though in many of the particulars they be but humane And yet not altogether humane neither For even the particulars are partly humane partly divine as being a part of that order and decorum which God hath commanded in generall leaving the particulars to the discretion of the Church to be framed according to that generall rule in holy Scripture which being observed they cannot but be good true holy and pleasing unto God Adde moreover that there be some particulars warrantable from Text as wel as Canon as uncovering of the head bowing at the name of Jesus kneeling c. 1 Cor. 11.4 Philip. 2.10 Exod. 20.5 Psal 95.6 To which may be added many such customes as were of old in the Primitive times as Saint Paul insinuateth against all Innovatours saying We have no such custome nor yet the Churches of God 1 Cor. 11.16 So that from hence we have a plain Text in confutation of those who love to contend against the old ancient customes of the Church as bowing towards the Altar praying towards the East standing up at the Creed Gospell and at Gloria Patri with such other like Yea and may from hence also gather that the restoring of ancient Canons and practices of the best times such as are some of those already mentioned may better be revived than sottish devices of I know not whom especially such customes as the circumstances of our times and places will best permit or be as well for decent order and edification to us as to them For even Beza himselfe confesseth Bez. Confess Christ sidei c. 5. sect 22. that particular Synods called by the Metropolitan of a place are of singular use as amongst other things so to reduce matters of Ceremony to edification Vt omnia ad aedisicationem referantur saith he That all things may be referred to edification And if all things then also Ceremonies Veteribus ipsis Canonibus ad hunc finem revocatis The ancient Canons themselves being called backe againe for the same purpose If therefore either our or any other Church shall have officers which endeavour to revive ancient orders let not the ignorant either cry out of Popery or accuse them for troublesome Innovatours For as they may appoint new ones if occasion so require in like manner they may revive old ones and for both have warrant from the Scripture Or secondly A second answer to the first objection be it so that what some of the Brethren pretend is true namely that their conscience is indeed tender doth truly stumble and that they stand in doubt ought they therefore to persevere in their disobedience ought they not rather to have their weake consciences better informed and that as soone as they can Surely yes For conscience not grounded upon sure knowledge is a meere Bug-beare or as one better expresseth it is either an ignorant fantasie See M. Iames in Basilie Doron lib. 1. pag. 18. or an arrogant vanity Neither may private scruples in particular parties against a generall Law bee accounted sure grounds to give warrant to any mans actions Master Hooker in the Preface to his workes speakes to the full concerning this affirming that when publike consent of the whole hath established any thing every mans judgement being thereunto compared is private howsoever his calling bee to some kinde of publike charge And againe as for the thing pretended There is Conscience and there is an errour of Conscience for conscience may and doth erre many times for want of due information and so becommeth over strict counting that to be evill and unlawfull which indeed is both good and lawfull And although this be an ignorance yet no invincible ignorance there is meanes sufficient whereby such a conscience both may and ought to be better informed It is rather a supine negligence a neglected or affected ignorance which misleads both it selfe and others too and therefore sinfull to persevere or continue in it Peccat Aug lib 3. c. 15. de lib. arbitr saith Saint Austin qui damnat quasi pectata quae nulla sunt And in another place speaking concerning needlesse scrupulosity he well affirmeth that it is Superstitiosa timiditas a superstitious fearfulnesse Epist 118. ad Ianuar. c. 2. for it tyes a man so strictly not to offend against his owne private opinion as that it will not afford him so much Religion as shall lead to a dutifull and Christian obedience And yet the Scripture teacheth that where the authority of the superiour goeth before there the conscience of the inferiour ought to lead him after Whereto agreeth that of Tertullian Tertul. lib. de coron cap. 2. saying Laudo fidem quae ante credit observandum esse quà m did cit And what doth Saint Paul to the Corinthians 1 Cor. 1.10 but beseech them as brethren in the name of the Lord Iesus that they all speake one thing that there be no dissentions among them that they be knit together in one minde and in one judgement For the tying of which knot the consciences of a few must not oversway the rest nor the foot usurpe authority over the head but bee regulated by the wisedome of the Church wherein they live which may be proved as well by example as by precept For when certaine brethren at Antioch varied from the rest about Circumcision Act. 15.1 they were overswayed by the censure of the Councell held at Ierusalem and not the Councell overswayed by them Whereto in generall agreeth the doctrine of Saint Peter 1 Pet. 2.13 that we submit our selves not only to the Law of God but also unto the ordinances of men and that for the Lord's sake Or as Saint Paul speaketh Rom. 13.5 for conscience sake And in more particular as it relates to Church officers 't is still the same not thinke it warrantable to cherish and nourish your owne peccant humours but obey and submit as in the Text above mentioned out of the Hebrewes is declared To which also joyne that which is written in Act. 15.28 and then be rather fearfull to offend the Law than your owne opinion For Act. 15.28 It seemeth good say the Apostles to the Holy Ghost and to us to lay upon you no greater burthen Where note that what some thought burthen some was rather good and necessary and therefore to slip downe this bitter pill of disobedience and to give way to an erroneous conscience is to straine at a Gnat and swallow a Camell Eccles 7.16 But be not righteous over much neither make thy self over wise for why shouldest thou destroy thy selfe as the Scripture elsewhere speaketh In which words mee thinkes it is as if a finger were pointed from thence to the Precisians of our times whose very doubting is dangerous for it corrupts their obedience and so makes them guilty of a certaine sinne Wherefore it is more safe to obey doubtingly than to disobey doubtingly for wee may not by disobeying commit a certaine sinne in seeking
history where he sheweth that when the Emperour Philip who was long before Constantine would have joyned himselfe with the Congregations of Christians he might not untill he had first stood in Loco Poenitentium And of the two last Theod ret makes mention in the relation of that passage which was betweene Theodosius and Saint Ambrose For Saint Ambrose putting the Emperour in mind of the difference of places Theod lib. 5. c. 17. telleth him plainly that the Locainteriora should not be entred but by the Priests onely And this he sayd not onely in regard of the Altar-place but of the whole Quire or Chancell which was severed from the bodie of the Church per Cancellos whereupon it was called a Chancell even as the proprietie thereof caused it bee named Presbyterium that is a place only for the Priests peculiarly and solely belonging unto them Revel c. 4. c. 7. vers 11. At which Saint Iohn also pointed when he saw the Presbyters or 24. Elders neerer to the Throne then the foure living Creatures * viz. the word for the living creatures See Psal 68.10 whose word is else-where used to signifie the Congregation of the people The Throne then and place of Majestie must be first that 's the holy Table within the Sacrarium and answers to the Mercie Seate and Sanctum Sanctorum among the Iewes in which the most excellent part of their typicall service was perfomed And well may I say that it answers thereunto For as then there was to be a proper and selected place for that Ceremony of expiating of the people So now for the Commemorating thereof not as it was a Ceremonie but as it was in act performed by our Saviour There is to be in our Churches a Sanctum Sanctorum still wherein we are to celebrate the memorie of Christs sacrifice in those holy Mysteries which he himselfe ordained and commanded to be done The Presbyterium must bee next being the Court of the Priests In which Saint Ambrose would not that so much as the Emperour should have a seate Sozom. lib. 7. c. 24. but ordered that he should be placed without immediately next to those barres or lattices which severed the Church from the Chancell Nor was the Emperour any whit against it for he knew as the sayd Father told him that Purple made no Priests and therefore such places as belonged unto them he would bee carefull ever after not to meddle with Then next after this must be the Court of the people for though the booke of the Revelation be very mysticall yet as I have else-where shewed seeing the visions there mentioned of things appertaining to the Christians do so frequently allude to the fashions of the Iewes and are expressed as if they were represented to Saint Iohn in the Heavens it is as if it should be sayd Gods Church is in it selfe but one though the parte be two Militant and Triumphant And therefore as the Church of the Iewes was ordered according to what this holy Man saw in the Heaven represented to him so ought the Church of the Christians as being surrogated into their roome for whom the Temple was built I shall not need to speake much more for the Locus Poenitentium is the Porch and answereth to those outward Courts which were of old Onely herein ther 's one thing yet to be discussed concerning the Presbyterium and Sacrarium for some have gone about to perswade that they were not at the end of the Church because Eusebius seemes to them to speake as if they were in the middest Euseb lib. 10. eccles bist c. 4. ex orat parugyrica in Encaniss and so our moderne Fabrickes are differing from those among the first Christians But I answer that in case it were so in some Churches yet are they but exceptions in particular and nothing at all against a generall order Nor is it cleare to be so at all by that which is urged for Eusebius doth more plainly say that the Altar in the Church there mentioned was in the middle of the Chancell than that the Chancell and Altar were in the middle of the Church And yet this even thus that is supposing the Altar there to be in the middle of the Chancell rather than at the upper end thereof in the middle betweene North and South being but a particular instance can be no fit president to be opposed against a generall practise For generally the Altarium or place allotted for the Altar which I have formerly mentioned by the name of Sacrarium was in the East at the upper end of the Quire or Chancell as is apparent by that of Socrates who takes speciall notice of that Church at Antioch of Syria Socrat. hist Eccles lib. 5. cap. 21. in which the Altarstood at the western end thereof contrary to the scituation of it in other Churches And againe that the Presbyterium Quire or Chancell was not in the middle of the Church and all the people round about it appeareth by that of Saint Ambrose in allotting the Emperour Theodosius a place within the bodie of the Church immediately before those bars or lattices which severed the Church from the Chancell of which I have spoken a little before And this the sayd Ambrose did that so the Emperour might have a place before the people as had the Priests before the Emperour for as a learned D. hath fully proved See Dr. Heylyn Antid Lincoln c. 7. the Quires or Chancells had in them First the seates appointed generally for the Clergie then the Bishops chaire and last of all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Altarium or Sacrarium this being the whole space purposely set apart for the Altar or holy Table and was severed from the rest of the Chancell by Rayles or Curtaine To which may be added that ancient custome of praying East-ward and then ther 's nothing to be objected further And now if this be not enough to prove that God must have his house on earth yea and thus contrived too if a right order be well observed and not otherwise stopped then nothing can For though the Iewes indeed had their highest Court at the other end because their times were darke in respect of ours yet we having been visited by that Day-spring from on high do turne our faces toward the East have there the place of highest Majestie and by turning thither professe our times to be those very times of light wherein the signification of their shadowes is accomplished as I have else where shewed more at large And last of all to speake more generally the Lord being to have such peculiar places as Temples or Churches it is the peoples duties to resort unto them there to expresse their praises poure out their prayers and heare the preachings of his Priests 1 Tim 2.8 For although privately a man may pray any where as occasion shall require 1 Cor. 11.22 lifting up pure hands c. yet neverthelesse to
Achan by the name of son Iosh 7.19 Now sonne by way of relation implyes a Father as even in the termes of Logick is apparent where both the relative and correlative answer to one another David also in the first booke of Samuel spake thus unto the King and said 1 Sam. 24.11 My father see yea see the skirt of thy robe in my hand So also in the second booke of the Chronicles the cheife rulers are called the chiefe fathers of Israel 2 Chron. 23.2 Neither doe the scriptures but affirme that king Hezekiah was a father over the fathers of his people even over the Priests and therfore much more over the rest of his subjects as it is in 2 Chron. 29.11 And againe Kings and Queenes are stiled by the prophet Esay Esay 49.23 nursing fathers and nursing mothers of the Church and are therefore the nursing fathers and mothers of the Common-weale these two societies having such a mutuall dependance that the welfare of the one is the prosperity of the other For as mine authour speaketh tam arcto inter se nenu colligatae funt Dâ—â—s et Reâ— pag 〈◊〉 ut altera ab alterius salute et incolumitate pendere quodammodo videatur Whereto agreeth that exquisite saying of Gulielmus Occam to the Emperour Lewis the fift Domine Imperator defende me gladio et ego te defendam calamo Protect thou mee with thy sword Lord Emperour and I will defend thee with my Pen. So also when the government was in the hands of awoman The inhabitants of the villages ceased they ceased saith shee in Israel untill that I deborah arose that I arose a Mother in Israel Iudg. 5.7 And of Ioseph it is againe recorded that God made him a father with Pharaoh as Iunius readeth it Gen. 45.8 A father with him although not above him for in this both he and all the other governours must be inferiour A King is the primum mobile and from him it is that the other moove A King is like the sun in the firmament from whom the other starres receiue their light He may have many fathers with him but none at all above him for this is that one of which Sr. Peter speaketh 1 Pet. 2.13 who is supereminent and high aboue the rest to which even all the rest either as they are powers subordinate Rom. 13.1.5 or as they are men and so members of some society must out of dutie and for conscience sake be subject and obedient Here then the fierce frenzie of Anabaptisticall Doctrine knowes not how to abolish Magistiacie as abhominable Nor may the Consistorian tenets of dangerous puritans be granted as authenticall Kings hold their crownes of God and are not to bee limited at the peoples pleasure they erre who thinke they may correct or punish them Nor may the bloody practise of Pope and Puritane-papists be allowed The Miter may not trample on the neckes of Princes and dispose of kingdomes when and where it pleaseth no not in ordine ad spiritualia Not in defence of Christs spouse the Church because there is no firme warrant for such a practise as by degrees shall bee further shewed both out of the Scriptures and the Fathers But before I make myful encounter with these adversaries severally and apart I have to tell them in the generall that they are mischievous miscreants and doe but give their right hands of fellowship to that wicked generation here mentioned who curse their father and doe not blesse their Mother If it were otherwise the scriptures would not teach that we may not curse the King no not in our thoughts Eccles 10.20 Nor that it were unlawfull to revile or curse the ruler of the people Mat. 15.4 Prov. 20.20 30.11 Exod. 22.28 Nor that we should honour our fathers and blesse our mothers Deut. 27.16 Nor that every soule should bee subject to the higher powers Rom. 13.1 Nor that the birds of prey should be our punishers For as hath been said The eye that mocketh at his Father Prov. 30.17 and dispiseth to obey his Mother the Ravens of the vallie shall picke it out and the young Eagles shall eate it Where againe observe that the blessing or duty which is pertinent to the Mother who is the weaker vessell may in this place stand to signifie that not the meanest officer which the King our supreame governour here on earth shall constitute may bee cursed or despised For know that such honour and dutie as is proportionable to the places wherein they are must be conferred nay rather must be rendred as a thing which of right belongeth to them For this in some sort is that exequation formerly mentioned wherein the mother is blessed as well as the Father and wherein the children are taught the full extent of their duties not finding all to bee fully done untill the Mother and the Father bee proportionably honoured The Mother then as herein doth well appeare stands not for a meere cypher and therefore secondly shee also must see that shee bee more then a cypher to fill up roome in the place wherein shee is Scar-crowes and no more are to little purpose They be but as David speaketh of the heathen Images who have eyes and see not mouths and speake not eares and heare not and therefore such as are unfit to beare an office For the life of the law is the execution thereof whilst on the contrary through ignorance floth briberie feare or favour it is either dead or lives a languishing life to all offenders I hold it therefore requisite that an officer be endued chiefly with two things Knowledge and Practice The Knowledge requires Cor sapiens a wise heart Kin. 3.9 such a one as Solomon prayed for shadowes will not serve the turne where substance is required Nor scarre-crowes frey but where the birds are foolish perhaps at the first they may affright but afterwards being knowne to be what they are vices grow impudent and like unto the fearelesse birds boldly take their swindg without any regard at all to those who are set to looke at what is done And next for the execution of this knowledg there must be Cor magnanimum a magnanimous heart Not an heart of waxe which will meltinto feare nor an heart of lead which will bend into favour but a coutagious stout and valiant heart Kin. 10 20. To which purpose let Solomons throne be looked on view well the manner or fashion thereof and it will so one appeare that it was not for nothing that every of those stept unto his throue of judgement were supported by Lyons because it fitly served to teach Kings and all Magistrates that a Lyon-like courage and resolution was to be of no meane importance or regard among them Beside which that the execution may be just as well as fearelesse there must be also Cor honestum An honest upright and religious heart Such an heart as will not suffer envie or malicious
Magistrate Kings and Princes therefore are not sent to abolish this power and order but where they find the same to nourish it yea and to see that it goe on and doe that which shall be for the glory of God and the good of the Church For wherreas Church officers might be resisted and disabled without the assistance of such a chiefe governour and whereas they might bee either negligent or otherwise in their office then beseemes them it is the goodnesse of God to send Christian Kings as chiefe fathers both for and over them that thereby all may goe well among such as professe the name of Christ in a Christian Church To which purpose the words of Saint Austin are not impertinent In hoc Reges Deo serviunt sicut eis divinitus praecipitur Aug. contra Câ—esconium lib. 3. c. 15. in quantum sunt Reges si in suo Regno bena jubeant mala prohibeant non solum quae pertinent ad humanam societatem verum etiam quae ad divinam religionem Meaning that Kings herein serve God as it is commanded them from above in that they be Kings if within their Kingdome they command good things and forbid evill not onely in things pertaining to humane fellowship or civill order but also in things pertaining to Gods Religion Now hee that does this must needs bee supreame Governour over all persons in all causes as well Ecclesiasticall as civill within his owne dominions or else he cannot doe it But seeing God hath given him this power doth he not therefore call Councels to have Lawes and orders made and matters where need is to be setled for the good of his Church Yea and because this power of supremacie comes to him from aboue it cannot be in Man to take it from him Factibi et erunt tibi saith * Bâ—â—… Andr in his Sermon upon Numb 〈◊〉 1.2 one of whom we may learne to speake was that which God said to Moses and to him onely There was no Fac tibi said to Aaron And therefore the propriety or right of both Trumpets commanded to be made for the calling of Assemblies both in the Church and State must rest in Moses From whence it came to passe that ever after whosoever was in Moses his place must have the same right and power that Moses had Sometimes I confesse there was no such magistrate but no sooner did God send one againe then that this power was put in practise witnesse Nehemias after the captivity Neh. 7.64 1 Mac. 14 4â— Simon after the fury of Antiochus yea and witnesse also that famous Constantine whom God raysed up to overthrow the power of the persecuting Dragons and to reduce things to their former order Yet neverthelesse this power of correcting ordering calling and disposing of men in matters of the Church gives no authoritie to Kings or cheife Magistrates to make new Articles of faith to preach the Gospell administer the Sacraments denounce excommuication or exercise the function of the Priests in their Church-service For in these things Princes must forbeare to meddle and acknowledge Priests to bee their pastours submitting their greatnesse to be obedient to them in their directions yea even to the meanest of Gods Ministers sincerely declaring the will of God For though they may force the Priests where they find them negligent to doe their duties yet the duties themselves they cannot doe Defence of the Apolog part 6. cap. 9 Diviâ— 1. â— pa. 558. Whereto agreeth that of Bishop Iewell Christ saith he is evermore mindfull of his promise for when hee seeth his Church defaced and laid waste hee raiseth up faithfull Magistrates and godly Princes not to doe the Priests or Bishops duties but to force the priests and Bishops to doe their duties The duties themselves then must not be done but by the Priests and doing of them Princes must bee obedient to them not despising as hath beene said the meanest of Gods Ministers sincerely declaring the will of God For as Gods Ambassadours they beseech exhort admonish and reprove even them if need be as well as any other of Gods heritage Num c. 16 c. 17. Who can be ignorant that it was a Corah and his company which would have all the Congreation alike holy whereas it was Aarons rod among all the rods of the Tribes that flourished 1 Sam. 13. 2 Chron 26. Soâ—om lib. 7. cap. 4. Also who hath not heard that it was a Saul who dared to offer sacrifice in the stead of Samuel and Vzziah that invades the Priests office But it was the part of a good Theodosius to * So also did K. David to the â—â—ssage of the Prophet Nathan 2 Sam 1â— 13 〈◊〉 in â—â—ronol submit to the censure of an upright and holy Ambrose And yet neverthelesse the said Father granted that it was the right and power of Princes to summon Councels For about the yeare of our Lord 381. there was a Synod at Aquileia in which Saint Ambrose was president Who with the rest there assembled did fully testifie that by the appointment of the Emperour and power of his authoritie they held their Synod And hereupon it was that they gave notice to him of all their proceedings therein These are the first SECTION II. THE second follow and they are those whom the * So King Iames cals the Puritans in his Basilicon Doron lib. 1. pag. 41. Pests of the Church but not the scriptures or primitive times account abhominable I meane the reverend Hierarchie of renowned Bishops so much condemned by the fiery Zelots of our peevish Puritans whom nothing can please but their owne fancies They contend for parity and would have all be intitle as high as Aaron They would that all should be Governours rather then private Ministers whereupon they urge that of right there are no Diocesan but onely parochiall Bishops That the authoritie and jurisdiction and rights of a Bishop are no other then what belongeth to all Parsons and Vicars of parish Churches and consequently that every such Parson and Vicar is as good a Bishop as the best Neither doe some but thinke that the Church cannot or ought not to bee governed without a wise worshipfull company of Lay Elders which may annually be removed and returne at the years end to their trades and occupations againe But that these and the like are but idle fancies appeareth both in regard of Christs owne order or institution when he laid the foundation of his Church in regard of the Apostles owne times and also in regard of the Primitive times after them As for the first thus it was The Apostles did not ordaine the difference They onely proceeded as Christ had ordained For as there were chiefe and inferiour Priests in the times before Christ in like manner at the first preaching of the Gospell the foundation of the Church was so laid that all Priests were not in all things equall for the twelue Apostles were first called and sent
See Mat. 10. and Luk. ch 2.8 10. ver 3. Then after them the seventie Disciples Christ likened the first to sheepe the second to lambes thereby declaring that there was a greater dignity in the one then in the other and that the first-sent had not onely the priority of time but of place and authoritie It was Christs owne act and therefore let no man presume not so much as to thinke of joyning together those whom Christ hath put asunder And so saith the ordinary glosse Sicut in Apostolis forma est Episcoporum sic in septuaginta Discipulis forma est Presbyterorum secundi ordinis as it is alledged by Stella and Aquinas It is also so understood by Theophilact and sundry others upon the tenth of Luke viz. that the seventy were inferiour to the twelve Some expresse it thus that the seventy in stead of Aarons sonnes should be amongst us as inferiour Priests others thus that the twelve were as the chiefe Captaines and Commanders in the Church And although in these ordinances it is as if Christ tooke patterne from the Law wherein all Priests were not equall yet is it nothing against the abrogation of the Law For the Ceremonies both might be and were abolished although the forme of the old governement bee still retained seeing that was a thing which pertained not so much to types and figures as to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rule of doing things decently and in order for paritie is the next way to bring all things to an Anarchy and so no order unlesse there bee an order in confusion And without doubt when our Saviour said Dic Ecclesiae Tell it to the Church he had an eye to those whom hee had made cheife in authority above the rest And all this whilst Christ lived Next if we have respect to the times of the Apostles we shall find that Saint Paul though last called 2 Cor. 11.5 yet not a whit inferiour to the â—hiâ—fest Aposles by warrant from the holy Ghost appointed Timothie to bee a Bishop over all the Churches of Ephesus saying I besought thee to abide still at Ephesus when I went into Macedâ—nia 1 Tim. 1 3. to charge some that they teach no other doctrine At the end therefore of the second Epistle to Timothy it is said that it was written from Rome to Timotheus the first elected Bishop of Ephesus Tit. 1.5 And to Titus he also writeth thus For this cause I left thee still in Crete that thou shouldest set in order the things that are wanting and ordaine Elders in every City The end likewise of that Epistle witnesseth that it was directed to Titus the first elected Bishop of the Cretians And in the stories of the Church declaring the Acts and Monuments of ancient times thus we read Eusebius reporteth in his third book and fourth Chapter of Ecclesiasticall historie that Timothy was the first Bishop of the whole precinct of Ephesus in as ample manner as Titus was cheife Bishop of all the Churches of Crete 〈◊〉 2. c. 16. Hee also writeth that Saint Marke did institute the Churches of Alexandria lib. 2. c. 24. And in another place that Anianus did immediately succeed Marke the Apostle in the said Churches of Alexandria And againe Iulian the tenth had the Bishopricke of the same Churches 〈◊〉 5. c 9. and in his third booke and 20. chapter speaking of Saint Iohn When he returned saith he out of Pathmos to Ephesus at the request of others he visited the places bordering thereupon that he might ordaine Bishops constitute Churches and elect Clergie men by lots whom the Holy Ghost had assigned and comming to a City not farre of he cast his eyes upon that Bishop which was set over all the rest and unto him hee committed the tuition of a young Gentleman saying I doe earnestly commend this young man unto thee witnesse Christ and his Church Nay before this alledged of these Apostles we read in scripture of Philip one of the seven Deacons who being sent forth an Evangelist preached and baptized but neither might nor did ordaine others to doe the like For when the Apostles heard that Samaria had received the word of God they send thither Peter and Iohn because they had power of imposition of hands which Philip had not as is recorded in the eight chapter of the Acts of the Apostles Act. 8.14.17 Nor did Saint Paul but set downe rules how Bishops should behave themselves which were in vaine if the Church ought of right to bee without them But among all passages this may not slip namely that the seven Churches of Asiae had their Bishops even at the very time when the Spirit of God endeavoured to lay open the particulars of their faults And yet amongst all the things worthy of blame wherewith they were charged there is not a word against them for being governed by Bishops and surely that order had not escaped reprehension if it had not beene knowne to have beene of divine Institution And next the testimonies being thus cleare can any but a mad-man thinke that they are meant only of ordinary Parish Priests such as are now as if every such Priest should bee a Bishop Or if of other Bishops is there any colour for it that they should be Bishops onely in title without jurisdiction when one as we see is plainly said to have the governement of many Churches which by the Apostles were founded planted constituted or appointed Certainly the word Churches in the plurall number doth not import more Catholike Churches then one for there is but one and therfore by Churches is meant the severall plantation of Churches to be setled and governed by their Bishops some one having the cheife oversight of as many as were within the bounds of one precinct and some other of as many as were within the bounds and limits of another precinct For that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by Eusebius is thus to be taken both the word Churches formerly mentioned as also the grammaticall signification thereof doe fully witnesse Of which Scapula in his Lexicon writeth after this manner namely that it signifieth Accolarum conventus et Accolatus sacraque vicinia And therefore may bee taken for many Churches within any limited Precinct or jurisdiction namely for a Diocesse either large or small which is but as a great and generall Parish Mr. Seld. hist of Tithes c. 6 page 80. the lesser being since called by the same name because they limit the people unto which particular Church they are to go and unto which to pay their tythes Thus were the first beginnings The imitations continuations and inlargements were afterwards and built upon the same grounds when as the number of beleevers increased there was a more generall division of Congregations into a greater number of particular parishes Yet so as they were to have their dependance on the mother Churches first erected and to be governed by every such Bishop
as was the Bishop of their bounds and limits yea and also according to the said increase or growth of Churches and consequently of Diocesses it was held agreeable to the divine institution of this order to have not onely Arch-bishops as well as Bishops but Patriarchs as well as either of both that thereby all things might be the better ordered in the Church of God And albeit the Church of Rome by the subtiltie of Sathan turned this honie into poyson yet what is that against the divine right of the Churches Hierarchy I like not to loath my meate because some have surfetted nor to abhorre my drinke because many a disordered person hath been drunken No more may * Or as the Hâ—erarâ—hy by of Angels is not to be rejected because the Tâ—â—ll is fallen no more may the order of Bishops be therefore despised because the Pope is indeed degenerate Irenaeus lib 3. cap. 3. Romes arrogancie cause us to contemne or sight against Christs ordinance Christian Emperours even in generall Councels have benenursing Fathers to it and upon all occasions devoute and pious reverencers of it The whole strcame of religious and holy fathers had nothing to say against it For all the Orthodoxe generally beleeved that they even in this followed the divine institution and Apostolicall practise of what Christ had first founded Irenaeus saith in his third booke and 3. chapter against heresies Traditionem Apostolorum in toto mundo manifestam in Ecclesia adest perspicere omnibus qui vera velint audire et habemus annumerare eos qui ab Apostolis instituti sunt Episcopi in Ecclesiâ—s et successores corum usque ad nes Capr. lib. 4. epist 9. seu edit recent epist 69. And in Saint Cyprian Vnde schismata et haereses obortae sunt et oriuntur nisi dum Episcopus qui unus est et Ecclesiae praeest superba quorundam praesumptione contemnitur Et home dignatione Dei honoratus ab indignis hominibus judicatur That is whereof do Schismes and heresies spring but of this that the Bishop who is * Which he meaneth of but one Bishop in a Diocesse one and governeth the Church is through the proud and arrogant presumption of some contemned and set at nought and being a man honoured by the appointment of God is judged of unworthy men And in Saint Austin thus Nemo ignorat saith hee Episcopos salvatorem Ecclesiis instituisse Aug. quaest ex Novo Pest Tom. a quell 97 sub sinem Ipse enim prius quam in coelos ascenderet imponens manum Apostolis ordinavit eos Episcopos Meaning that although Christ had formerly put a difference betweene one Minister and another yet that there might be a more full instalment of the Apostles into their office of Episcopall authority he laid his hands upon them before he would ascend away from them as is expressed in Luke 24.50.51 From whence they were onely to expect till the day of Pentecost and* then they were compleatly authorized See Act 1.8 had power sufficient and might put it in practise even to the ordaining of Elders and Bishops as occasion required The laying on of hands appertained then to them Acts 8.14.17 and not to them onely but to whomsoever else by vertue of their power the office of a Bishop was conveighed according to that of Saint Paul to Timothie Lay hands upon no man suddenly neither bee partaker of other mens sinnes 1 Tim. 5.22 The opinion therefore of Aerius was reckoned for an heresie because he put no difference betweene the Bishops and other Presbyters For although every Bishop be a Presbyter or Priest yet every Priest is not a Bishop Bishops may create Priests and make them spirituall Fathers to beget children unto Christ but Priests cannot make Fathers or create Bishops For how can it be saith * Alledged by Saravia de divers Minist grid c. 22. vide etiam A. quin. sum 2.2 q. 184 Art 6. Epiphanius that a Priest should create qui potestatatem imponendi manus non habet who hath no power of imposition of hands Thus Epiphanius And so also Austin before whom by many yeares was Ignatius that holy Martyr of Christ who writing to those of Smyrna hath these words * Laici subjecti sunto Diacoms Diaconi Presbyteris Presbytert Episcopo Episcopus Christo vt Chrislus Patri Ignat. Epist ad Smyrn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is let lay-men bee subject to the Deacons the Deacons to the Priests the Priests to a Bishop and a Bishop to Christ as Christ to his Father Tertullian also as Ireneus formerly mentioned accounts them for heretickes who could not shew when their Church began or declare how it was founded by some among the Apostles which hee knew they could not for sine Matre Tertul. de praescript cap. 32. cap. 42. sine sede extorres vagantur et Ecclesias non habent And Ambrose explaining that place in the fourth Chapter to the Ephesians ver 11. saith In Episcopo omnes ordines sunt quia primus sacerdos est Saint Hierome I thinke of all the Fathers speakes the most sparingly of these things Hier. in Titum cap. 1. in some place seeming to affirme that it was an humane invention to put a difference in authority betweene the Bishops and other Priests or Elders But I wonder much at him that he should tread so neere upon the heeles of Aerius especially seeing hee else-where confesseth contra Lucifeâ—â—…nos that the Church consists of many degrees the highest whereof he endeth in the Bishops And in another place where hee expoundeth those words in the 44. Psalme namely that in the stead of Fathers thou shalt have children thus he speaketh Fuerint O Ecclesia Apostoli Patres tui quia ipsi te genuerunt Nunc autem quia illi recesserunt a mundo habes pro his Episcopos filios See also his second booke against Iovin an To which let mee adde that of Saint Bernard Vae tibi si praees et non prodes sed vae gravius si quia praeesse metuis prodesse refugis I shall need to say no more for if this order had beene against Gods ordinance neither would the Apostles allowed it nor the seven Churches of Asia escaped the rebukes of the holy Ghost for using it nor yet the godly fathers at all embraced it Let none therefore deceive themselves for it is more then manifest that there ever was a difference An inequalitie was laid even in the first foundation of the Church All Priests have idem Ministerium sed diversam potestatem For although it bee that as all are bound to feed the flocke of Christ there is no difference otherwise then it pleaseth God to give diversity of gifts Or although the Ministeriall offices of one are as truly ministeriall as if they were done by another because both have an equalitie of Priesthood Or although in respect of the generall service of Christ as
in the dispensation of his word and mysteries Bishops and inferiour Priests whether they bee Doctors or others are all Brethren and fellow Presbyters yet in the power of governement equall authority belongs not to them nor ever did since first the Churches of Christ began to be planted One in a certaine Sermon of his upon Acts the 15.36 doth thus declare it namely that although a Bishop doth not differ from an ordinary Pastour Quoad virtutem Sacerdotij yet there is and must be a difference Quoad potentiam jurisdictionis And againe although a Bishop and an Arch-Bishop differ not in potestate ordinis yet there is a difference in potestate regiminis SECTION III. WHat then shall become of those annuall offices of Lay-Elders which the Genevian Factours would put upon us I find no such thing in Scripture as these men dreame of All the Elders there mentioned which have any thing to doe in the Church and appertaine to the governement thereof are no silent or unpreaching Governours In Gods booke we have neither example for instance that ever there was nor precept for direction that ever there may be any such Lay-Eldership And although they alledge that saying of Saint Paul to Timothy The Elders that rule well are worthy of double honour 1 Tim. 5.17 especially they that labour in the word and doctrine yet can it be no good consequence to argue from thence that there were some Elders in the Church which taught nothing For doe we not all know that it is one thing to teach another to labour or be painefull in teaching It may be granted that although all be in some measure painfull yet some againe have beene more painfull than others If either their constitution of body yeares gifts or carefull using of them were such that they could both rule well and be painfull also in teaching they are worthy not only of honour but of double honour So that out of these words can bee collected no such distinction as they doe imagine of preaching Elders and governing Elders which are no Preachers The office then of Eldership which the scripture mentions must be in a lawfull Minister and not in a Lay-man out of orders 1 Pet. 5.1.2 Saint Peter was a Preacher yea and a chiefe Elder Hee chargeth therefore other Elders to feed their flocks The word which the Scripture useth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an appellation pertinent to all Priests as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow Presbyters although not of equall power as hath beene shewed Act. 20.17.28 Saint Paul also chargeth the Elders of Ephesus to feed the Church of Christ which he hath purchased with his owne blood And to Titus hee giveth charge T it 1.59 that he appoint Elders in every citie shewing that by these he meaneth such as must be able to exhort with wholesome doctrine and to convince them which say against it not one word being mentioned of Elders out of orders to be in the stead of Bishops to take upon them the governing of the Church Which last testimony puts into my mind that speech of the thrice famous man Erasmus Eâ—asmus in an Epistle to Iohn Alasco prefixed to the workes of Ambrose viz. That if wee had more Bishops like vnto Ambrose we should have more Emperours like unto Theodosius And t is as true likewise of inferiour Priests The sitter for their office the better for the people For what is there which brings more harme then either ignorance or want of courage They who be tainted with either of these are rather led by the people then the people by them For either they cannot or they dare not be what they ought in their holy functions SECTION IIII. BUt now I mention that holy Father Ambrose Quest some perhaps may propound it as a question whether the said father doth not in a certaine place of his writings viz. where he expounds that of Saint Paul to Timothy Rebuke not an Elder c. give some allowance to this office of Lay-elderships Nothing at all Hee giveth I confesse Answ some light concerning those officers belonging to the Church of England which wee call by the name of Sworne-men Gardians or wardens of the Church into whose hands the care of Church provisions is committed both in the providing of things wanting in repayring of things decayed and in the trustie keeping of things had These are those men who present to the Arch-bishop Bishop Arch-deacon or their Chancellours the faults and disorders done in their parish against those Articles to which they are sworne against the Canons and against his Majesties Lawes Ecclesiasticall and so the Arch-bishoppe Bishoppe Arch-deacon or their officers proceed according to the information of the said Wardens of every such Parish For albeit the love of monie rather then of vertue and reformation bee ready among some under-officers to send out the Apparatour as a close spie into the Countrey yet we know that the Canons of our Church doe in no wise tollerate such indirect courses Whereupon in the 138. Canon thus wee read that They meaning Aparatours shall not take upon them the office of Promoters or informers for the Court. Which in some sort agreeth also to that of Saint Ambrose saying that there is nothing done in the Church without those Elders of which hee speaketh because such disorders as are proceeded against according to the tenour of their informations are legally proceeded against and justly punished there being an oath taken for the discharge of this office in a pious and conscionable way Thus it is with us And thus also or not far otherwise it was in the dayes of old St. Ambrose complained of the want of it and we doe well to retaine still these usefull footings appertaining to it Onely sometimes we have a double fault committed The one in the choise of those annual officers The other in that too high prerogative which some men give them above their Minister First of all in many country parishes the lowest meanest of the people are chosen although they be but yong and ignorant boies in comparison of others whereas they ought of right to be grave sober and able Seniors if not for yeeres yet for parts who both know their office and are not afraid to do it And yet be they whom they will either in this office for the Church or in that of Constable for the common-weale if they would or could but tell how to make conscience of an oath there would not come in so many omnia bene's when there be Multa passim mala Howbeit I do not mention this to incourage the envious busie practises of some ill disposed officers but only to stir up the negligent to a more carefull consideration of the wrong done to themselves through their slight regarding of knowne evills And next as for that exaltation which some men give them t is fit they have all that of right belongeth to them but to be exalted
above their Minister is more then can may or ought to be granted The subordination rests in them and not in him at whose hand I dare say they ought to bee alwaies ready to do and to take advice as occasion shall require For although no private Pastor be a Prelate yet I take it to be without doubt that hee is a kind of Rectour in his owne Parish by way of reference to the higher powers and not to bee a meere cypher among his people Ignatius I suppose knew it well enough in the subordination before mentioned And yet now adayes there is a generation to be found who would bee very glad for the disrespect they beare to the Clergie to see the Church-wardens made superiour to their Priest and he to be but a dull spectator in all matter of businesse to stand with his finger in his mouth and not dare to meddle with any thing but be gainsayed over-topped and not suffered to beare any sway at all whilst they goe on as they list and rule all the rost as the common proverbe speaketh 'T is sure that such a generation there is But I dare not be he that should maintaine such doctrine for good divinitie for if it be not in them that doe a tricke to please the people or a sowing of pillowes under their Elbowes I am certainly much deceived But let them tell me if they can for I would bee glad to know it what Canon in our Church or Rubricke in our Liturgy will serve any whit to countenance such a proud and ambitious faction The 113. canon giveth Ministers power to present for feare if all should be left to the Churchwardens there would be nothing done to rectifie things amisse The 89. canon makes it lawfull for the Minister to choose one of the Churchwardens and sidemen and to take notice of their accounts The 91. cannon alowes him and not the Church-wardens to niake choice of the Parish clerke Also he not the Churchwardens is a Can. 26. Rubr. before Communion allowed to be a judge betweene two offenders and whom he findes to be obstinare in malice not to admit him but the other to the holy Communion It is also left to his b Rubr. after the Commu discretion to judge whether the number bee sufficient to bee administred unto Also the Churchwardens c Can. 20 and Rubrick after the Commu are to take advice from him and not he from them receiving his direction for the providing of Bread and Wine for Communions Also the time for baptizing of children whether in the Morning or in the Afternoone is d Rubr. before publick Bapt. left to his discretion It is likewise left to his discretion to determine whether the e Rubr. before private Bapt. excuses alledged by Parents for not bringing their children to holy Baptisme on the next Sunday or Holy-day after they bee borne bee just and reasonable Also if he shall perceive any to come to the Font who never received the Communion to answer for a child hee shall not f Can. 2â— suffer the said party to be an undertaker He shall also g Can. 28. put backe strangers from the Communion and hath h Rubr. after Confirmatiâ—… it also in his power to order such as shall be catechised according to his discretion He is also to have a key of the almes-box and other chest and to be imployed in taking a Terrier of Glebe lands and other possessions belonging to the Church For which see canon 84 70. and 87. And againe by vertue of the 88. cannon he may either forbid the ringing of Bells or give leave to have them rung as he thinketh fitting where though the Church wardens as in some other things be also mentioned yet sure we find it not The Churchwardens and the Minister but the Minister and the Churchwardens Hee in the first place they in the next So that now it well appeareth that every Minister is more then a dull spectator in his parish for the ordering and disposing of things there and that the Churchwardens are so farre from being superiour to their Minister as that they be his servants rather and at his command in the absence of the ordinary to whom they are bound to present that which cannot bee amended or ordered otherwise for there be indeed those courts to which offenders must bee cited and from whence the censure for their faults must be received But I hasten for all hitherto is plaine enough especially against those who would have the Church governement committed to the Layty or if to the Priests in a confused parity Neither last of all shall I neede to speake much of some others who whilst they decline the name of Bishop retaine the office under other names which they doe I dare say in hatred of tyrannicall proud papall Bishops For what other colour can they have But alas what harme is there in the name seeing the Tyrannie resteth not in the name but in the person otherwise every King should be no better then a Tyrant because Tarquin and many other Kings haue used Tyrannie The Hierarchie of Bishops is as ancient you see as Christ and his Apostles The institution was not Apostolicall but divine in a more high alloy Christ first founded it and the Apostles tooke it up from him in their administration of the publique governement and so it descended to the succeeding times of all ages as formerly hath beene shewed And therfore to be stubborne disobedient rebellious or dis-respective towards it is to fight against Gods ordinance to trouble the peace of the Church with fond fiery factions and to joyn with that generation who curse their Father and doe not blesse their Mother CHAP. III. THE next thing considerable is the Reverence Obedience and Honour which the people owe to their spirituall Fathers not to some but to all in every order ranke or degree amongst them And herein five things are considerable First that the people have a reverent respect toward the persons of such as are Ministers Secondly that they disdaine not to heare their Preachings Rebukes and Exhortations Thirdly that they obey both Doctrine and Discipline conforming themselves to the orders rites or ceremonies of the Church under which they live Fourthly that they be peaceable towards them Fiftly that they robbe them not but render to them their true and just dues out of all their goods SECT I. AND why I begin first with this viz. that the people are bound to shew a reverent respect toward the very person of a Minister is not because their persons are more honourable then their doctrine but because their doctrine cannot profit where their persons are despised Cujus persona despicitur ejus doctrina contemnitur sayth Saint Bernard Bern. Serm. 2. deresur Demini And the reason is plaine for whil'st men are so wicked as to slight mocke contemne and despise our persons they forget that we are the
dare say nearest to those of the Primitive times and shall I hope come every day more neare then other to them insomuch that if then it might be truly said not only that the Kings daughter was all glorious within but that her clothing likewise was of wrought gold so also now For whereas the factious from time to time together with their silly Proselytes have endeavoured to cry downe that uniformity which best becommeth God's publike worship it is more like to be advanced now then ever since the dayes of Reformation And 't is for certaine a good and pious worke God's blessing therefore light upon them who do their best to set it forward for it will cause that beauty of holinesse to be apparent which best beseemes devote sincere and pious worshippers 3. The third sort are Schismaticks a perverse and peevish generation who will not come but where they affect and when they please and yet these be they who are all for hearing For were it not for Sermons it were more then a miracle to see them approach God's holy Temple And so Saint Chrysostome observed of some in his time Chrysost hom 3. in 2 Thess saying thus Why therefore do we enter the Church except we may heare one stand up and preach And yet not every one neither For it is seldome when that their owne Pastor can please them They have an itch in their braines and must be fed by such as they best affect and as for Learning and Conformity they grinne and snarle against it This maketh them runne to and fro to seeke out such as spit against set forms of prayer disrespect Churches delight in the breach of Canons hate Discipline contemne orders and despise Bishops although the Scriptures teach them a lesson which is cleane contrary and in particular telleth not obscurely that He who wil not obey the Church must be accounted as an Heathen and a Publican Math. 18.17 But let the Scripture say what it wil if it makes against them such is their humour that they care not for it and therefore they who be most disordered are best affected These they will follow from parish to parish from town to towne from city to city from one kingdome to another people yea from one England to another And if it be that upon necessity they must sometimes frequent their owne parish Churches they will if it be possible be Tardè venientes Late commers for what care they for Common prayers That kinde of Service may not be touched they contemne they scoffe they inveigh against it But let them take heed that this foule sinne be never laid unto their charge They sinke without recovery who persisting kicke at what they should embrace And therefore let them take heed I say that God wipe not out their names out of the Booke of life for scorning that Booke which as I have else where shewed containes the services of the living God in which I know nothing contrary to his holy Word For although the Prayers be short mixed with many ejaculations and the forme of them be set and not conceived by men ex tempore yet is it no just plea to except against them It is enough for Heathens and bragging Pharisees Math. 6.7.8.9 Math. 23.14 Mark 12.14 Luke â—0 47 Eccles 5.2 to make long and idle babling prayers but as for those who will avoid the censure of our Saviour and vanities which Solomon observed in divine Service it is for them not only to let their words be few but also to regard that they be not rash with their mouthes nor hasty to utter any thing before God It was certainely in another case that Christ would not have his Apostles to be carefull what to speake for this was in cases of persecution Math. 10.19 when they should be enabled to speake before those unto whose judgement Seate they should be brought a singular gift in those dayes to the holy Martyrs But for Prayer he gave his rule of Pray thus and that even then when he blamed such as prayed otherwise Thus or after this manner That 's first Let thy words be few and next Let the forme be Set. And so thou hast a perfect Thus made up of these two as hath been the Churches practise in all Ages ever since For first they did not onely pray in those very words and season all their service with that Prayer of the Lord but even the Prayers that they made were Creberrimae brevissimae frequent and full of fervent brevitie Because in a long and tedious Prayer not well compacted as there may be many vaine and idle repetitions 1 Cor. 14.16 so a weake devotion may be lost but being short often Amens and answers are required and so the attention kept the better waking And by how much the more earnest by so much the shorter and fuller of ejaculations as in the end of our Letanie well appeareth We doe not conjure then nor cut our Service into shreds when with instant cryings the eager spirit doth shew how fervently it Askes it Seekes it Knocks And so also for the second they used formes set and digested least somewhat might be uttered through ignorance or carelessenesse which might be contrary to the Faith as in ancient councells is declared Concil 3. of Carth c. 23. Concil Milv Chrysost hom 18. in 2 Cor. 8 And so also speaketh holy Chrysostome Our Prayers sayth he are common all say the same Prayer Nor was it but an injuction to Aaron and his Sonnes to use a short set forme when they blessed the people Numb 6.23 Nor was it likewise but the practise of holy Meses who was faithfull in the house of God to have one set forme of blessing Heb. 3.2 which he used at the removing and resting of the Arke Numb 10.35.36 And did not Saint Paul blesse often in the same words read his Epistles and 't is apparent and chiefely see what he sayth in the 1 Cor. 14.26 How is it when ye come together that every one of you hath a Psalme hath a Doctrine hath a Tongue c. Let all things bee done unto edifying Nay more even he who taught his Disciples to pray in that manner formerly mentioned did also pray before his Passion more then once or twice not in other but in the same words For looke in what words he prayed to the Father at the first of the three times there recorded in those he prayed at the second and third time also And will none of these things move thee to come betimes to Gods house and to performe all duties as well as some or art thou so singular by thy selfe as that thou scornest to pray with thy neighbours at the appointed time after the appointed manner and in the appointed place If thou art then Scalam in Coelum erigito Make thee a Ladder and ascend up into heaven from us as Constintine once said to Acesius Sozom. lib. 1. c. 21. for
make these things Lay fees they themselves are like to suffer for it both in the want of a zealous and learned Ministery as also for devouring of holy things I will a little touch upon both these Want of meanes is first of all a means to hinder free speaking To live upon courtesie is to be kept in awe the Prophets shall bee no better than shadowes such as may not teach but as their hearers fancy for they shall bee even forced * Burg. of personall tithes Hos 9.8 Ezek. 13.10 19. Fidler like to play nothing but what their good masters please to call for And for an handfull of Barley or a peece of Bread they must not refuse to ensnare the people to sow cushions under their elbowes or to bedaube over such sinnes as they should reprove Secondly this wee also know that Honos alitartes Wherefore if the divell shall by any cunning be able to weaken the props or pull away the rewards of learning he doubteth not but that in short time he shal worry the face of true Religion and make a faire way to the devouring of Christs flock If the state of the clergy saith one shall be made contemptible Admonit to the Church and people of England pag 29. and the best reward of Learning a meane pension he viz. the divell foreseeth that neither young flourishing wits will easily incline themselves to godly learning neither will their parents suffer them to make that the end of their travell Wee may flatter our selves saith another and say Tho. Ryves Dr of the Civill Law in his poore Vicars plea pag 146. That men ought to take this calling upon them not for any worldly respect but only for devotion unto God But experience hath ever proved that if there be no maintenance there will be no Ministery The saying of Demosthenes to the Athenians is sure and true Never looke for a man saith he who to doe you service will undoe himselfe for you shall never finde any such And therefore as it followeth in the said author wee may not hope that any man will set his sonne to Schoole and traine him up in the study of Divinity unlesse there be an hope of maintenance for him To which agreeth that of Panormitan Ad tenuitatem Benificiorum necessario sequitur ignorantia Sacerdotium Small Livings make wooden Priests and for want of learning in the Minister proceedeth a generall decay of Religion For where no Prophet there no vision and where no vision is there the people decay Prov. 29.18 Yea Neh. 13.10 faith another Scripture when the portion of the Levites was not given them they left the Lord's house and fled into the field Which therfore caused Nehemiah to bring things into a better order and to helpe this defect by restoring to the Priests their former maintenance as in the place quoted in the margine may be seene Before whom Hezekiah did the like He commanded the people that dwelt at Ierusalem to give to the Priests and Levites their portion 2 Chron. 31.4 that they might be encouraged in the Law of the Lord. For as St Pauls words insinuate If God take care for oxen much more for Ministers And therefore saith he For oursakes no doubt is this written that he who ploweth should plow in hope and that he who thresheth in hope should be partaker of his hopee 1 Cor. 9.10 The words therefore of that * Winchest Posthum pag. 19. thrice famous man cannot but be true Nemo vos seducat verbis falacibus Vt salus non sine verbo nec sine Propheta verbum sic sine author amento suo neque Prophetas neque Prophetarum Scholas diu fore certum est To which is consonant that obervation of a great Lawyer I meane* Judge Cook who wel observed †in the Bishop of Winchest case that Iulian the Apostata having a purpose wholly to ruine the profession of Christianity Ruffin l. 1. c. 32. Socrat. lib. 3. c. 10. Theod. lib. 3. c. 6. Dr. Ryves obr out of Plowd used not the sword as Dioclesian and others did but tooke away the meanes of the Clergy knowingfull well that if those once faild the number of the Preachers would not long continue The reverend Iudges of England saith Plowden in his Commentaries long since observed that by the abuse of the Monkes in applying all to their own bellies and leaving little or nothing to the Vicars many abuses came creeping in Adding moreover that as the revenew of Parish Churches decayed so likewise did Preaching * Winchest Posth Conc. ad Cler. pro grad Doct. pag. 19. Non ergo vectigalium medò sed Prophetarum Concionum Animarum gurgites sunt qui sacra deglutiunt which is as if it should be said They doe not only devoure the meanes of the Priests but even the Priests also Sermons and Soules who rob the Church Next for a destruction to themselves in more particular see this Text of Scripture Prov. 20.25 By reason of which testimony I remember these words Let it be proved saith one that God hath assigned tythes to Gentlemen and I will cleare them from that menace of Solomon in the foresaid Text namely that It is a destruction to devoure that which is holy Which is as if it should be said They that are guilty of this sinne doe but sucke in a bitter sweet a faire-seeming purchase but a destroying possession a desired bait with a wounding hooke a sacrificed morsell with a burning coale apt and fit to kindle a judgment both against them and theirs who desire as the Psalmist speaketh to take unto themselves the houses of God in possession Psal 83. It is therefore generally observed among all nations that there was ever a maine difference set betwixt that which was dedicated to divine worship and that which was for common or vulgar use Which difference not observed was judged even by the Heathens themselves to be an incurable crime and the actour thereof not to be ordinarily evill but a creature composed of inexpiable villanies as Saravia observeth out of Plato de Legibus Dial. 9. And verily we finde it to be one of the most capitall offences tha is pursued with Divine revenge as both the holy Scriptures and stories Ecclesiasticall have recorded As for example When Achan had stollen from the consecrated stuffe of Iericho two hundred shekells of silver with a wedge of gold and added it to his owne goods Iosh 7.25 all Israel suffered the wrath of God till both he and his were punished Malac. 3.11 and when Tythes and offerings were not duely paâ—d the whole Land of the Iewes was cursed Balthazar also even whil'st he was quaffing in the Vessells of the Temple not taken away by himselfe but by his Grandfather was an eye-witnesse to the inscription of his owne doome Dan. 5. written upon the plaistered wall of his stately Palace Alchimus likewise who sought to overthrow
take no care for the matter because he would defend his owne Church as he did by throwing part of an hill upon the Host by a strange earth quake terrifying the rest that remained with tempests of haile thunder and lightnings wherein Brennus was also so sorely wounded that like one impatient of his sufferings hee slew himselfe with his owne hand I will not therefore stand to tell you of Cambises Xerxes or the gold of Tholouse Nor will I speake of Pyrrhus who with his whole Fleet perished in the waters even whil'st the prize of his sacriledge was heavie in his ships But I will rather proceed to that which I first intended namely to shew the divine right of Tythes and to declare that where they are impropriated there God and his Church are robbed For can it be thought that man is wiser to order these things better than God hath done Or is it reasonable that the rewards of our labours should bee imbezeled into the hands of Lay-possessours for doing nothing What is become of Conscience or true pietie if in maintaining that they may men tremble not at it It is not enough to vouch prescription for the infeofment of Lay-patrons for if nullum tempus occurit Regi that is if no custome can prescribe against an earthly King much lesse against the King of Heaven and earth For first by right originall Tythes are the Lords And secondly by way of assignation they appertaine to the Church in the officers thereof and this for the service that they doe To put us therefore off with stipends courtesie and benevolence is to alter Gods order and to tye us to such meane modicums as are commonly both scant and uncertaine which is a thing miserable and not honourable And yet sayth the Apostle 1 Tim. 5.17 He that ruleth well is not onely worthie of honour but of double honour Wherefore let mee tell you in a storie what I have read in print to the same purpose There was once a certaine Seigniour who came to one of the Images of our Ladie and threw into the bason an angel of gold at which the Image made a low humble courtesie Now his manstanding by and seeing this did much admire the matter and because hee also would have a curtesie hee purposed to throw in something whereupon hee put in sixe pence and tooke out his Masters angell So also they that robbe the Church of what was once her ancient revenews if they leave her but any thing be the moitie never so small they looke for curtesie and observance and would that the Clergie should thinke themselves well that they have any thing left But be not deceived For as Malachie saith Malach. ◠Galat. 6. God in so doing is robbed So Paul affirmeth that he is mocked Shels will not serve where the kernell is due nor a small something acquit you my Bretheren from doing of wrong For as you are bound to communicate to your teachers so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all good things Gala. 6.6 And if in all good things or in every thing of the best and highest esteeme then much more in things of a lower and meaner reckoning For Omne magis continetin se minus the lesser is comprehended in the greater This first And secondly as there is nothing too good to bee dedicated to God and his service so nothing so meane which wee can possibly have without his blessing All comes from the bounty and goodnesse of Almightie God To be thankfull therefore for every thing is to pay a tribute out of all as Iacob did Gen. 28. Cunctorum quae dederis mihi Decimas offer am tibi saith that blessed Patriarch Sed omnia quae homo habet sunt ei data divinitus ergo de omnibus debet Decimas dare Aquin. Sum. 22. q. 87. art 2. sayth Aquinas Yea and sayth the Scripture also in another place Remember the Lord thy God it is he that giveth thee power to get riches Deut. 8.18 And so some following the true sence of the place translate it Communicate to thy teachers in all thy goods although it be litterally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all good things Neither thirdly doth that of our Saviour formerly mentioned but speake as much For it is most certaine that he did well approve of those smaller Tythes of Mint Annise and Rue thereby * Mr. Rob. Revenue of the Gospell c. 12. intimating that whereas the Providence of God doth order and bring forth as well the least branch of little hearbes as the whole vallyes of Corne and whole heards of Cattell so it is good reason that the Lord be payd his Tribute or tenth out of those smaller and tender cropps as well as out of those more plentifull encreasings Yea so exactly doth the Lord require his Tenth as he cannot in any case endure the diminishing thereof Encreased it may be by the more zealous and thankefull but not diminished Whereupon the people of Israel were strictly charged that no man should exchange or make composition for his Tythes except he would give for them a sist part more then the price thereof Levit. 27.31 The Apostle therefore meaneth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he who is taught in the Word should make him that taught him partaker in all his goods It is proved then that we may claime a part in all and if a part in all why not that part or portion which in all ages hath beene paid untill the Church was robbed For though in those words of the Apostle formerly mentioned there be no expresse mention of a tenth part yet if Scripture may be expounded by Scripture wee shall find no other part assigned than a tenth No not now For First were the law of Tythes abrogated then he would have shewed some other way how the people might make their Teachers to communicate in all their goods but seeing hee sheweth no other way it must needs be as it was before for no positive sanction can reverse Gods appointment If he hath once spoken thus or thus it shal be shew me then I pray you who can alter it but himselfe Si princeps causam inter partes audierit et sententiam dixerit lex est in omnibus similibus which rule doth much more hold as it is appliable to the King of Heaven And therefore what hath beene once commanded in the Old Testament doth remaine a Law for ever except as Mr. Robarts truly speaketh it hath beene since repealed which is no where to be shewed concerning tythes either directly or indirectly Never was this right disclaimed nor removed to a new rate And therefore whereas the Lord having formerly both challenged and received under the Law and before the Law not only a part but specially and by name a tenth part as I shall afterwards shew you it is our duty still to acknowledge and performe for Gods due not a part wee know not which but even this knowne particularly described Tenth