VII.24. That for their unworthiness to deprive both them and their successors of such goods, and to convey the same unto men of secular calling, were extreme sacrilegious injustice.

XXIV. But beware we of following Christ as thieves follow true men, to take their goods by violence from them. Be it that bishops were all unworthy, not only of living, but even of life, yet what hath our Lord Jesus Christ deserved, for which men should judge him worthy to have the things that are his given away from him unto others that have no right unto them? For at this mark it is that the head lay-reformers do all aim. Must these unworthy prelates give place? What then? Shall better succeed in their rooms? Is this desired, to the end that others may enjoy their honours, which shall do Christ more faithful service than they have done? Bishops are the worst men living upon earth; therefore let their sanctified possessions be divided: amongst whom? O blessed reformation! O happy men, that put to their helping hands for the furtherance of so good and glorious a work!

Wherefore albeit the whole world at this day do already perceive, and posterity be like hereafter a great deal more plainly to discern, not that the clergy of God is thus heaved at because they are wicked, but that means are used to put it into the heads of the simple multitude that they are such indeed, to the end that those who thirst for the spoil of spiritual possessions may till such time as they have their purpose be thought to covet nothing but only the just extinguishment of unreformable persons; so that in regard of such men’s intentions, practices, and machinations against them, the part that suffereth these things may most fitly pray with David¹, “Judge thou me, O Lord, according to my righteousness, and according unto mine innocency: O let the malice of the wicked come to an end, and be thou the guide of the just:” notwithstanding, forasmuch as it doth not stand with Christian humility otherwise to think, than that this violent outrage of men is a rod in the ireful hands of the Lord our God, the smart whereof we deserve to feel; let it not seem grievous in the eyes of my reverend lords the Bishops, if to their good consideration I offer a view of those sores which are in the kind of their heavenly function most apt to breed, and which being not in time cured, may procure at the length that which God of his infinite mercy avert.

Of bishops in his time St. Jerome complaineth, that they took it in great disdain to have any fault great or small found with them. Epiphanius likewise before Jerome noteth² their impatiency this way to have been the very cause of a schism in the Church of Christ; at what time one Audius, a man of great integrity of life, full of faith and zeal towards God, beholding those things which were corruptly done in the Church, told the bishops and presbyters their faults in such sort as those men are wont, who love the truth from their hearts, and walk in the paths of a most exact life. Whether it were covetousness or sensuality in their lives, absurdity or error in their teaching; any breach of the laws and canons of the Church wherein he espied them faulty, certain and sure they were to be thereof most plainly told. Which thing they whose dealings were justly culpable could not bear; but instead of amending their faults bent their hatred against him who sought their amendment, till at length they drove him by extremity of infestation, through weariness of striving against their injuries, to leave both them and with them the Church.

Amongst the manifold accusations, either generally intended against the bishops of this our Church, or laid particularly to the charge of any of them, I cannot find that hitherto their spitefullest adversaries have been able to say justly, that any man for telling them their personal faults in good and Christian sort hath sustained in that respect much persecution. Wherefore notwithstanding mine own inferior estate and calling in God’s Church, the consideration whereof assureth me, that in this kind the sweetest sacrifice which I can offer unto Christ is meek obedience, reverence and awe unto the prelates which he hath placed in seats of higher authority over me, emboldened I am, so far as may conveniently stand with that duty of humble subjection, meekly to crave, my good lords, your favourable pardon, if it shall seem a fault thus far to presume; or if otherwise, your wonted courteous acceptation.

First, In government, be it of what kind soever, but especially if it be such kind of government as prelates have over the Church, there is not one thing publicly more hurtful than that an hard opinion should be conceived of governors at the first: and a good opinion how should the world ever conceive of them for their after-proceedings in regiment, whose first access and entrance thereunto giveth just occasion to think them corrupt men, which fear not that God in whose name they are to rule? Wherefore a scandalous thing it is to the Church of God, and to the actors themselves dangerous, to have aspired unto rooms of prelacy by wicked means. We are not at this day troubled much with that tumultuous kind of ambition wherewith the elections of Damasus³ in St. Jerome’s age, and of Maximus in Gregory’s⁴ time, and of others, were long sithence stained. Our greatest fear is rather the evil which Leo⁵ and Anthemius did by imperial constitution endeavour as much as in them lay to prevent. He which granteth, or he which receiveth the office and dignity of a bishop, otherwise than beseemeth a thing divine and most holy; he which bestoweth, and he which obtaineth it after any other sort than were honest and lawful to use, if our Lord Jesus Christ were present himself on earth to bestow it even with his own hands, sinneth a sin by so much more grievous than the sin of Belshazzar, by how much offices and functions heavenly are more precious than the meanest ornaments or implements which thereunto appertain. If it be as the Apostle saith, that the Holy Ghost doth make bishops, and that the whole action of making them is God’s own deed, men being therein but his agents; what spark of the fear of God can there possibly remain in their hearts, who representing the person of God in naming worthy men to ecclesiastical charge, do sell that which in his name they are to bestow; or who standing as it were at the throne of the living God do bargain for that which at his hands they are to receive? Woe worth such impious and irreligious profanations! The Church of Christ hath been hereby made, not “a den of thieves,” but in a manner the very dwelling-place of foul spirits; for undoubtedly such a number of them have been in all ages who thus have climbed into seat of episcopal regiment.

Secondly, Men may by orderly means be invested with spiritual authority and yet do harm by reason of ignorance how to use it to the good of the Church. “It is,” saith Chrysostom, “πολλου̑ μὲν ἀξιώματος, δύσκολον δὲ, ἐπισκοπει̑ν; a thing highly to be accounted of, but an hard thing, to be that which a bishop should be.” Yea a hard and a toilsome thing it is for a bishop to know the things that belong unto a bishop. A right good man may be a very unfit magistrate. And for discharge of a bishop’s office, to be well-minded is not enough, no not to be well learned also. Skill to instruct is a thing necessary, skill to govern much more necessary in a bishop. It is not safe for the Church of Christ, when bishops learn what belongeth unto government, as empirics learn physic by killing of the sick. Bishops were wont to be men of great learning in the laws both civil and of the Church; and while they were so, the wisest men in the land for counsel and government were bishops.

Thirdly, Know we never so well what belongeth unto a charge of so great moment, yet can we not therein proceed but with hazard of public detriment, if we rely on ourselves alone, and use not the benefit of conference with others. A singular mean to unity and concord amongst themselves, a marvellous help unto uniformity in their dealings, no small addition of weight and credit unto that which they do, a strong bridle unto such as watch for occasions to stir against them, finally, a very great stay unto all that are under their government, it could not choose but be soon found, if bishops did often and seriously use the help of mutual consultation.

These three rehearsed are things only preparatory unto the course of episcopal proceedings. But the hurt is more manifestly seen which doth grow to the Church of God by faults inherent in their several actions, as when they carelessly ordain, when they institute negligently, when corruptly they bestow church-livings, benefices, prebends, and rooms especially of jurisdiction, when they visit for gain’s sake rather than with serious intent to do good, when their courts erected for the maintenance of good order, are disordered, when they regard not the clergy under them, when neither clergy nor laity are kept in that awe for which this authority should serve, when any thing appeareth in them rather than a fatherly affection towards the flock of Christ, when they have no respect to posterity, and finally when they neglect the true and requisite means whereby their authority should be upheld. Surely the hurt which groweth out of these defects must needs be exceeding great. In a minister, ignorance and disability to teach is a maim; nor is it held a thing allowable to ordain such, were it not for the avoiding of a greater evil which the church must needs sustain, if in so great scarcity of able men, and unsufficiency of most parishes throughout the land to maintain them, both public prayer and the administration of sacraments should rather want, than any man thereunto be admitted lacking dexterity and skill to perform that which otherwise was most requisite. Wherefore the necessity of ordaining such is no excuse for the rash and careless ordaining of every one that hath but a friend to bestow some two or three words of ordinary commendation in his behalf. By reason whereof the Church groweth burdened with silly creatures more than need, whose noted baseness and insufficiency bringeth their very order itself into contempt⁶.

It may be that the fear of a Quare impedit⁷ doth cause institutions to pass more easily than otherwise they would⁸. And to speak plainly the very truth, it may be that writs of Quare non impedit were for these times most necessary in the other’s place: yet where law will not suffer men to follow their own judgment, to shew their judgment they are not hindered. And I doubt not but that even conscienceless and wicked patrons, of which sort the swarms are too great in the church of England, are the more emboldened to present unto bishops any refuse, by finding so easy acceptation thereof. Somewhat they might redress this sore, notwithstanding so strong impediments, if it did plainly appear that they took it indeed to heart, and were not in a manner contented with it.

Shall we look for care in admitting whom others present, if that which some of yourselves confer be at any time corruptly bestowed? A foul and an ugly kind of deformity it hath, if a man do but think what it is for a bishop to draw commodity and gain from those things whereof he is left a free bestower, and that in trust, without any other obligation than his sacred order only, and that religious integrity which hath been presumed on in him. Simoniacal corruption I may not for honour’s sake suspect to be amongst men of so great place. So often they do not I trust offend by sale, as by unadvised gift of such preferments, wherein that ancient canon⁹ should specially be remembered, which forbiddeth a bishop to be led by human affection in bestowing the things of God. A fault no where so hurtful, as in bestowing places of jurisdiction, and in furnishing cathedral churches, the prebendaries and other dignities whereof are the very true successors of those ancient presbyters which were at the first as counsellors unto bishops. A foul abuse it is, that any one man should be loaded as some are with livings in this kind, yea some even of them who condemn utterly the granting of any two benefices unto the same man, whereas the other is in truth a matter of far greater sequel, as experience would soon shew, if churches cathedral being furnished with the residence of a competent number of virtuous, grave, wise and learned divines, the rest of the prebends of every such church were given within the diocess unto men of worthiest desert, for their better encouragement unto industry and travel; unless it seem also convenient to extend the benefit of them unto the learned in universities, and men of special employment otherwise in the affairs of the Church of God. But howsoever, surely with the public good of the Church it will hardly stand, that in any one person such favours be more multiplied than law permitteth in those livings which are with cure.

Touching bishops’ visitations, the first institution of them was profitable, to the end that the state and condition of churches being known, there might be for evils growing convenient remedies provided in due time. The observation of church laws, the correction of faults in the service of God and manners of men, these are things that visitors should seek. When these things are inquired of formally, and but for custom’s sake, fees and pensions being the only thing which is sought, and little else done by visitations; we are not to marvel if the baseness of the end doth make the action itself loathsome. The good which bishops may do not only by these visitations belonging ordinarily to their office, but also in respect of that power which the founders of colleges have given them of special trust, charging even fearfully their consciences therewith: the good, I say, which they might do by this their authority, both within their own diocess, and in the well-springs themselves, the universities, is plainly such as cannot choose but add weight to their heavy accounts in that dreadful day if they do it not.

In their courts, where nothing but singular integrity and justice should prevail, if palpable and gross corruptions be found, by reason of offices so often granted unto men who seek nothing but their own gain, and make no account what disgrace doth grow by their unjust dealings unto them under whom they deal, the evil hereof shall work more than they which procure it do perhaps imagine.

At the hands of a bishop the first thing looked for is a care of the clergy under him, a care that in doing good they may have whatsoever comforts and encouragements his countenance, authority and place may yield. Otherwise what heart shall they have to proceed in their painful course, all sorts of men besides being so ready to malign, despise and every way oppress them? Let them find nothing but disdain in bishops; in the enemies of present government, if that way they list to betake themselves, all kind of favourable and friendly helps; unto which part think we it likely that men having wit, courage and stomach, will incline?

As great a fault is the want of severity when need requireth, as of kindness and courtesy in bishops. But touching this, what with ill usage of their power amongst the meaner, and what with disusage amongst the higher sort, they are in the eyes of both sorts as bees that have lost their sting. It is a long time sithence any great one hath felt, or almost any one much feared the edge of that ecclesiastical severity, which sometime held lords and dukes in a more religious awe than now the meanest are able to be kept.

A bishop, in whom there did plainly appear the marks and tokens of a fatherly affection towards them that are under his charge, what good might he do ten thousand ways more than any man knows how to set down? But the souls of men are not loved, that which Christ shed his blood for is not esteemed precious. This is the very root, the fountain of all negligence in church-government.

Most wretched are the terms of men’s estate when once they are at a point of wretchedness so extreme, that they bend not their wits any further than only to shift out the present time, never regarding what shall become of their successors after them. Had our predecessors so loosely cast off from them all care and respect to posterity, a Church Christian there had not been about the regiment whereof we should need at this day to strive. It was the barbarous affection of Nero¹⁰, that the ruin of his own imperial seat he could have been well enough contented to see, in case he might also have seen it accompanied with the fall of the whole world: an affection not more intolerable than theirs, who care not to overthrow all posterity, so they may purchase a few days of ignominious safety unto themselves and their present estates; if it may be termed a safety which tendeth so fast unto their very overthrow that are the purchasers of it in so vile and base manner. Men whom it standeth upon to uphold a reverend estimation of themselves in the minds of others, without which the very best things they do are hardly able to escape disgrace, must before it be over late remember how much easier it is to retain credit once gotten, than to recover it being lost. The executors of bishops are sued if their mansion-house be suffered to go to decay: but whom shall their successors sue for the dilapidations which they make of that credit, the unrepaired diminutions whereof will in time bring to pass, that they which would most do good in that calling shall not be able, by reason of prejudice generally settled in the minds of all sorts against them?

By what means their estimation hath hitherto decayed, it is no hard thing to discern. Herod and Archelaus are noted¹¹ to have sought out purposely the dullest and most ignoble that could be found amongst the people, preferring such to the high priest’s office, thereby to abate the great opinion which the multitude had of that order, and to procure a more expedite course for their own wicked counsels, whereunto they saw the high priests were no small impediment, as long as the common sort did much depend upon them. It may be there hath been partly some show and just suspicion of like practice in some, in procuring the undeserved preferments of some unworthy persons, the very cause of whose advancement hath been principally their unworthiness to be advanced. But neither could this be done altogether without the inexcusable fault of some preferred before, and so oft we cannot imagine it to have been done, that either only or chiefly from thence this decay of their estimation may be thought to grow. Somewhat it is that the malice of their cunning adversaries, but much more which themselves have effected against themselves.

A bishop’s estimation doth grow from the excellency of virtues suitable unto his place. Unto the place of a bishop those high divine virtues are judged suitable, which virtues being not easily found in other sorts of great men, do make him appear so much the greater in whom they are found. Devotion and the feeling sense of religion are not usual in the noblest, wisest, and chiefest personages of state, by reason their wits are so much employed another way, and their minds so seldom conversant in heavenly things. If therefore wherein themselves are defective they see that bishops do blessedly excel, it frameth secretly their hearts to a stooping kind of disposition, clean opposite to contempt. The very countenance of Moses was glorious after that God had conferred with him. And where bishops are, the powers and faculties of whose souls God hath possessed, those very actions, the kind whereof is common unto them with other men, have notwithstanding in them a more high and heavenly form, which draweth correspondent estimation unto it, by virtue of that celestial impression, which deep meditation of holy things, and as it were conversation with God doth leave in their minds. So that bishops which will be esteemed of as they ought, must frame themselves to that very pattern from whence those Asian bishops unto whom St. John writeth were denominated, even so far forth as this our frailty will permit; shine they must as angels of God in the midst of perverse men. They are not to look that the world should always carry the affection of Constantine¹², to bury that which might derogate from them, and to cover their imbecilities. More than high time it is that they bethink themselves of the Apostle’s admonition, Attende tibi¹³, “Have a vigilant eye to thyself.” They err if they do not persuade themselves that wheresoever they walk or sit, be it in their churches or in their consistories, abroad and at home, at their tables or in their closets, they are in the midst of snares laid for them. Wherefore as they are with the prophet every one of them to make it their hourly prayer unto God, “Lead me O Lord in thy righteousness, because of enemies¹⁴;” so it is not safe for them, no not for a moment, to slacken their industry in seeking every way that estimation which may further their labours unto the Church’s good. Absurdity, though but in words, must needs be this way a maim, where nothing but wisdom, gravity and judgment is looked for. That which the son of Sirach hath concerning the writings of the old sages, “Wise sentences are found in them¹⁵,” should be the proper mark and character of bishops’ speeches, whose lips, as doors, are not to be opened, but for egress of instruction and sound knowledge. If base servility and dejection of mind be ever espied in them, how should men esteem them as worthy the rooms of the great ambassadors of God? A wretched desire to gain by bad and unseemly means standeth not with a mean man’s credit, much less with that reputation which Fathers of the Church should be in. But if besides all this there be also coldness in works of piety and charity, utter contempt even of learning itself, no care to further it by any such helps as they easily might and ought to afford, no not as much as that due respect unto their very families about them, which all men that are of account do order as near as they can in such sort that no grievous offensive deformity be therein noted; if there still continue in that most reverend order such as, by so many engines, work day and night to pull down the whole frame of their own estimation amongst men, some of the rest secretly also permitting others their industrious opposites every day more and more to seduce the multitude; how should the Church of God hope for great good at their hands?

What we have spoken concerning these things, let not malicious accusers think themselves therewith justified, no more than Shimei was by his sovereign’s most humble and meek acknowledgment even of that very crime which so impudent a caitiff’s tongue upbraided him withal; the one in the virulent rancour of a cankered affection, took that delight for the present, which in the end did turn to his own more tormenting woe; the other in the contrite patience even of deserved malediction had yet this comfort¹⁶, “It may be the Lord will look on mine affliction, and do me good for his cursing this day.” As for us over whom Christ hath placed them to be the chiefest guides and pastors of our souls, our common fault is, that we look for much more in our governors than a tolerable sufficiency can yield, and bear much less than humanity and reason do require we should. Too much perfection over rigorously exacted in them, cannot but breed in us perpetual discontentment, and on both parts cause all things to be unpleasant. It is exceedingly worth the nothing, which Plato hath about the means whereby men fall into an utter dislike of all men with whom they converse¹⁷: “This sourness of mind which maketh every man’s dealings unsavoury in our taste, entereth by an unskilful overweening, which at the first we have of one, and so of another, in whom we afterwards find ourselves to have been deceived, they declaring themselves in the end to be frail men, whom we judged demigods. When we have oftentimes been thus beguiled, and that far besides expectation, we grow at the length to this plain conclusion, that there is nothing at all sound in any man. Which bitter conceit is unseemly, and plain to have risen from lack of mature judgment in human affairs; which if so be we did handle with art, we would not enter into dealings with men, otherwise than being beforehand grounded in this persuasion, that the number of persons notably good or bad is but very small; that the most part of good have some evil, and of evil men some good in them.” So true our experience doth find those aphorisms of Mercurius Trismegistus¹⁸, Ἀδύνατον τὸ ἀγαθὸν ἐνθάδε καθαρεύειν τη̑ς κακίας, “to purge goodness quite and clean from all mixture of evil here is a thing impossible.” Again, Τὸ μὴ λίαν κακὸν ἐνθάδε τὸ ἀγαθόν ἐστι, “when in this world we term a thing good, we cannot by exact construction have any other true meaning, than that the said thing so termed is not noted to be a thing exceedingly evil.” And again, Μόνον, ὡ̑ Ἀσκλήπιε, τὸ ὄνομα του̑ ἀγαθου̑ ἐν ἀνθρώποις, τὸ δὲ ἔργον οὐδαμου̑, “Amongst men, O Æsculapius, the name of that which is good we find, but no where the very true thing itself.” When we censure the deeds and dealings of our superiors, to bring with us a fore-conceit thus qualified, shall be as well on our part as theirs a thing available unto quietness.

But howsoever the case doth stand with men’s either good or bad quality, the verdict which our Lord and Saviour hath given, should continue for ever sure; “Quæ Dei sunt, Deo;” let men bear the burden of their own iniquity; as for those things which are God’s, let not God be deprived of them. For if only to withhold that which should be given be no better than¹⁹ to rob God, if to withdraw any mite of that which is but in propose [purpose?]²⁰ only bequeathed, though as yet undelivered into the sacred treasure of God, be a sin for which Ananias²¹ and Sapphira felt so heavily the dreadful hand of divine revenge; quite and clean to take that away which we never gave, and that after God hath for so many ages therewith been possessed, and that without any other shew of cause, saving only that it seemeth in their eyes who seek it to be too much for them which have it in their hands, can we term it or think it less than most impious injustice, most heinous sacrilege? Such was the religious affection of Joseph²², that it suffered him not to take that advantage, no not against the very idolatrous priests of Egypt, which he took for the purchasing of other men’s lands to the king; but he considered, that albeit their idolatry deserved hatred, yet for the honour’s sake due unto priesthood, better it was the king himself should yield them relief in public extremity, than permit that the same necessity should constrain also them to do as the rest of the people did.

But it may be men have now found out, that God hath proposed the Christian clergy as a prey for all men freely to seize upon; that God hath left them as the fishes of the sea, which every man that listeth to gather into his net may; or that there is no God in heaven to pity them, and to regard the injuries which man doth lay upon them: yet the public good of this church and commonwealth doth, I hope, weigh somewhat in the hearts of all honestly disposed men. Unto the public good no one thing is more directly available, than that such as are in place, whether it be of civil or of ecclesiastical authority, be so much the more largely furnished even with external helps and ornaments of this life, [by?] how much the more highly they are in power and calling advanced above others. For nature is not contented with bare sufficiency unto the sustenance of man, but doth evermore covet a decency proportionable unto the place which man hath in the body or society of others. For according unto the greatness of men’s calling, the measure of all their actions doth grow in every man’s secret expectation, so that great men do always know that great things are at their hands expected. In a bishop great liberality, great hospitality, actions in every kind great are looked for: and for actions which must be great, mean instruments will not serve. Men are but men, what room soever amongst men they hold. If therefore the measure of their worldly abilities be beneath that proportion which their calling doth make to be looked for at their hands, a stronger inducement it is than perhaps men are aware of unto evil and corrupt dealings for supply of that defect. For which cause we must needs think it a thing necessary unto the common good of the Church, that great jurisdiction being granted unto bishops over others, a state of wealth proportionable should likewise be provided for them. Where wealth is had in so great admiration, as generally in this golden age it is, that without it angelical perfections are not able to deliver from extreme contempt, surely to make bishops poorer than they are, were to make them of less account and estimation than they should be. Wherefore if detriment and dishonour do grow to religion, to God, to his Church, when the public account which is made of the chief of the clergy decayeth, how should it be but in this respect for the good of religion, of God, of his Church, that the wealth of bishops be carefully preserved from further diminution?

The travels and crosses wherewith prelacy is never unaccompanied, they which feel them know how heavy and how great they are. Unless such difficulties therefore annexed unto that estate be tempered by co-annexing thereunto things esteemed of in this world, how should we hope that the minds of men, shunning naturally the burdens of each function, will be drawn to undertake the burden of episcopal care and labour in the Church of Christ? Wherefore if long we desire to enjoy the peace, quietness, order and stability of religion, which prelacy (as hath been declared) causeth, then must we necessarily, even in favour of the public good, uphold those things, the hope whereof being taken away, it is not the mere goodness of the charge, and the divine acceptation thereof, that will be able to invite many thereunto.

What shall become of that commonwealth or church in the end, which hath not the eye of learning to beautify, guide and direct it? At the length what shall become of that learning, which hath not wherewith any more to encourage her industrious followers? And finally, what shall become of that courage to follow learning, which hath already so much failed through the only diminution of her chiefest rewards, bishoprics? Surely wheresoever this wicked intendment of overthrowing cathedral churches, or of taking away those livings, lands and possessions which bishops hitherto have enjoyed, shall once prevail, the handmaids attending thereupon will be paganism and extreme barbarity.

In the Law of Moses, how careful provision is made that goods of this kind might remain to the Church for ever²³: “Ye shall not make common the holy things of the children of Israel, lest ye die, saith the Lord.” Touching the fields annexed unto Levitical cities, the law was plain, they might not be sold; and the reason of the law, this²⁴, “for it was their possession for ever:” He which was Lord and owner of it, his will and pleasure was, that from the Levites it should never pass to be enjoyed by any other. The Lord’s own portion, without his own commission and grant, how should any man justly hold? They which hold it by his appointment had it plainly with this condition²⁵, “They shall not sell of it, neither change it, nor alienate the first-fruits of the land; for it is holy unto the Lord.” It falleth sometimes out, as the prophet Habakkuk noteth, that the very²⁶ “prey of savage beasts becometh dreadful unto themselves.” It did so in Judas, Achan, Nebuchadnezzar; their evil-purchased goods were their snare, and their prey their own terror; a thing no where so likely to follow, as in those goods and possessions, which being laid where they should not rest, have by the Lord’s own testimony his most bitter curse²⁷ their undividable companion.

These persuasions we use for other men’s cause, not for theirs with whom God and religion are parts of the abrogated law of ceremonies. Wherefore not to continue longer in the cure of a sore desperate, there was a time when the clergy had almost as little as these good people wish. But the kings of this realm and others whom God had blest, considered devoutly with themselves, as David in like case sometimes had done, “Is it meet that we at the hands of God should enjoy all kinds of abundance, and God’s clergy suffer want?” They considered that of Solomon, “²⁸Honour God with thy substance, and the chiefest of all thy revenue; so shall thy barns be filled with corn, and thy vessels shall run over with new wine.” They considered how the care which Jehosaphat had²⁹, in providing that the Levites might have encouragement to do the work of the Lord cheerfully, was left of God as a fit pattern to be followed in the Church for ever. They considered what promise our Lord and Saviour had made unto them, at whose hands his prophets should receive but the least part of the meanest kind of friendliness, though it were but a draught of water; which promise seemeth ³⁰not [now?] to be taken, as if Christ had made them of any higher courtesy uncapable, and had promised reward not unto such as give them but that, but unto such as leave them but that. They considered how earnest the Apostle is, that if the ministers of the law were so amply provided for, less care then ought not to be had of them, who under the gospel of Jesus Christ possess correspondent rooms in the Church. They considered how needful it is that they who provoke all others unto works of mercy and charity should especially have wherewith to be examples of such things, and by such means to win them, with whom other means without those do commonly take very small effect. In these and the like considerations, the Church revenues were in ancient times augmented, our Lord thereby performing manifestly the promise made to his servants, that they which did “leave either father, or mother, or lands, or goods, for his sake, should receive even in this world an hundred fold.” For some hundreds of years together, they which joined themselves to the Church were fain to relinquish all worldly emoluments and to endure the hardness of an afflicted estate. Afterward the Lord gave rest to his Church, kings and princes became as fathers thereunto, the hearts of all men inclined towards it, and by his providence there grew unto it every day earthly possessions in more and more abundance, till the greatness thereof bred envy, which no diminutions are able to satisfy.

For as those ancient nursing Fathers thought they did never bestow enough; even so in the eye of this present age, as long as any thing remaineth, it seemeth to be too much. Our fathers we imitate in perversum, as Tertullian³¹ speaketh; like them we are, by being in equal degree the contrary unto that which they were. Unto those earthly blessings which God as then did with so great abundance pour down upon the ecclesiastical state, we may in regard of most near resemblance apply the selfsame words which the prophet hath³², “God blessed them exceedingly, and by this very mean turned the hearts of their own brethren to hate them, and to deal politicly with his servants.” Computations are made³³, and there are huge sums set down, for princes to see how much they may amplify and enlarge their own treasure; how many public burdens they may ease; what present means they may have to reward their servants about them, if they please but to grant their assent, and to accept of the spoil of bishops, by whom church goods are but abused unto pomp and vanity. Thus albeit they deal with one whose princely virtue giveth them small hope to prevail in impious and sacrilegious motions, yet shame they not to move her royal majesty even with a suit not much unlike unto that wherewith the Jewish high priest [priests?] tried Judas, whom they solicited unto treason against his Master, and proposed unto him a number of silver pence in lieu of so virtuous and honest a service. But her sacred majesty disposed to be always³⁴ like herself, her heart so far estranged from willingness to gain by pillage of that estate, the only awe whereof under God she hath been unto this present hour, as of all other parts of this noble commonwealth, whereof she hath vowed herself a protector till the end of her days on earth, which if nature could permit, we wish, as good cause we have, endless: this her gracious inclination is more than a seven times sealed warrant, upon the same assurance whereof, touching³⁵ any action so dishonourable as this, we are on her part most secure, not doubting but that unto all posterity it shall for ever appear, that from the first to the very last of her sovereign proceedings there hath not been one authorized deed other than consonant with that Symmachus saith³⁶, “Fiscus bonorum principum, non sacerdotum damnis, sed hostium spoliis augeatur:” consonant with that imperial law³⁷, “Ea quæ ad beatissimæ ecclesiæ jura pertinent, tanquam ipsam sacrosanctam et religiosam ecclesiam, intacta convenit venerabiliter custodiri; ut sicut ipsa religionis et fidei mater perpetua est, ita ejus patrimonium jugiter servetur illæsum.”

As for the case of public burdens, let any politician living make it appear, that by confiscation of bishops’ livings, and their utter dissolution at once, the commonwealth shall ever have half that relief and ease which it receiveth by their continuance as now they are, and it shall give us some cause to think, that albeit we see they are impiously and irreligiously minded, yet we may esteem them at least to be tolerable commonwealth’s-men. But the case is too clear and manifest, the world doth but too plainly see it that no one order of subjects whatsoever within this land doth bear the seventh part of that proportion which the clergy beareth in the burdens of the commonwealth. No revenue of the crown like unto it, either for certainty or for greatness. Let the good which this way hath grown to the commonwealth by the dissolution of religious houses, teach men what ease unto public burdens there is like to grow by the overthrow of the clergy. My meaning is not hereby to make the state of bishoprick³⁸ and of those dissolved companies alike, the one no less unlawful to be removed than the other. For those religious persons were men which followed only a special kind of contemplative life in the commonwealth, they were properly no portion of God’s clergy (only such amongst them excepted as were also priests), their goods (that excepted which they unjustly held through the pope’s usurped power of appropriating ecclesiastical livings unto them) may in part seem to be of the nature of civil possessions, held by other kinds of corporations, such as the city of London hath divers. Wherefore as their institution was human, and their end for the most part superstitious, they had not therein merely that holy and divine interest which belongeth unto bishops, who being employed by Christ in the principal service of his Church, are receivers and disposers of his patrimony, as hath been shewed, which whosoever shall withhold or withdraw at any time from them, he undoubtedly robbeth God himself.

If they abuse the goods of the Church unto pomp and vanity, such faults we do not excuse in them. Only we wish it to be considered whether such faults be verily in them, or else but objected against them by such as gape after spoil, and therefore are no competent judges what is moderate and what excessive in them, whom under this pretence they would spoil. But the accusation may be just. In plenty and fulness it may be we are of God more forgetful than were requisite. Notwithstanding men should remember how not to the clergy alone it was said by Moses in Deuteronomy³⁹, “Ne cum manducaveris et biberis et domos optimas ædificaveris.” If the remedy prescribed for this disease be good, let it unpartially be applied. “Interest reipub. ut re sua quisque bene utatur⁴⁰.” Let all states be put to their moderate pensions, let their livings and lands be taken away from them whosoever they be, in whom such ample possessions are found to have been matters of grievous abuse: were this just? would noble families think this reasonable? The title which bishops have to their livings is as good as the title of any sort of men unto whatsoever we account to be most justly held by them; yea in this one thing the claim of bishops hath preeminence above all secular titles of right, in that God’s own interest is the tenure whereby they hold, even as also it was to the priests of the law an assurance of their spiritual goods and possessions, whereupon, though they many times abused greatly the goods of the Church, yet was not God’s patrimony therefore taken away from them, and made saleable unto other tribes. To rob God, to ransack the Church, to overthrow the whole order of Christian bishops, and to turn them out of land and living, out of house and home, what man of common honesty can think it for any manner of abuse to be a remedy lawful or just? We must confess that God is righteous in taking away that which men abuse: but doth that excuse the violence of thieves and robbers?

Complain we will not with St. Jerome⁴¹, “That the hands of men are so straitly tied, and their liberal minds so much bridled and held back from doing good by augmentation of the Church patrimony.” For we confess that herein mediocrity may be and hath been sometime exceeded. There did want heretofore a Moses to temper men’s liberality, to say unto them who enriched the Church, Sufficit⁴², Stay your hands, lest fervour of zeal do cause you to empty yourselves too far. It may be the largeness of men’s hearts being then more moderate, had been after more durable; and one state by too much overgrowing the rest, had not given occasion unto the rest to undermine it. That evil is now sufficiently cured: the Church treasury, if then it were over full, hath since been reasonable [reasonably?] well emptied. That which Moses spake unto givers, we must now inculcate unto takers away from the Church, Let there be some stay, some stint in spoiling. If “grape-gatherers came unto them,” saith the prophet, “would they not leave some remnant behind⁴³?” But it hath fared with the wealth of the Church as with a tower, which being built at the first with the highest, overthroweth itself after by its own greatness; neither doth the ruin thereof cease with the only fall of that which hath exceeded mediocrity, but one part beareth down another, till the whole be laid prostrate. For although the state ecclesiastical, both others and even bishops themselves, be now fallen to so low an ebb, as all the world at this day doth see; yet because there remaineth still somewhat which unsatiable minds can thirst for, therefore we seem not to have been hitherto sufficiently wronged. Touching that which hath been taken from the Church in appropriations known to amount to the value of one hundred twenty-six thousand pounds yearly, we rest contentedly and quietly without it, till it shall please God to touch the hearts of men, of their own voluntary accord, to restore it to him again; judging thereof no otherwise than some others did of those goods which were by Sylla taken away from the citizens of Rome⁴⁴, that albeit they were in truth male capta, unconscionably taken away from the right owners at the first, nevertheless, seeing that such as were after possessed of them held them not without some title, which law did after a sort made good, repetitio eorum proculdubio labefactabat compositam civitatem. What hath been taken away as dedicated unto uses superstitious, and consequently not given unto God, or at the leastwise not so rightly given, we repine not thereat. That which hath gone by means secret and indirect, through corrupt compositions or compacts, we cannot help. What the hardness of men’s hearts doth make them loth to have exacted, though being due by law, even thereof the want we do also bear. Out of that which after all these deductions cometh clearly unto our hands, I hope it will not be said that towards the public charge we disburse nothing. And doth the residue seem yet excessive? The ways whereby temporal men provide for themselves and their families are fore-closed unto us. All that we have to sustain our miserable life with, is but a remnant of God’s own treasure, so far already diminished and clipped, that if there were any sense of common humanity left in this hard-hearted world, the impoverished estate of the clergy of God would at the length even of very commiseration be spared. The mean gentleman that hath but an hundred pound land to live on, would not be hasty to change his worldly estate and condition with many of these so over abounding prelates; a common artisan or tradesman of the city, with ordinary pastors of the Church.

It is our hard and heavy lot, that no other sort of men being grudged at, how little benefit soever the public weal reap by them, no state complained of for holding that which hath grown unto them by lawful means; only the governors of our souls, they that study night and day so to guide us, that both in this world we may have comfort and in the world to come endless felicity and joy (for even such is the very scope of all their endeavours, this they wish, for this they labour, how hardly soever we use to construe of their intents): hard, that only they should be thus continually lifted at for possessing but that whereunto they have by law both of God and man most just title. If there should be no other remedy but that the violence of men in the end must needs bereave them of all succour, further than the inclination of others shall vouchsafe to cast upon them, as it were by way of alms for their relief but from hour to hour; better they are not than their fathers, which have been contented with as hard a portion at the world’s hands: let the light of the sun and moon, the common benefit of heaven and earth be taken from bishops, if the question were whether God should lose his glory, and the safety of his Church be hazarded, or they relinquish the right and interest which they have in the things of this world. But sith the question in truth is whether Levi shall be deprived of the portion of God or no, to the end that Simeon or Reuben may devour it as their spoil, the comfort of the one in sustaining the injuries which the other would offer, must be that prayer poured out by Moses the prince of prophets, in most tender affection to Levi, “Bless, O Lord, his substance, accept thou the work of his hands; smite through the loins of them that rise up against him, and of them which hate him, that they rise no more⁴⁵.”

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Footnotes

1. Psalm vii. 8. ↩

2. Epiph. contra Hæres. lib. iii. hær. 70. c. 1. [διαϕανής τις κατὰ τὴν ἑαυτου̑ πατρίδα, διὰ τὸ ἀκραιϕνὲς του̑ βίου, καὶ κατὰ Θεὸν ζηλου̑ καὶ πίστεως· ὃς πολλάκις θεώμενος τὰ ἐν ται̑ς ἐκκλησίαις γενόμενα, εἰς πρόσωπον ἐπισκόπων τε καὶ πρεσβυτέρων ἐλεγκτικω̑ς ἀντετίθει τοι̑ς τοιούτοις λέγων· οὐ χρὴ ταυ̑τα οὕτως γενέσθαι, οὐκ ὀϕείλει ταυ̑τα οὕτως πράττεσθαι· ὡς ἀνὴρ ἀληθεύων, καὶ ὁποι̑α ϕιλει̑ ὑπὸ τω̑ν ϕιλαληθω̑ς ἐλευθεροστομούντων ἀνδρω̑ν, τω̑ν μάλιστα τὸν βίον ἀκρότατα βιούντων … εἴτινα γὰρ εἰ̑δε τω̑ν ϕιλοχρηματούντων του̑ κλήρου, ἢ ἐπίσκοπον, ἢ πρεσβύτερον, ἢ ἕτερόν τινα του̑ κανόνος, πάντως ἐϕθέγγετο· καὶ εἰ ἑώρα τινὰ ἐν τρυϕῃ̑ καὶ σπατάλῃ, ἤ τινα παραχαράττοντα τὰ ἐν τῳ̑ ἐκκλησιαστικῳ̑ κηρύγματι καὶ θεσμῳ̑ τη̑ς ἐκκλησίας, μἠ ϕέρων ὁ ἀνὴρ, προεβάλλετο, ὡς ἔϕην, τὸν λόγον. καὶ ἠ̑ν του̑το τοι̑ς μὴ τὸν βιὸν δεδοκιμασμένον ἔχουσιν ἐπαχθές· ὑβρἰζετο δὲ ἕνεκα τούτου, καὶ ἀντελέγετο, ἐμισει̑το, ἔϕερε κλυδωνιζόμενος τε καὶ ὠθούμενος, καὶ ἀτιμαζόμενος, ἕως χρόνου ἱκανου̑ ἐν ται̑ς ἐκκλησίαις συναγόμενος, ἕως ὅτε δεινω̑ς ἐνεγκάντες τινὲς ἐξεου̑σι τὸν ἄνδρα διὰ τὴν τοιαύτην αἰτίαν· ὁ δὲ οὐκ ἠνείχετο, ἀλλ’ ἐβιάζετο μα̑λλον ἀλήθειαν μὲν λέγειν, μὴ ἀναχωρει̑ν δὲ του̑ συνδέσμου τη̑ς μια̑ς ἑνώσεως τη̑ς ἁγίας καθολικη̑ς ἐκκλησίας· ὡς δὲ ἐτύπτετο, … τὰ δει̑να τε ἔπασχε, βαρυστονήσας, σύμβουλον λαμβάνει ἑαυτῳ̑ τὴν ἀνάγκην τω̑ν ὑβρέων· ἑαυτὸν γὰρ ἀϕορίζει τη̑ς ἐκκλησίας.] ↩

3. Ammian. Marcel. lib. xxvii. [c. iii. (ad 367.) “Damasus et Ursinus [Ursicinus] supra humanum modum ad rapiendam episcopatus sedem ardentes, scissis studiis asperrime conflictabantur, adusque mortis vulnerumque discrimina adjumentis utriusque progressis … constatque in basilica Sicinini, ubi ritus Christiani est conventiculum, uno die cxxxvii. reperta cadavera peremptorum; efferatamque diu plebem ægre postea delenitam.” p. 480. ed. Vales.] ↩

4. Vide in Vita Greg. Naz. [p. 22. præfix. ed. Par. 1630.] ↩

5. “Nemo gradum sacerdotii pretii venalitate mercetur; quantum quisque mereatur, non quantum dare sufficiat, æstimetur. Profecto enim, quis locus tutus et quæ causa esse poterit excusata, si veneranda Dei templa pecuniis expugnentur? Quem murum integritatis aut vallum [fidei] providebimus, si auri sacra fames in penetralia veneranda proserpat? quid denique cautum esse poterit aut securum, si sanctitas incorrupta corrumpatur? Cesset altaribus imminere profanus ardor avaritiæ, et a sacris adytis repellatur piaculare flagitium. Itaque castus et humilis nostris temporibus eligatur episcopus, ut quocunque locorum pervenerit, omnia vitæ propriæ integritate purificet. Nec pretio sed precibus ordinetur antistes.” L. 31. C. de Episc. et Cler. [Cod. Just. lib. i. tit. 3. lex 31.] ↩

6. [Dr. Bridges, Def. of the Government, &c. p. 488, takes notice of a similar oversight: “With dutiful submission to their authority, we wish that some even of our bishops had been so careful in this long time that they had not admitted some though prettily learned yet too headstrong and newfangled ministers, that since they have entered into the ministry, forgetting the oath of their canonical obedience to their bishops, and of their loyal obedience to their prince, have, and do make, all, or the most part, of these stirs. But their carelessness in admitting such, hath been since meetly well punished by these their disobedient and unthankful children. And some also they have admitted into this function too unlearned (we confess) and unworthy ministers, and so are not altogether clear of maintaining the continual nurseries of ignorance and ignorant pastors. Yet neither have they been maintained, but greatly rebuked, for their so careless doings, and thereupon laws and provisions have been made, and stand in force, to repress such unlearned ministers, and the makers of them.”] ↩

7. [Gibson, Codex, 784, note. “This writ lies, when one hath an advowson, and the parson dies, and another presents a clerk, or disturbs the rightful patron to present.” He gives the form of the writ.] ↩

8. [Bp. Cooper, Adm. p. 147. “As for the corruption in bestowing other meaner livings, the chief fault thereof is in patrons themselves. For it is the usual manner of the most part of these (I speak of too good experience) though they may have good store of able men in the Universities, yet if an ambitious or greedy minister come not unto them to sue for the benefice, if there be an unsufficient man, or a corrupt person within two shires of them, whom they think they can draw to any composition for their own benefit, they will by one means or other find him out. And if the bishop shall make courtesy to admit him, some such shift shall be found by the law, either by Quare impedit or otherwise, that whether the bishop will or no, he shall be shifted into the benefice. I know some bishops unto whom such suits against the patrons have been more chargeable in one year, than they have gained by all the benefices they have bestowed since they were bishops, or I think will do while they be bishops.”] ↩

9. Can. Apost. 76. [ap. Beveridge, Synodicon, i. 50. Οὐ χρὴ ἐπίσκοπον τῳ̑ ἀδελϕῳ̑, ἢ τῳ̑ υἱῳ̑, ἢ ἑτέρῳ συγγενει̑ χαριζόμενον, εἰς τὸ ἀξίωμα τη̑ς ἐπισκοπη̑ς χειροτονει̑ν ὃν βούλεται· κληρονόμους γὰρ τη̑ς ἐπισκοπη̑ς ποιει̑σθαι οὐ δίκαιον, τὰ του̑ Θεου̑ χαριζόμενον πάθει ἀνθρωπίνῳ. οὐ γὰρ τὴν του̑ Θεου̑ ἐκκλησίαν ὑπὸ κληρονόμους ὀϕείλει τιθέναι· εἰ δέ τις του̑το ποιήσει, ἄκυρος μὲν ἔστω ἡ χειροτονία· αὐτὸς δὲ ἐπιτιμάσθω ἀϕορισμῳ̑.] ↩

10. [Sueton. Nero. c. 38.] ↩

11. Egisip. l. ii. c. 12. “[Nactus igitur Herodes regnum, quod a Romanis pro oppugnatæ vel proditæ patriæ mercede acceperat, in locum Antigoni … substituit successores in sacerdotium, non Asamonæi generis, quos clarioris fuisse prosapiæ accepimus, sed ignobiles quosque quos aut libido aut casus dedisset … In hujusmodi ordinationibus Archelaus secutus paternæ speciem consuetudinis, angustioris animi tenuit sententiam: more quodam insito mortalibus, ut apud eos minus suspecta sit ignavia hebetiorum, quam gratia bonorum.” in Bibl. P. Colon. II. 1003 F.] ↩

12. [See Theodoret. E. H. i. 11. Φιλαπεχθήμονες ἄνδρες ἐγράψαντο τω̑ν ἐπισκόπων τινὰς, καὶ τῳ̑ βασιλει̑ τὰς ἐγγράϕους κατηγορίας ἐπέδοσαν· ὁ δὲ πρὸ τη̑ς γεγενημένης ὁμονοίας ταύτας δεξάμενος, εἰ̑τα δεσμὸν ἐπιθεὶς καὶ τῳ̑ δακτυλίῳ σημηνάμενος, ϕυλαχθη̑ναι προσέταξεν· ἔπειτα τὴν σύμβασιν ἐργασάμενος, ταύτας κομίσας παρόντων αὐτω̑ν κατέκαυσεν, ὁμωμόκως ἠ̑ μὴν μηδὲν τω̑ν ἐγγεγραμμένων ἀνεγνωκέναι· οὐ γὰρ ἔϕη χρη̑ναι τω̑ν ἱερέων τὰ πλημμελήματα δη̑λα γίνεσθαι τοι̑ς πολλοι̑ς, ἵνα μὴ σκανδάλου πρόϕασιν ἐντευ̑θεν λάβοντες, ἀδεω̑ς ἁμαρτάνωσι· ϕασὶ δὲ αὐτὸν καὶ τόδε προσθει̑ναι, ὡς εἰ αὐτοπτὴς ἐπισκόπου γάμον ἀλλότριον διορύττοντος γίνοιτο, συγκάλυψαι ἂν τῳ̑ πορϕυρίῳ τὸ παρανόμως γινόμενον, ὡς ἂν μὴ βλάψῃ τοὺς θεωμένους τω̑ν δρωμένων ἡ ὄψις.] ↩

13. [1 Tim. iv. 16.] ↩

14. [Psalm v. 8.] ↩

15. [c. xliv. 4. σοϕοὶ λόγοι ἐν παιδείᾳ αὐτω̑ν.] ↩

16. 2 Sam. xvi. 12. ↩

17. Plat. in Phæd. [Μισανθρωπία ἐνδύεται ἐκ του̑ σϕόδρα τινὶ πιστευ̑σαι ἄνευ τέχνης, καὶ ἡγήσασθαι παντάπασί γε ἀληθη̑ εἰ̑ναι καὶ ὑγιη̑ καὶ πιστὸν τὸν ἄνθρωπον, ἔπειτα ὄλιγον ὕστερον εὑρει̑ν του̑τον πόνηρόν τε καὶ ἄπιστον, καὶ αὐ̑θις ἕτερον· καὶ ὅταν του̑το πολλάκις πάθῃ τις, καὶ ὑπὸ τούτων μάλιστα οὓς ἂν ἡγήσατο οἰκειοτάτους τε καὶ ἑταιροτάτους, τελευτω̑ν δὴ θαμὰ προσκρούων, μισει̑ τε πάντας, καὶ ἡγει̑ται οὐδένος οὐδὲν ὑγιὲς εἰ̑ναι τοπαράπαν … . καὶ δη̑λον ὅτι ἄνευ τέχνης τη̑ς περὶ τὰ ἀνθρώπεια ὁ τοιου̑τος χρη̑σθαι ἐπιχειρει̑ τοι̑ς ἀνθρώποις· εἰ γάρ που μετὰ τέχνης ἐχρη̑το, ὥσπερ ἔχει, οὕτως ἂν ἡγήσαιτο, τοὺς μὲν χρηστοὺς καὶ πονηροὺς σϕόδρα ὀλίγους εἰ̑ναι ἑκατέρους, τοὺς δὲ μεταξὺ, πλείστους. t. i. 89. c. ed. Serran.] ↩

18. Merc. Trism. in Pimandro, dial. vi. [§ 3. ed. Patricii, Lond. 1611, fol. 14.] ↩

19. Mal. iii. 8. ↩

20. k So corrected ed. 1676. ↩

21. Acts v. 2. ↩

22. Gen. xlvii. 22. ↩

23. Numb. xviii. 32. ↩

24. Lev. xxv. 34. ↩

25. Ezek. xlviii. 14. ↩

26. Habak. ii. 17. ↩

27. Mal. iii. 9. ↩

28. Prov. iii. 9. ↩

29. 2 Chron. xix. ↩

30. l So all Gauden’s edd. ↩

31. [De Præscript. Hæret. c. xxx. “Agnosco maximam virtutem eorum, qua Apostolos in perversum æmulantur.”] ↩

32. Psal. cv. 24, 25. ↩

33. [See in Penry’s “Humble Motion,” p. 94, &c. a detailed plan for the redistribution of church property.] ↩

34. [Cf. Elizabeth’s motto, Semper eadem.] ↩

35. m time and; all Gauden’s edd. ↩

36. Lib. x. Ep. 54. DDD. Valent. Theodos. et Arcad. [p. 289. Paris. 1604.] ↩

37. Cod. Just. I. 2. de Sacros. Eccles. l. 14. ↩

38. [So 1662: bishopricks, 1676, ’82. ↩

39. [c. viii. 12.] ↩

40. [Justinian. Instit. lib. i. tit. viii. § 2. “Expedit enim reip. ne sua re quis male utatur.”] ↩

41. “Pudet dicere, sacerdotes idolorum, aurigæ, mimi et scorta hæreditates capiunt, solis clericis et monachis id lege prohibetur, et prohibetur non a persecutoribus sed principibus Christianis. Nec de lege conqueror, sed doleo quod meruerimus hanc legem.” Ad Nepot. 2. [§ 6. t. i. 258. ed. Vallars.] ↩

42. [Exod. xxxvi. 5-7.] ↩

43. Obad. ver. 5. ↩

44. Flor. lib. iii. c. 13. [23.] ↩

45. Deut. xxxiii. 11. ↩