 2 Porrò à sacris fures Eorum vel violatores propriè sacrilegi dicti Pet. Gregor Tholos Syntagom lib 33 cap. 14. sect 8. something in the very heart and nature of the offence which makes it 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacred Spoliation not from the Law but from the Thing when either Sacrum de Sacro or Sacrum de non Sacro or non Sacrū de Sacro is taken still hovering Here below and as the 4 Zouch descript Iur. Eccles par 2. sect 8. Pet. Gregor 1. Tholos ubi supra Lawyer speaks through whose spectacles we are like to see clearest in this case And accordingly the 1 Cujacius in parat ad legem Iul. Peculatus Civilian defined it Sacrilegium est furtum Rei aut pecuniae Sacrae ex loco vel religiosae ex religioso and they are Sacrilegious who 2 Tit. eod L. 9. sect 1. Qui publica Sacra compilavêrunt that have medled with somewhat Sacred still relating to the Thing from the Command And the word also imports that way for 3 Apud Ioan. Calvin Lexie Iur. pa. 824. Sublegere is Furari says Servius unde Sacrilegus dicitur qui Sacra legit id est furatur so Another Still dwelling below and conversant about That Is Not Who says as we do not read that Ananias and Sapphira had any order at all to bring or sinned against any Prohibition in revoking and yet with Achan they usually march transgressing in what had come under divine precept no way in the head of the Sacrilegious We have no strict Command for a Chalice or diverse other Utensils of the Church nor the Church it self yet few I believe will allow but transgressions aggravated by being conversant about these Things are worse then others and of 4 Locus facit ut idem vel furtum vel Sacrilegium sit capite luendum Claudianus li. 48. Digest tit 19. L. 16. sect 4. extraordinary Guilt in this world and they are Things I promised not to meddle with any Theological Discourse Nor do I here but as it has dependance of and derivation from yea necessary complication with what was Civil Our such Laws say That Tythes are Given to God which I say does well infer their surreption sacriledge as on the contrary they that say 't is sacriledge to take them give argument they think they belong to God Forasmuch as not so much Gods Command or Divine Right for dueness makes this sin as something in below with the Act it self and indeed Correlatively they infer or remove one another for if a thing be bequeathed to Gods hand as the Law says plainly here it cannot but be sacriledge Sacra legere to take them Holy from him as on the contrary if it be sacriledge to take them They that say so must first imply and suppose they were made over and given to God I have in the prosequution of this point omitted what Epithites or Paraphrasing Descriptions I finde of them given abroad where they are styled Res Dominicae Dominica substantia Patrimonium Christi Dos sponsae Christi Dei census and the like all which must needs advance them high and joyn them near in with better then meer worldly things In usum pietatis concessae as is properly said in the 1 Caus 16. qu 7. ca 1. Canon Or Decimas Deo dari omnino non negligatur quas Deus sibi dari constituit quia timendum est ut quisquis Deo debitum suum abstrahit ne fortè Deus per peccatum suum auferat ei necessaria sua as in the 2 Cited by M. Selden Hist ca. 6. sect 6. Councel of Mentz But these are without the Circle of our Own to which I promised to confine my self Much less may I take scope to look abroad into the profane world for their Oblations even of Tythes and to God to whom they vowed and thought they payed As Agis in Xenophon and Agesilaus in the same who both brought their Tythe to Delphos to their god and offered it him which 3 Agis Delphos profectus est ac decimam Deo obtulit Xenoph. ac rursum Hostium verò ita fruitus agro est ut duobus annis centum talenta ampliùs Deo apud Delphos decimam dedicaret Id vid. Baron ad an Christi 57 sect 74. tom 1. col 607. Baronius having remembred and many more concludes with At verò non immorabor
now be well stinted unless for double strength among us for as much as in a certain clear but mediate and consequent way the Act of Man having given and the Authority of God above confirming what is done below that divine print reaches through no doubt in the way hath been shewed and cannot but stamp somewhat of heavenly and the Supreme Power upon the Acts that have passed of Men and so for the Commandments sake yea for that is by derivation approbation and undoubted confirmation the Divine Commandments sake they are now Due and must not but be paid as in Israel Rebus sic stantibus or as things have passed and now are and remain they are I say unquestionably Thus due by Divine Right For the Magistrate is Gods 1 If anâ— one shall prove troublesome and stir Tumults Confestim opera ac diligentia famuli Dei meipsnm dico poenas suae inscitiae dabit says Coustantine the Emperour Theodor. Hist Eccles l. 1. c. 20. Minister Every just Law His Ordinance Vox Legis Vox Dei and every syllable and sound thereof quickned with an additional spirit of divine infusion according to our Scriptures and as we have from Rom. 13. 1 Pet. 2. and other places And sith then here the Magistrate and the Law have proclaimed for them whither they be due as in Moses to Israel by the Text of Leviticus or by vertue of any Gospel or the Epistle to the Hebrews seems not so much material at least not necessarily considerable for as much as though this were considerable at first yet now they are Here fast enough by what the Magistrate has done for them by his Vicarious power and substitute authority The Powers that are are still ordeined of God as was also said before He sticks not to set to his Seal to what has been orderly past in lower Courts approving and commanding what they prudently and justly do and it ought not for Gos sake but be obeyed so that whether the general take hold or no or universal that Where ever the Gospel is preached this shall be part of its obedience and the Labourer is worthy of this hire by divine Right We have here a sure word of Righteousness enough whereunto we may do well to take heed as unto a light shining in a dark place and if Not the General Divine Law Decima ut Dives fias or Non tardabis offerre Deo Decimas yet the other General is topical and directly binding in our Meridian and Clime sc that we must Do justice That we must 2 Rom. 1. 3. Render to every one his Due for the Lords sake 1 Phil. 4. 8. Whatsoever is just as well as whatsoever is Pure 2 Matth. 22 21. To Caesar the things that are His and to God the things that are Gods And Thus The Law of God This Law is thus brought about as quickning and so confirming Mans and the duty hereby to Us moral even to every English Christian because This is sure such and most undoubtedly 3 Deut. 16. 20. That which is just and right That O Christian shalt Thou do So the thing be brought about no great matter which way As if the Arrow hit the Mark little inquiry how it came thither Now Divine Authority backing of which there is enough and seconding humane Ordinances The rest is easie and unless for double strength as said we have not so much need to inquire for a Divine Letter because we arrive at the same point safe and sure in the other way of Humane for if Man have settled and God commanded to be paid He have given and the Magistrate who is Gods Vicar allow and injoyn payment Now even for Conscience sake that may not be omitted And whether the Scripture or Nature say any thing in the Case particularly home They say enough in establishing humane Ordinances which will bring God along with them and Man for God must not but pay what Man has settled for Gods Commandment sake So in this new way here is Jus Divinum or Divine Right stil Mediate and Consequential but sure and certain which perhaps may not be in Virginia or New-England where the Gospel may be yet in full vigour or in Madagascar or Japan if the same holy Rule should there finde obedience The Climate alters and some particular things done Here which I think There have not and thence indeed This difference and Our preferment And suppose they that is either those remote strangers or our Brethren at home that Rely on Divine Right in scriptis or the very Letter of the Law should lose all with that Letter of Scripture and their proofs falling short from Text or Reason they therewith fall short of all proof yet in this Our way we keep enough in derivation of Consequence and by Preadvantage of a Civil Title granted and settled we gain also another of another sort Divine but Mediate accumulate and lasting even when the immediate and literal is in reality or supposition taken away In short we need not doubt of a Divine Right Here with Vs while there is a humane Ordinance prevailing and a Divine inspired 1 1 Pet. 2. 13. Apostle speaking from God we must Obey every Ordinance of Man for the Lords sake The first of which has had attempt of plentifull proof submitted to judgement and of the last no Christian admitteth doubt Yet speak I not any of this last to evacuate or infirm that or their opinion who go another way to stablish the opinion of Divine Right by their fair and solid Arguments from the Text as if I would withdraw mens mindes from the love and estimation of their Gold pretending here is Silver and then if this fail after a while they are wiped of both and have to trust to Neither No these are severall and this Another but not a contrary or cross Way pointed to they do not justle but are very well and fairly consistent and composeable one with the other and this prop of Wood may help if that pillar of Brass fail or be misplaced This string may hold if that chance to break or perverse men will not be held by it And in this additional or supplemental way it may be acceptable also to those who are more strict for the divine Right immediate which be it what it will I keep promise of within the Circle of mine own Sphere Be that or be it not This I believe is and this advantage enough hereby if we have it To conclude let the things be considered as before alleadged from the parts of the Law dispersed Councel interpreting and which is most material to Exposition the practise and Seen Force of the Law thereby and we cannot from them I think but conclude 1. A certainty of Civil Right and by that bottom of rooted Law that gives all things 2. A probability of Divine Right mediate and consequential At least the first and with much assurance Id quod
Ecclesiasticall Being thus then confined to mine own Circle wherin I mean to keep my self religiously without trangressing and like there to behold little but of Right and Civil Right and the Dueness of this maintenance of Religion intended Thus to be asserted thereby It may not be amisse it cannot but be very expedient to premise sundry things of Right or Rights in generall the nature ground rise strength and originall first growth of Them all with this intent and purpose That if we can finde the reason of All we may the better judge of These If we doe finde these to have the same strength and bottome to rest on that all others have to wit humane paction and the powerfull word of the severing all-giving Law which alone incloses all from the common in the same with others we may conclude either these have enough or none have any for the same Cause produces the same effect alwayes wheresoever and if here be the same ground of right there must be the same right also why should it not Now to the top of that I thus propose to my selfe to aym at I shall ascend as by so many steps by these six following Propositions beginning at the bottom where all was left at first as in a wildernesse of Community and say as followeth OF Civill Right CHAP. I. Proposition I. BY the Law of Nature all things are 1 Nec hâ—â— quidem secundum Naturam saith S Ambrose speaking of the Philosophers opinion of the form of Iustice sc to use what is common as common private as private Natura enim omnia omnibus in commune profudit Sic enim Deus generari jussit omnia ut pastus omnibus communis esset terra foret omnium quaedam commâ—â—is possessie Natura igitur jus commune generavit usurpatio jus fecit privatum de Offic. lib. 1. cap. 28. tom 4. page â—1 And upon this ground it seemes Aquinas thought it not unlawfull to re-enter the inclosure in case of a a poore mans extream necessity there having been a kinde of tacite condition at the beginning that the fences should hold but till there were a necessity of in part removing them So by that occasion All things return again to All men 22 Quaest 66 Art 7. Vtrùm liceat furari propter necessitatem And much to the same purpose the more solide Hugâ— Grot. de jure Belli Pacis lib. 2. cap. 5. Sect. 6. And Bellarmine Quò adusum necessarium sunt omnia communia positivè ità ut per nullum aliud jus possit quicunque homo prohibâ—ri quò minùs vivaâ— de rebus à Deo creatu Atque hinc est quod in articulo necessitatis non dicitur neque est fur qui ex quocunque loco accipit unde vivat de Bonis Operibus in part lib. 3. cap. 11. Respons ult common No propriety ascertained or cut out to any but all left as made in a common heap for the common use of all men As beasts come to the water and drink but ask no leave or as 2 Vno in loco non diu commorantur rati gravem esse infeliciâ—atem diu in eodem loco haerere Ortel Geog. Tab 47. vide Magir. Geogr. p. 223. Heylin Microcosm p. 659. the Hoords of Tartary which depasture and stay here and there so long as their safety or entertainment like them or lastly as some simple Indians who not knowing the craft of appropriations think themselves rich enough in that every man hath every thing So man in puris naturalibus looking 3 Natura dedit â—nicuique jus in omnia h. c. in statu merè naturali sive anteqâ—am homines ullu pactis sese invicem obstrinxissent unicuique licebat facere quaecunque in quoscâ—nque licebat possidere uti frui omnibus qâ—ae volebat poterat T. Hobb de Cive c 1. Sect 10 beyond coalition into societies and notwithstanding any divine law which approves indeed à posteriori partitions made out and strengthens them at first and as God and Nature left him is Master of Nothing but was to take what he had need of and leave the rest a very Coenobite and Another had as much right as He and He no more right then Another but He with them and they with Him were together to enjoy the Blessings of God in Common Non Domus ulla fores habuit non fixus in agris Qui regeret certis finibus arva lapis as the 1 Tib. El. 1. 3. Poet spake with opennesse and community enough Nè signare quidem aut partiri limite campum Fas erat in medium quaerebant c. so 2 Virg. Georg. 2 which yet Lactantius interprets onely of an open Bounty having no more of strict import then that of another Flumina jam lactâ—s jam flumina nectâ—ris ibant l. 5. de Iustitia cap 5. pag â—72 another and the grave 3 In Octar Act 2. Seneca Pervium cunctis iter Communis usus omnium rerum fuit And again and still smiling upon the Free and 4 Erant in Saturnâ— avo omnia communia indivisa omnibus veluti unum cunctu patrimonium â—stet Iustin 43. unde in Saturnalibus Bonorum communie Golden Age Nullus in Campo sacer Divisit agros arbiter populis lapis 5 Ovid Met. lib. 1. But by after acts came in Mine and Thine Communémque priùs ceu lumina Solis Aurae Cautus humum longo signavit limite Mensor as the 6 Sunt autem privata nulla Naturâ sed aut veâ—â—â—i â—câ—upatione ut qui nondum in vacua vâ—nâ—rum aut victoriâ ut qui bello potiti sunt aut lâ—gâ— conditionâ— pactionâ— sorte ex que sit ut agâ—r Arpinas Arpinatum Tusculanus Tuscullanorum similisque est privatarum possessionum descriptio Cicero de Offic. lib. 1. Orator tells us accordingly That nothing is by Nature inclosed to such or such a one in severall but either by first seisure as those that entred upon what was no ones or by Conquest as what the Souldier got or by Law Agreement Com-promise Lot c. and so is such a Field such a Mans or such a Farailies 7 Apologet. Sect. 39. pag. 35. Tertullian observed of his time Omnia apud nos indiscreta sunt praeter uxeres Every one had his wife to himself but nothing else It were well if our charity or goodnesse would enable or permit us approach to so great happinesse and of the new fresh inspired Christians 't is written No one said that Any of the things he possessed was his owne but they had all things Common Acts 4. 34. and yet wanted no one any thing for as many as had Lands or Possessions sold and brought to the Apostles in bank and distribution was made to each in charity or equity as he needed No more then this doe God or Nature intitle any to by name singularly Let great Possessors look to themselvs and make much
despised the day of small things says the Lord in the 1 Zach. 4. 1. Prophet Or who can deny but small things may be of great use and consideration in the greatest sith by Divine appointment Badgers skin and Goats hair 2 Exod. 25 4 5. were offered acceptably to the building of a holy Tabernacle whereby was intended the great God of All should be honoured and sanctified That Lord Dominus 3 Psal 24. 1. cujus est terra plenitudo ejus who 4 Matth. 21. 3. despised not a convoy of the meanest and simplest of beasts for his person on earth seems Still to Need the vile things of this lower world to set forth his glory in this vile and lower world and if any one say ought to the contrary or in froward opposition say still as then the Lord not onely useth but hath need of them His servants though His live yet by bread if men as well as by every word that proceedeth out of His mouth their Lord and God And sith Though Jehovah could not be pulled out of Heaven by extinguishing any of those Lamps that burned to his honour in the Temple of the Lord at Ierusalem yet his wise old servants knew that unless their care cost and love did procure profane oile from Syria and Arabia Those Lampes with his honour would go out on Earth which made them contrive purpose and do accordingly Even so sith the nature of things is still the same unless there be left such loving and discreet followers of his now by whose vigilance industry and care some constant supply may be apportioned and issued forth for the maintenance of the outward part of his honour and support of his Gospel and those servants of his that do his pleasure in holding it forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13. 6. Ministers that attend this very Thing It is not without the compass of manly and Christian fear to be jealous lest the light and brightness of the glorious Gospel of Jesus Christ now shining in the faces of all men though not reaching to their hearts it is much to be doubted much less returning fruit in their answering upright lives should which God forbid be extinguished upon Earth by our negligence and parcimony though his Deity we trust shine now in Heaven and shall and ever above the brightness of the Sun and beyond all Eternity Wee hold God to be the end of the soul Truth the way leading to it and Him The Church the pillar and ground of truth to hold it out in view to the world this we are sure of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3. 16. the Apostle tels it us and the publick Ministers are the Churches servants If then these servant shall do that work in holding forth this truth to guide to that end They being Men must not have their daily allowance of Bread withheld from them which keeps them hayl and strong that they may live and be Able to follow their business or if it be the bottome foundation fails and the whole frame must be left to sink and ruine with it for want of sustenance or undersustentation Unless by an unhallowed presumption we dare go on Tempting God in stead of Trusting him still urging him to do and expecting he should do even ordinary miracles for our extraordinary preservation and then daily miracles would scarce be any wonders putting him upon more work yet after his Consummatum est to multiply loaves for his improvident Disciples and leading him once more out of the way into the Wilderness to lead us out of the path of his ordinary course of Providence to expect food from Heaven when there is plenty enough upon Earth Which if and the boldness of our unreasonable presumption rather then well-instructed Christian faith could be content to put upon Him Whether yet his servants who are to do the work and being party to the whole had need of some liberty of choice for refusal of the conditions could be content to accept for enough for their parts and hardy enough to trust to as their sufficient Viaticum for this convoy and their journey may not considering their humane frailty be without some doubt I have led you forty years in the Wildernesse your cloathes are not waxen old upon you and thy shooe is not waxen old upon thy foot Deu. 29. 5 As in the space of forty years to hope for no reparation of cloaths nor to put on a new shooe in half an age and go provided with nothing but naked poverty to carry them through a dry and barren Wilderness where no water is Hungry and Thirsty their souls fainting in them Yes They will questionless This and more if they be called and compelled thereto See Chap. 8. 4 Ne. hem 9. 21. if the enemies of God will deny them the way and the condition of things in an orderly Dispensation of Providence lead them to want as well as to abound But all the friends of God will rather guide and help them in the direct right way to their Canaan Neither denying them bread and water for their money as 1 Deut. 2. 27 28. 30. the cursed Amorites did but were after sufficiently plagued for it nor money if needfull to buy them what they want for their comfort in the way It being one of the most reasonable things in the world that they that give Heaven should not want Earth and They that sow to us Spiritual Things should not but reap our Carnall To all which things answering and well agreeing it was therefore religiously piously and prudently as well as justly resolved by those Councels guided Hen. 8. to diminish nothing here but to keep this settled and ancient Revenue of Gods honour free from the touch of sacrilegious profane and imprudent as well as unjust hands That no covetous Gehezi that loved his gain more then godliness should meddle with that belonged not to him nor greedy unconscionable Israelite with this portion of his Brother Levi due 2 Numb 18. 21. for his service he serves in the Tabernacle of the Congregation and as necessary for the Common-wealth of Israel as Judahs Simeons or Benjamins but when every one has enough he should be free from want and by as good security as any other claims his Right by his Tribe have its Own also not by benevolence but by Right and so have occasion to bless the Lord his God for the good land he has given him with the rest of his Brethren It being among our Divine Oracles agreeable to the Laws of Nature Equity Reason and Civill Commutative Justice that He that gives should receive 1 Matth. 10. 10. Luk. 10. 7. 1 Tim. 5. 18. The labourer is worthy of his reward 2 1 Cor. 9. 7. No one going on warfare is to march at his own charge He that feedeth a flock should eat of the milk of the flock And as He 3 Ver. 14.