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
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
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
shall shew thee the sentence of judgement Upon which ground David setting the Kingdome in better order then in processe of time it was growne into 1 Chro. 23.4 appointed sixe thousand Levites to bee Indges and Magistrates over the people and beyond Iordan towards the West 1 Chron. 26.30 a thousand and seven hundred both to serve God in the place of Levites and also to serve the King in offices of State ibid. verse 32. Hee also set two thousand and seven hundred to bee over the Tribes of Ruben Gad and Manasseth to heare and determine in causes both Ecclesiasticall and Civill The like also did Iehosophat in his reformation of the Church and Common-weale 2 Chron. 19.5.8.11 Ezra was a Priest Ezr. c. 7. 8. yet who but he that first of all after the Captivitie ordered all matters both for the Church Nehe. c. 1. and State Nehemiah came not up untill 13. yeares after for Nehemiah was in the twentieth and Ezra in the 7. yeare of Artaxerxes Zorobabel I grant was long before but he did little or nothing for the reducing of things into a forme of government or suppose he did Ezra we are sure did a great deale more Neither was it 1 Sam. c. 2.18 c. 7.15.16 but that even before all these Samuel as a Priest ministered before the Lord in a linnen Ephod and as a Iudge did ride his circuit every yeare over all the land yea and in the daies of Saul although he was the annointed King yet Samuel ruled joyntly with him so long as they lived each with other or at the least was such a Counseller to him as that after hee was dead and buried he seeks to heare what he would advise or answer standing then destitute of such direction as he had usually received from him Nay sooner yet for Phineas was sent Ambassadour to proclaim war against the Rubenites the Gadites the half tribe of Manasses Iosh 22.12.3 The Priests overthrew the Citie Iericho Iosh 6. Nor did they afterwards but sound their Trumpets and bid the battell in the warre of Ahiiah against Ieroboam 2 Chron. 13.12.14 The land also is divided among the Tribes by Eleazar and Ioshua Numb 34.17 A thousand likewise of every Tribe is sent out to war against the Midianites under the conduct of Phineas Numb 31.6 And in the same warre the spoyles were divided among the Souldiers by Moses and Eleazar the Priest and the cheife Fathers of the Congregation verse 26. The people also were numbred by Moses and Eleazar in the plaine of Moab as they had been numbred formerly by Moses and Aaron in the wildernesse of Sinai Numb 26.63.64 From which testimonies it is plaine and manifest that some such Priests as the King thinks fit may when he pleaseth be lawfully employed in civill affaires or offices and may even thus be honoured as were those Priests of old And whereas some object that arguments drawne from the old Testament An objection answered prove nothing now under the New it is answered First that they may as well deny the arguments taken from thence against the Popes authority and domineering power over Christian Kings and Princes as denie these arguments for proofe of that civill honour which is thus given to the Ministers of the Gospell And therefore it is not love but envie which would seeme to bolster out things with such new Divinitie Secondly the Ministers of the Gospell as one hath well observed may with more convenience be employed in civill offices then those Priests under the Law whose time is not now taken up as then it was with attendance on the daily sacrifices great number of feasts solemnities and such like occasions by which their leisure was lesse to heare civill matters then now to the Minister under the Gospell Thirdly the Ministers of the Gospell have succeeded in a place of the Levites and looke what in that kinde was lawfull for them to doe is not unlawfull now especially seeing these employments pertained not to things typicall figurative or ceremoniall And fourthly although Christ and his Apostles were never thus employed yet is that nothing against our tenet For who made me a judge over you sayth Christ Intimating Luke 12.14 that unlesse the supreame Magistrate shall assigne Clergie-men to such offices they may not meddle with them But had the Church and Common-wealth been both one then it had beene as lawfull as in the daies of old which appointment or assignation was never like to bee so long as the Church was in the Kingdome of heathen tyrants Certain it is that when the Emperours became Christians some men of the Church were thus employed And although the condition of the Ministers of Christ differed not in this from that of the Levites yet it could not shew it selfe till then Examples are not wanting Theod. lib. 2. c. 30. Theodorit makes mention of one Iames Bishop of * Called also Nysibit Antioch in Mygdonia who shined with Apostolicall grace and yet was both Bishop and governour of the aforesaid Citie Or if this testimonie be obscure see another Saint Ambrose was twice employed in the office of an Ambassadour by the Emperour Valentinian and not without good successe Socrates also makes mention of one Marutha Socrat. lib. 7. c. â— Bishop of Mesopotamia whom the Emperour of Rome sent in an Ambassage to the King of Persia which employment likewise proved good both to the Church and Common-weale Neither can this bee called an inuasion of the offices of the civill Magistrate or be contrary to the rule of any auncient Canon when it is done by the consent and appointment of the chiefe Magistrate as in the lawes of Iustinian alledged by Saravia is apparent Lib. de honore Prasulibus et Presbyt debito cap. 20. And although the the Popes lawes have decreed the contrary yet it is not fit sayth one that we which are a reformed Church and have long since abandoned the Popes authority Dr Dove of Church govern pag. 40. should now forsake God and the examples of the holy Bible to follow the Pope and his Canons Fiftly and lastly Saint Paul thought it lawfull to spend his spare time in the worke of his hands But if the necessitie of Domesticke affaires may excuse a Pastour of the Church for so doing then much more may they be excused for doing such offices when the King thinkes it fit that they bee called thereunto as shall benefit the common wealth wherein they live Neither doth this appertaine to the entangling of our selves with the things of this World For that text where this is mentioned striketh at those whose covetous hands and greedie hearts are so glewed to the earth for the gathering to themselves a private estate that they forget every such thing as may tend to the good either of the Church or State wherein they live which every good Christian and therefore every upright man of God
edition 1613 although in his edition 1610 hee mentions them by the name of Pecunia Ecclesialis which is no great advantage neither but may bee well interpreted by the word Decimae as a generall by a speciall But howsoever what is one Authour against more and yet this one in his last thoughts is nothing differing but speakes just like those other already mentioned Well then without further question here was the originall of Infeodations and first beginning of lamentable Sacriledge in the alienation of Tythes from the Ministers or Churches to the which they were payd And in the summe of the whole answere note that at the first they that had possessions sold them and brought the money to the Apostles this was about Ierusalem And in other Churches collections were made both for the necessities of the Saints and of the Ministers Then after this it was thought more convenient rather that such as were minded to give should give the Lands themselves rather I say than the price of them that thereby they might remaine as a perpetuall helpe to the Church Here began the endowment of the Church with Gleab and this is commonly attributed out of Polidore Virgil Polid. De invent lib. 6. c. 10. and others to the dayes of Urban the first who was in the * Calvis in Chron. yeare 224 about which time Origen spake of Tythes as of things then payd I have alreadie shewed it And before Parishes were divided these were at the disposing of the Bishop and payd unto him for the use of the Clergie within the Diocesse But Parishes being divided which was in the dayes of Dennis the first about * See Folid Virg lib. 4. c. 6. the yeare 266 they were annexed to the Priests of particular Cures For the defence of whom that they might not bee wronged in their dues there were certaine temporall men appointed either by godly Kings or by such as gave Lands to the Church to bee Patrons of Churches or Defensores Ecclesiarum who might be readie to defend the Churches rights And yet perhaps some particular parishes which were by reason of such Churches as were of Lay foundations were not knowne till some while after and yet not so long after as some have thought For by the fourth Canon of the Councell of Arausicanum held in the yeare 441. it appeareth that Parish Oratories and Churches of Lay-foundations were even then to beseene But what need I loose my selfe in this argument for let a man take these things which way hee pleaseth yet still hee may see that tythes as well as other Church goods belonged and were generally paid to the Clergy either in their own Cures or to the Bishops for them before the dayes of Charles Martell who was the first that brought in the most manifest corruption concerning their alienation for albeit Iulian robbed the Church yet hee did it as a Persecutor from whom no lesse could be expected And although the successors of Martel were more honest and restored somewhat backe againe taking in Lease from the Churches in regard of the imminent warres and many invasions of the enemy such parts as were retained and doing all this with great circumspection hoping that under the favour of God in this necessity they might thus and not otherwise without prejudice doe it yet the former example of Charles Martel was the more powerfull and in succeeding times proved but as a dangerous Load-starre to direct divers other countries to imitate his practise and to prophane their greedy hands with the Priests maintenance while on the other side the Pope did as fast appropriate Parsonages to Abbies and Nunneries which in those blind times was thought to bee no wrong it being commonly conceited that preaching bred nothing but heresies schismes and contentions and that therefore there was no better way to save soules then by the devotions of Monkes and Friars Which also was a cause as superstition more and more increased to get no small portions fraudulently from the hands of the deceived Laity it being a constant practise to give and give evermore to those idle Droanes and fat-bellied Houses that thereby they might have the more speedy passage out of feigned Purgatory To which likewise adde how the Popes againe although they would have somewhat restrained the covetousnes of the Monkes when they saw the greatnesse of it fixed upon another project For that they might enrich their Favourites friends and kindred they would not seldome convert the tythes to their uses And now to countenance and helpe forward these practises with a colour of warrantable proceedings Alexander de Hales began to broach a new Doctrine concerning the right of tythes never knowne nor heard of among the ancient Fathers For this was the Doctrine of the Fathers both Greek and Latine that tythes are due to the Ministers of the Gospel by the word of God secundum literam literally and precisely as they were in the old Testament to the Priests of the Law whereas this Hales who was about the yeare 1230 taught otherwise namely that it was a part of the Morall Law naturally written in the heart that something should be paied but as for the Quota pars it had its dependance meerly upon the Iudiciall Law and so the Tenth was onely positively due and no otherwise due according as the Lawes positively should determine In which Doctrine was inferred that they who might make the Lawes indetermination of the Quotitie which was to be paid might alienate to severall uses as much out of that portion as they pleased The Schoole-men went after him in the same steps to the utmost of their power strained their wits for the upholding of such a politike opinion Howbeit the event proved afterwards extreamely pernicious First in occasioning that heresie which held them as Almes And secondly in giving occasion also to the civil power to take from the Church not only the jurisdiction of tythes but to alienate them in the end from the Church Church-men to a meere civill use Wherein yet one thing is observeable that although the times were darke there was alwayes some or other beside the Canonists who opposed the abbettours of this new doctrine and taught this point of tything not after the corrupt tenets of the School-men but as the Fathers had done before them of which you may reade more in Dr. Carletous history of tythes Chap. 5. And for the doctrine of the Fathers see Doctor Tillesley in his Catalogue of 72. testimonies cleane contrary to what was taught by Hales Aquinas and the rest And last of all why and how they are within the compasse of the Morall and not Ceremoniall or Iudicial Lawes no not for their Quotitie I have already shewed And therefore as known by paid in the name and portion of a Tenth part before the Law unlesse a man could find somewhere in Gods word an expresse command to the contrary For looke but unto the time of the Law it selfe which was the middle time between the time of Nature and of Grace and you shall find I grant that the worship of God in regard of the manner thereof is ceased since the Passion of Christ but God hath caused the ceasing of so much as is ceased Ephes 2.15 Colos 2.14 And looke what was not abrogated by Christ that still remaineth as being the substance which is perpetual Mr. Rob. revenue of the Gosp pag. 10. So also of Gods right or portion which he had in the time of the Law some parts are ceased viz. those fragments of the Sacrifices which were the shares of the Priests for even the Sacrifices themselves being types of Christ to come are fulfilled and abolished in and by Christ being come But tythes as hath beene proved were no types of Christ neither in their substance nor in their circumstance but were only the maintenance of Gods publike worship which being perpetuall they also are perpetual In a word they did belong to the worship of God before there was a Leviticall worship and when they were paid to the Levites they did but follow Gods worship as being principally due to the service and not to the men but for the service sake and so also still such must be their end of Assignation For Levi should have had as little portion in them as any of the other Tribes if God had not chosen him from the rest to the Ministery Num. 18.21 And as for Lay-men besides this that they doe no service the very name of Impropriation pleads against them I shall stil therefore urge that what the Patriarkes and old people of the Iewes practised by the Law of nature or the rule of right reason or by inspiration of Gods spirit many hundred yeers before the Ceremoniall or Leviticall Law was given are not to be ranked among Iudaicall Ceremonies which were fulfilled in our Saviour Christ and were by him taken away nailed to his Crosse This is all for I know nothing else of moment which can bee objected And therefore here an end of this Discourse which may be to the faulty a Correction of their errours if they will if not they have just cause to feare it as a witnesse one day to bee brought forth against them For what have I done but declared such truths as the Scriptures Fathers Councils and other Histories of good authority have recorded Soli Deo gloria FINIS
up by the Emperour Anno 1048. in the yeare 1048. but Pantaleon out of Platina affirmeth that he entred by force After all which to adde life to the foresaid practises came Hildebrand otherwise called Gregory the VII in the yeere of our Lord 1073. Anno 1073. and he most of all exalted himselfe above the Emperours arrogating as a thing proper to the Popes the power of constituting Kings and Emperours causing the Emperour Henery the IV. to attend three daies barefoot at his palace gate Anno 1095. Anno 1102. Vrban the second and Paschall the second gave nourishment to Gregories proceedings Adrian the IV. chides with the Emperour for holding his wrong stirrop Alexander the third treads vpon the Emperours necke Celestine the third crownes him with his foote then kickes the crowne off againe to shew his power And to make it appeare that all was now in these Prelates hands Boniface the eight proclaimed it in an open Iubilee Anno 1300. in the yeere of our Lord 1300 cloathing himselfe the one day in the pontificials of a Bishop and the other day in the robe royall of an Emperonr causing two swords to be carried before him and these words to be uttered Ecce duo gladij Behold the two swords meaning that both the spirituall and temporall power were now in the hands of the Church and that therefore none of the Clergie ought to be obedient to the civill Magistrate In which tenets and practises both he and his fellowes did not onely transgresse the truth purely taught maintained and practised in the first times of the Gospell but also went contrary to the ancient times of those many godly Prophets and Priests under the Law witnesse in the Court of the Iewes one for all even Nathan who when he came before the King made his obeysance called him his Lord and acknowledged himselfe a subject or servant to him 1 Kin. 1.24 as it is in the 1 Kin. 1.24 And in a strange common weale Daniel in the court of Darius shal suffice Dan. 6.21 who prayed for the life and prosperity of the King Dan. 6.21 The reason of which obedience and subjection is not as they are Prophets Prelates or other Priests but as they are Citizens and members of a body politicke Igitur ut tales subjecti esse debent eivili potestati Therfore as such they ought out of duty to be subject to the civil power But otherwise in causes meerly Ecclesiastical they are exempted by a divine right from secular judgements For in all such causes as pertaine to men bearing office in the Church whether it have respect to the function of their ministery or to the key of their governement in foro exteriori Priests also must be honoured reverenced and obeyed than whose office I know as Saint Ambrose witnesseth none more excellent Aâ—…br de dig â—it sacerdot cap. 3. Iosepb antiq lib. 11. cap. 8. none more honourable which was also declared by Alexander the Great when he met with Iaduah the high Priest of the Iewes as Iosephus tels the story Or to come more neerely to our selves which was also declared by Theodsius the first who was willingly content to submit and yeeld himselfe to the reproofe and admonition of the aforesaid Ambrose by whom hee was though not excommunicated yet prohibited to come as at other times into the holy Temple by reason of that great and rash Massacre of the Thessalonians untill upon his heartie sorrow he obtained at length the assent of that holy Father For thus he though an Emperour was subject Domino spirituali as wee Domino temporali propter dominum aeternum Of which act even as it was done on either side Theodoret speakes after this manner Theod. lib. 5. cap. 17. saying that when all was done both by the Bishop and Emperour Tali tantaque virtute et Pontifex et Imperator erant illustres as it is in the latine version Meaning that what they both did the Bishop in using his power and the Emperour in submitting unto it made them both famous Sozom. lib. 7. cap. 24. And in Sozomen the same story is againe recorded To which is added that by the appointment of this holy Father the Emperour was placed or seated in the Church so as was thought to be most covenient And yet this man was no papall but a painefull Bishop one that feared not to speake or rebuke the greatest if need or occasion required him so to do For Neque imperiale est libertatem dicendi negare Neque sacerdotale Ambr. Epist 29. quod sentit non dicere It is saith he neither Prince-like to denie libertie of speech nor Priest like not to speake what he thinketh The one argues an affront offered to God whose messenger he is that speaketh The other is a signe of cowardise in Gods Minister who may not hold his peace if there be iust cause to reprehend And of him Saint Hierome witnesseth that his writings and books are incorrupt and that his sentences are most firme pillars of the faith and of all vertues beside The like to which doth Saint Austin also testifie Yea and the very Emperour himselfe confesseth freely that the sentence of the said Ambrose was just and right Nota enim est mihi saith he justiciae sententia Ambrosij Theod lib. 5. cap. 17. neque ille reverentia Imperatoriae poâ—estatis divinam transgressurus est lâ—gem Long before the which times was one Fabianus about the yeare of our Lord 239. Euseb lib. 6. cap. 33. who would not suffer the Emperour Philip to joyne tanquam consors in precationibus multitudini ecclesiasticae would not suffer him I say to joyne with the faithfull in their prayers when they were met in the Church untill hee had first stood in loco poenitentium because although he wished well to Christianitie yet in multis culpabilis effet that is because in many things he was still faultie And therefore to spurne against the power and authoritie of Gods Ministers and to draw backe from a mutuall or reciprocall subordination betweene the officers of the Church and common weale is but to kicke against the pricks and to joyne with Corah and his company who cry against the Priests Downe with them downe with them even to the ground for ye take to much upon ye oh ye sons of Levi cry such as these And so doing they be also in the number of those who curse their Father and do not blesse their mother And thus I am come to the next sort of Parents the Fathers of the Church Now though in this discourse I come not to these untill the last yet are they not therfore to be disrespected For prejudicate opinions may not rob another of what is right Nor is it any breach of piety to see the Church in dignity I shall shew it that there bee Lords spirituall as well as Lords temporall and that the best times and ages of the world
have thought it religion to countenance the Clergie When therfore that famous * K. Iames in his Basilicon Doron lib. 2. pag. 38. King of blessed memory was about to speake severally of those 3. estates into which the subjects of England are divided he begins after this manner First saith he that I prejudge not the Church of her ancient priviledges reason would she should have the first place for orders sake in this catalogue the grouÌ„d of which priviledge I do beleeve came first from among Gods people of old with whom the highest Priest was second in the Kingdome And albeit every one who is a Priest or man of God among us be not a Prelate nor may looke to be of as high dignities as Aaron Nathan or Zadoc nor to have the like honours and employments that Archbishops and Bishops have yet know that we are all the men of God being lawfully called et pro Christo legatione fungimur and Ambassadours of Christ 2 Cor 5.20 And therefore besides what hath beene else this I may say Let a man so account of us even in geuerall as of the Ministers of Christ 1 Cor. 4.1 and stewards of the mysteries of God For to esteeme otherwise of us is to have an evill eye at that calling which the Lord hath honoured and to vilifie those persons whom he hath magnified would that they should be in high account because they are placed in an holy function which must at all times put a difference between them and other men Nor is it but observed till we meete with those who curse their Father and doe not blesse their Mother But enough of this till by and by Wee shall have it again at another turning till when I leave it and come now to the proofe of such things pertinent to all and every of the Fathers in this body as must be first handled Wherfore to proceed orderly let the scriptures and constant practise of the Church built thereupon First testifie that Churchmen have the name of Fathers Secondly that they bee not all of one equall ranke but of differing degrees And last of all that there is reverence and honour due to them as in the following Chapters Sections and Divisions shall be further shewed CHAPTER I. That the name or title of Father is pertinent to Churchmen THis truth I shall first prove out of the words of Saint Paul who witnesseth to the Corinthians that he had begotten them in Christ Iesus through the Gospell 1 Cor. 4.15 And so though he were no carnall yet a spirituall Father to them Where note that because he makes the word to be the means of their begetting it must needs follow that every other Minister who converteth soules is a spirituall Father because he by the word doth also beget children unto Christ In like manner hee also speaketh to the people of Galatia My little children of whom I travell in birth Gal 4.19 1 Tim. 5.1 till Christ bee formed in you And againe Rebuke not an Elder but exhâ—rt him as a Father which albeit he there meanes it of such in speciall as are Fathers for their age yet it prooveth the title of Father to be due to all who beare the name of Elders whether in Church or Common-weale For when he speaks afterwards of such into whose hands in respect of discipline the governement of the Church is committed 1 Tim. 5.17 hee calleth them by the name of Elders Seniores officij and would that if they rule well they should have double honour especially if they labour in the word and doctrine as well as in governement This is also proved out of the words of Saint Iohn For to those whom he writeth in his first epistle he speaketh as a Father using these words often My little children And at the fourth verse of his third Epistle I have saith hee no greater joy then to heare that my children walke in love And in his old age as St. Ierome tels the story being carried to the Church in the armes of his schollers and lifted into the Pulpit and not able to speake many words he used onely this sweet saying Filioli diligite alterutrum Little children or my sons love one another Neither was it but that in the times of the Law the Prophets also and Priests were called Fathers Oh my Father my Father the chariots of Israel and the horsemen thereof So said Elisha to Elias 2 Kin. 2.12 So said King Ioash also to Elisha 2 Kin. 13.14 Yea and thus saith the Scripture likewise of the Priests as we read in the 2 Chron. 29.11 CHAP. II. SECTION I. BUt from hence I come to their rankes or orders And in the first place stands the King or cheife Magistrate whom Esay calleth a Nursing Father of the Church Esa 49.23 2 Sam. 5.1 and by the tenne tribes was acknowledged to be their Pastour And so indeed he was although in a differing manner from the Pastourship of Priests And yet not so farre differing neither as that hee bee * See Bishop Iewell against Hard defence of Apol part 6 chap. 15. divis 1. p. 612 mere laicus for then hee must bee tyed altogether to the State and meddle nothing with the Church in matters Ecclesiasticall how negligently wrongfully or disorderly soever he see things to be carried But being the keeper of both Tables he must have an eye to the Church as well as to the State not onely ordering that the Church be obeyed but that Bishops and other Priests doe their office as well as they who belong to the affaires of the Common wealth Yea in a word he is to mairtaine Gods worship K. Iames in his Apol. for the oath of allegiance pag. 108. printed Anno 1609. as well as the peoples welfare for thus as that second Salomon hath recorded doe godly and Christian Kings within their owne dominions sit to governe their Church as well as the rest of their people assisting the spirituall pover with the temporall sword making no new Articles of Faith but commanding obedience to be given to what the word of God approveth suffering no Sects and Schismes but reforming corruptions and also ordering that a decorum be observed in every thing that thereby the inward dulnes of the heart may bee the better awaked to a more reverent respect both towards God and his holy worship for if the outward beauty of Churches stirreth up devotion then much more the decent and comely manner of the service there Both doe well and well is it when both can bee found to goe together Now if any should suppose that this power of a King takes away the power of Bishops I answer that they are much deceived For this is not to annihilate or take away the jurisdiction or power of Bishops but to nurse cherish and oversee it For the Christian Church had Episcopall power granted as afterwards shall be shewed before ever there was any Christian
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
what dost thou here if thou art too pure to be one among us Verily might these men have their wills there should be no face of religion nor order in the Christian world They professe themselves to be Hearers but if you talke with them they are then become Preachers rather then Hearers bragging that Lay-men know the meaning of the Scriptures as well as Priests and therefore need none of their directions excepting when they direct according to what is already fixed in such a peoples fancy For I know well enough the bent of their bowes either we must preach what and how they will heare or they will not heare what or how we preach All or the most of them hate a written Sermon as abominable But as before they might have remembred not only that the Scriptures are not of private inter pretation and that the Priests lips are to preserve knowledge Mal. 2 7. Jer. 36. Baruck 1.5 and that inquiry is to be made at his mouth so also now that Baruck wrote at the mouth of Ieremie that is as Ieremy did indite so Baruck wrote Yea and Baruck also declareth that he wrote and read his owne Sermons To which purpose I may likewise adde what I have often read in the stories of the Church of one Atticus Bishop of Constantinople who preached many Sermons yet because they were done extempore 〈◊〉 l. 7. c. 2 Non ejus genoris fuere saith mine author ut merito vel ab auditoribus studiose perdiscerentur vel monumentis mandarentur literarum ad posteritatem But what care they for this and therefore to please the fancies of not a few we must roll out our Sermons without premeditation or else their tongues are fierce against us And now because every one will not produce such abortives nor doe the worke of the Lord so negligently for feare of that curse in the Scriptures they cry out and say We have an unpreaching Minister Ier. 48.10 a dumb Dog an idle Drone not at all considering that even they themselves are in the meane time possessed with that Divell which makes them deafe For if it were otherwise they could not but be better husbands and huswives of what they have heard and shew the truth of their zeale by the light of their practice Beside which this also should be remembred that as all have not received a like measure of gifts so neither have all a like measure of strength but are impaired either through age sicknesse want or other calamities Now in such cases if they stand so much upon Sacrifice that they forget Mercy where is their charity But do I speak any jot of this to beget a dearth of Sermons it is farre from me for I know that there is no famine like that of the Word Doe I not rather speake it to correct our Schismatickes in their idle wandrings and to inkindle the fire of a godly zeale in them towards the orders of our Church and forme of our prayers They may remember if they please that Hee who was daily teaching in the Temple said also that his Fathers House was an house of prayer not to one only people but to all nations Math. 21.13 Nay more there is this order to be observed in Gods service that prayer is to have the first place For We will give our selves continually to prayer and to the ministration of the Word say the blessed Apostles Act. 6.4 Or againe Doe I speake it to incourage the idle to goe and hide their talents glut themselves with pleasures or leave the Word to follow the world That be also farre from me for he that hath the meanest gift Math. 25.28.29 1 Tim. 4 14.15.16 as by using it he may increase it so by hiding it he may chance to lose it And therefore let every one of God's Ministers be conscionably carefull to feed that flock over which the Holy Ghost hath placed him to the utmost of his power and withall let his sheepe know that they are bound to hearken and listen to him and not forsake him to follow strangers For if the worst be said of him thus set over thee that can be I hope he will be able so long as he is with thee Act 15.21 to preach unto thee as Moses was preached being read in the Synagogue every Sabbath day or as the Epistles of Saint Paul were preached in the Churches wither he sent them 1 Thess 5.27 Act. 16.4 or as the orders of our Church injoyne us by the reading of Homilies Can 49. All which is called Preaching and may without question be profitable to such as apply themselves to be taught thereby Rom. 10.17 Mark 4 24. 1 Tim. 4.2 Esa 18.1 Heb. 4.12 For as faith cometh is increased and mannersamended by hearing and hearing by the Word of God So also by this kinde of hearing in which or in nothing you heare the Word of God For it came to passe when Shaphan read the booke of the Law before the King that herent his clothes 2 King 2◠11.19 enquired of the Lord humbled himselfe and was moved in his heart as the Scriptures beare us witnesse in 2 King 22.10.11.19 And last of all neither is it but the opinion of Martin Bucer that our Homilies were penned by some eminent Preachers such as that age did then afford of which kinde of Preaching * Sunt sanè quidam qui henè pronunciare possunt quod si ab altis sumant eloquenter sapienter est conscriptum memorie que commendent at que ad populum proserart si eam personam gerunt non improbe faciunt Aug. de doct Christ lib. 4. Saint Austin well approveth as may be seene towards the latter end of his fourth booke De doctrina Christiana For if he holds concerning some in his time who knew better how to pronounce then to make a Sermon that they did not amisse to seeke the benefit of their people by preaching what others had written then it must needs follow as an order fit to be embraced that we neglect not the reading of Homilies at such times as we have no other Sermons for hereby having the more time to provide us our owne Sermons will be the better and fitter to be preached They who have a charge under them and be not able to doe this if aged must be helped if indiscreet and ignorant doing things ridiculously or abusing things they meddle with ought to be removed for they have but crept in to the dishonour of the Ministery like him among the guests and want their wedding garment Wherefore all these things being well weighed they be more nice then wise more rude then learned more envious then charitable who inveigh so much at they know not what 4. The last are next Let them be summed up and thus they stand The wandring hearer the wondring or curious hearer the accidentall hearer the pleasing hearer the scoffing hearer the criticall or cavilling
me close up this point and say Auris bona est quae libentèr audit utilia prudentèr discernit audita obedientèr operatur inteliecta Meaning that That is a good eare which willingly heareth things profitable wisely discerneth things heard and obediently performeth hirgs discerned For as Hierom speaketh Ille plus didicit qui plus facit He hath learned most who practiseth or doth most 2. And now from Obedience unto Doctrine I passe to that of Government This hath relation to those Fathers in especiall who as the Apostle saith are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.17 Praelati that is such as are set to have the oversight and government of the Church watching labouring for the good of mens soules not only like unto other ordinary Priests where when occasion shal require who are indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est intendere but much more in caring for the Church as men peculiarly set over it and are therefore said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est superintendere supervigilare For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one thing and belongs to every Priest but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is another and pertaines solely to such of the Clergy as have a Key of Jurisdiction as well as a Key of Order These then are they who as I said doe watch and labour for the good of mens soules not only like unto other ordinary Ministers where and when occasion shall require but much more in caring for the Church as men peculiarly set over it to see to the preserving of peace and truth order and decency in Gods publike worship without which neither could the Church consist nor Gods worship be maintained but soules sinke for want of helpe Such watchmen then are not set up in vaine but are without doubt as needfull as was pitch was for the Ark of Noah to keep it from drowning under the waters Obey them therefore and submit your selves unto them 't is the voice of God and not of man which calls you to it Heb. 13.17 Nor is there cause why ye should refuse it For if the politicall lawes of even Heathen Princes Rom. 13.1.5 Dan 3. Acts 4.15 are to be obeyed for conscience sake except where they enjoine disobedience unto God then much more these that are for the maintenance of truth concord order and decency in his publike worship Or if you will take up the reason thus Civill powers appertaine to the defence of corporall life and civill society and cannot therefore be disobeyed without detriment to the Common weale But powers Ecclesiasticall have to doe with Religion and the worship of God They meddle with men not as men but as men called to lead a spirituall life and therefore cannot be disobeyed without harme or detriment to that end for which they were first ordained Or thus there is but one God who is the authour of both powers so that if we must obey on the one hand we may not disobey on the other except we make it a thing of nothing to fight against the ordinances of our heavenly Father Tit. 3.2 Put them in remembrance saith the Apostle that they be subject to Principalities and Powers and that they be obedient This for the one So also Obey them that have the over sight of you Heb. 13.17 and submit your selves for they watch for your soules That for the other Herein agreeing to the doctrine of our Saviour delivered by himselfe Goe and tell the Church Math. 18.17 and if he refuse to heare the Church let him be unto thee as an Ethnicke and a Publican Christian Princes have indeed to doe in these things as in the rankes of Church Governours I have already shewed but not to the disanulling of the power For they be sent of God as Nursing Fathers to his Church and are therefore to defend and maintaine the power thereof against all sorts of opposites that oppose themselves against it And verily a law and custome of the Church was heretofore of greater weight than to be of light esteeme The ancients thought it to be a good argument of it selfe alone to convince others in their strugglings Hereupon that holy Father Saint Austin could urge This is the authority of our Mother the Church Hoc habet authoritas Matris Ecclesiae Hoc Ecclesia commendat saluberrima authoritas Premitur mole Matris Ecclesiae c. In which testimonies we see that this blessed pillar of Gods House accounted the Laws and Ordinances of the Church to be a strong and conquering weapon against the adversaries of the Church But such are the humours of these times and so thwart to all lawfull authority that one and the same act which would be willingly performed if it were left to every ones free choice may not be done when it comes backt with authority For though it were accounted lawfull or indifferent before is now as if the nature of it were altered or not so warrantable as before it was commanded Why else doe they question what the Church enjoyneth and like quarrelsome high-minded people love to dwell in the fiery flames of contention It is a signe of some distemper a distemper that commeth of an heat or humour of pride for as Solomon speaketh Only by pride commeth contention Prov. 13.10 but with the well advised is wisedome But what care they for that for let it but be that they may cry loudest and have the last word they are still bigger in conceit and falsely take it as a truth that they have answered all sufficiently whereas on the other side a modest disputer knoweth it is to little purpose to contend with a man full of words or reason with a resolved and selfe willed opposite Quid prodest Simiae si videatur esse Leo But be not you who are such See the 2d Epish to Tim. chap. 3. 2 Pet. 2.10 be not I beseech you so heady high-minded fierce despisers of government presumptuous selfe-willed c. as to disobey or speake evill of dignities for these are humours best befitting the lewdnesse of lawlesse persons and loosenesse of licentious livers who have indeed an outward forme of godlinesse but have denyed the power thereof witnesse their creeping into houses to lead captive simple women who as the Apostle speaketh are laden with sinnes ◠Tim. 3.6 and led with divers lusts These are like Iannes and Iambres which resisted Moses as if God had not given him that power and authority which he had After whom was Corah and his company a seditious sect but smarted for it by a suddaine judgement Or to speake with Saint Peter 2 Pet. 2.10 They are bold and stand in their owne conceit not fearing to speake evill of them that be in place of dignity or authority especially against men of the Church But as Saint Iohn saith of Love so may I say of Obedience namely How can they obey God whom they have not seene if they will not
obey the officers of his Church whom they have seene For as judicious Hooker truly speaketh It doth not stand with the duty which we owe to our heavenly Father who is the universall Father of us all that to the ordinances of our mother the Church we should shew our selves disobedient Let us not say wee keepe the Commandements of the one when we breake the Lawes of the other for unlesse wee observe both we obey neither And againe seeing Christ saith he hath promised to be with his Church untill the end of the world her Laws and Ordinances cannot be contemned or broken without wrong and despight to Christ himselfe Neither doe the words of Solomon but tend to the same purpose For he doth not only say Prov. 1.8 Heare thy fathers instruction but addeth also and forsake not thy mothers teaching By Father meaning either God who is the universall Father of all creatures or the Pastours of the Church who are sent of God as Ghostly Fathers to teach and instruct the people And by Mother meaning the Governours of the Church as even the Genevae note declareth Or more plainly thus They who teach and instruct thee in the Word must be heard and not only so but even the laws and directions of the Guides and Rulers who sit to governe may not be neglected And what our Saviours doctrine likewise is concerning this you have heard already and may heare more afterwards when you have read a little further In the mean time if I be desired to speak more plainely concerning the word Church What is meant by the word Church and of changing the phrase from Father to Mother whose lawes must be obeyed My answer is that here is not meant the whole popular or collective company of beleevers but the Church in her Officers which is differing from the popular and promiscuous bodie thereof For the Church is either representative or collective By the first is meant onely the spiritualitie and chiefely the governing Fathers or highest Priests By the second all others as well as the former them and all who live within the compasse or pale of one the same Church And because the whole Church together is oftentimes resembled to a woman bringing forth and nourishing up of Children unto Christ we sometimes alter the phrase from Father to Mother although we speake but of the Church in a representative bodie where by a Synecdoche one part is put for the whole But I proceed A twofold objection And here some object that the Church officers either bring in rites and orders at which their conscience stumbleth Or secondly that Bishops ought not to have any Courts Ecclesiastical for the correction of those who break such lawes as are sayd to be the lawes of the Church Answer â— Answ to the first objection Who can speake more like loose Libertines then these But I answere more distinctly First See the Conference at Hampton Court pag. 66. that it is an ordinarie thing for those who affect singularitie to turne all into a subtill inquirie rather then into an harmelesse desire of being satisfied and under an outward cloake of religion and conscience hypocritically to cover the grossenesse of their disobeience which is as Christ sayd of the Pharisees They doe things under pretence For it is to be feared that some of them which pretend weaknesse and doubting are as King Iames observeth strong enough and such as think themselves able to teach the King and all the Bishops of the Land In which case there is I thinke no better way to cure them then that Aarons rod should devoure their Serpents otherwise they will not only hisse against but also sting where they can the bosome of the Church Now in this perhaps as their custome is they will be ready to complaine of cruelty and persecution But doe they not know Non est crudelit as pro Deo pietas as saith Saint Hierom Zeale for God and the Churches peace is no cruelty neither are they persecuted whom the hand of Justice punisheth for breaking the Law They may beare the world in hand that they suffer for their conscience and abuse the credulity of the simple herein but wise and moderate men know the contrary For as Seminary Priests and Jesuites give it out that they are martyred for their Religion when the very truth is they are justly executed for ther prodigious treasons and felonious or treacherous practices against lawfull Princes and Estates So the disturbers of the Churches peace pretend they are persecuted for their consciences when they are indeed but justly censured for their obstinate and pertinacious contempt of lawfull authority Could they well remember it 't is they who be the true Ismaels not ceasing to infest their better brethren making head against their Heads and crying out like unto Libertines that all their Christian liberty is destroyed And why but because in these matters of order the private fancies of every idle head or addle braine may not countermand the warrantable authority of a publike Law nor set downe such Rites as shall better please them or in their judgements be thought more fitting then such as the Church ordaineth This were indeed to invade anothers right to give Lawes to our Law-givers an Husteron Proteron and therefore may not be Nay were it so that every man should be left to his owne liberty then look how many Congregations so many varieties There would be I dare say little or no concord but in diversities and disagreements and so the Church of God in one and the same Kingdome should be rent and torne most miserably The fourth Councell of Toledo had an eye hereunto Symson hist of the Church lib. 4. pag. 527 and did therefore in the second Canon thereof enjoyne one uniforme order in their Church service And surely seeing Christ's coat was without seame there is no reason why in one and the same Kingdome the orders should be different It were rather to be wished that the whole Catholicke Church throughout the Christian world under her several governours in every Kingdome or Church Nationall were ordered after one and the same manner but because this cannot be in every respect either in regard of the places times or conditions of the people it is left to the discretion of every Church to appoint such as shall best serve them for decency order and edification For if they be destitute of these properties they are but brutish and insignificant altogether unfit to stirre up the dull minde of man to the remembrance or expression of his duty to God For as it is with Tongues so with Ceremonies if they be darke and obscure or not understood they cannot edifie Many such are at this day in the Church of Rome and I thanke God that we of this Church are free enough from them It were well therefore that what appertaines unto us were better observed for in the generall their institution is divine
to prevent a probable but contingent inconvenience as even the Authour of the Holy Table hath declared Furthermore doubts saith another may be of two kindes either Speculative or Practicall If a doubt be only speculative of the lawfulnesse of such things as lye in a mans owne liberty to doe or forbeare then to doe a thing doubtingly is a sinne Rom. 14.23 But if the doubt bee practicall and the matter of it a thing commanded by authority that doubting doth neither infer nor excuse disobedience Heb. 13.17 The exceptions from this Rule are very few to wit in cases only when Superiours command that which doth expresly oppose an Article of our Faith one of the ten Commandements or the generall state and subsistence of God's Catholicke Church So then bee a man never so zealous strict of life or highly esteemed for his personall endowments yet he may be more timerous than he needs or contentious than hee should For it were a madnesse not to know that the most sanctified and zealous men are men and may therefore have some faults as well as others For though all be not guilty of sinnes in one kind yet In multis labimur omnes in many things wee sinne all And if all in many things then the best have some faults and this whilst thus is one even among those of high esteeme be all their other actions never so good zealous devote or what you please to call them One did I say Yes and that a great one too why else is disobedience likened to the sinne of witchcraft and every soule without exception commanded to obey and submit as formerly hath been shewed Nor is it but augmented also in regard of circumstances for whilst they whom we take to bee good men shall stumble and refuse to yeeld to the government under which they live others are the sooner brought to doe the like and so the Church troubled not only by themselves but by such also as are too forward to tread in the steps of their proceedings Let them be loath therefore to cherish such timerous conceits as shall from an errour in judgement make them at the last be guilty of some sinful practice arising from thence For no mans goodnesse is good in this nor may exempt them from the obedience unto Lawes nor make them be * 1 Pet. 4.15 priviledged to put their hands into bad actions especially since such mens immunity would but incourage others to presume upon the like favour Saint Paul I confesse speaketh to the Romans Let not him that eateth despise him that eateth not and let not him that eateth not judge him that eateth Rom. 14.3 But from thence can bee no warrant to take liberty either for conforming or not conforming for the case is not the same There the marter of difference was not onely indifferent in the nature of it but was also left so as concerning the use the Church had set down no Law concerning it But is it so with us 't is not and therefore obedience is required on our parts without any question for conscience sake we are else no dutifull Sonnes of the Church but a peevish and perverse generation who are not afraid to act the Vipers part within the bowells of our holy Mother I shall tell you what Saint Austine did That pious Father once in the behalfe of his Mother Monica consulted with Saint Ambrose about the like occasion about matters of ceremonie For she being doubtfull what to doe he went to Saint Ambrose who told him thus When I come to the Church of Rome I fast on the Saturday and when I am here I doe not So thou also unto whatsoever Church thou commest follow the orders thereof if thou wouldest not scandalize any nor have any to offend thee which when he had told to his Mother she rested satisfied In which regard even Saint Austine also giveth this counsell In his rebus in quibus nihil certi statuit Scriptura divina mos populi Dei vel instituta majorum pro lege tenenda sunt Neither doe our owne Stories of the Church but tell us that even such as suffered Martyrdome for the truth made no scruple of conscience against the orders of our Church Bucer for his owne part approved of our English Liturgie although at the first he made some doubt Bishop Ridley went to the stake cheerefully wearing a Tippet of Velvet and a corner Cap and yet as that good old Father Latimer Prophecied at his burning there was such a candle lighted in England as shall never be put out Iohn Philpot was an Arch-deacon and Dr. Rowland Taylour used the Service booke to his great comfort all the time of his imprisonment and commended it at his death a the last token of his love to his deare wife Master Hullier also a godly Minister burnt at Cambridge most joyfully embraced the sayd booke even in the very flames These you will say were good and gooly men but had they sacrificed their lives in a factious quarrell against Clericall habits or other comely ceremonies of the Church enjoyned by King Edward the sixt their Religious Soveraigne the authour of the Acts and Monuments had never numbered them among the glorious Martyrs of Christ as a reverend Doctour well observeth And now also secondly An answer to the 2d objection whereas some make doubt of the lawfulnes of Spirituall jurisdiction or Courts Ecclesiasticall I think there is enough in the former answer to yeeld satisfaction even in this here therefore I shall need to say the lesse For can a Superiour have power to make Lawes and not have power to punish where they bee transgressed or shall the civill Magistrate not hold his sword in vaine Rom. 13.4 and must the Prelates stand for cyphers with their keyes No sayth our Saviour Goe and tell the Church Math. 18.17 But to what purpose if there be in the Church no power of jurisdiction Yes to perswade say some or to rebuke with words Nay sure 't is more then so for in our Saviours speech there is mention made of binding and loosing Verse 18. And what will you sayth Saint Paul shall I come unto you with a rod 1 Cor. 4.21 or in love and in the spirit of weekenesse that is as one truely speaketh will you be perswaded by faire words or shall I exercise my judiciall authoritie over you shall I punish you For punish sure he might or else it had beene to little purpose to have told them of his Rod. But to put all out of question see what the Apostle writes to Timothie the first Bishop of the Ephesians namely that against a Priest or Elder he must receive no accusation 1 Tim. 5.19 under two or three witnesses where I would that you marke these particulars viz. That here is an accuser here is a person accused here is an examination of witnesses here is a judgement and deciding of the matter therefore here is an exercise of
jurisdiction and a Court for determining of Ecclesiasticall affaires What then remaineth but that the Officers belonging to such Iudicatures make uprightnesse their ayme that thereby all just cause of scandall may bee taken away from these their lawfull Courts For when they have done their best either ignorance or malice or both will be readie enough to traduce them and therefore so much the more are they like to be exclaimed against when indirect courses are plaine and manifest But herein care must be had that the scandall of injustice be not layd upon such as are free enough from it If some base minded under Officers abuse their places it is no good argument to prove that therefore Bishops are maintainers of unjust practises For we know for certaine the Church like a carefull Mother hath provided Laws to suppresse such abuses as she feared might be fostered in these her Courts Witnesse those many Canons concerning the jurisdiction of Arch bishops See the Canons of out Church Bishops and Archdeacons yea concerning Iudges Proctors Registers and Apparatours As in Canon the 92. that none bee cited into divers Courts for Probate of the same Will And in Canon 115 that Ministers and Churchwardens bee not sued for presenting And in the 116 and 117 Canons that Churchwardens bee not troubled for not presenting oftner then twice a yeare excepting at Visitations or that the custome of the Dioces be otherwise And in Canon the 121 that none be cited into severall Courts for one and the same crime but that the officers cerrifie each to other what hath beene presented to them And in Canon the 123 that no act be sped but in open Court And in Can. 127. 128. that Iudges and Surrogates be well qualified And in Canon the 129 that no Proctors retaine causes unlawfully And in Canon the 133 that Proctors be not clamorous in Courts And in Canon the 134 that Registers abuse not their places And in Canon the 135 that no Ecclesiasticall officer exact more than his ordinary fees And in Can. 136 that a Table of their said feees be set up in open view in Courts and Registers And in Canon the 138 that Apparitours shall not take upon them the office of Promoters or Informers for the Court. All which had beene never done if the Prelates had intended the upholding of wrong and robbery for by these Constitutions it well appeareth that they are no wayes bent to countenance the courses of unjust proceedings but to punish and subdue all such offenders And therefore to be as many I thinke are too ready to blame Bishops for maintainers of pouling Courts is as one truly speakes a matter in a slanderer to be punished and not a fault in a Bishop to be blamed In a word such is the generall loosenesse of these miserable times This was proved true a long while since as may be seen in an old ancient booke called an Admonition to the people of England printed anno Dom 1589. that all kinde of justice among too many is growne into hatred and contempt and men disdaine to bee ruled by it And therefore when they are called convented and punished for such things wherein they have offended or be bridled from that they would do disorderly they grudge at it their stomackes rise against it and thinke all that is done to be unlawfull although it be never so just And because they are not able otherwise to be revenged they cry out that they be cruell and pouling Courts But as I said before in advice to officers Let uprightnesse be their ayme so now to offenders in the words of God by his holy Prophet Esay 5.18.20 21. Woe be to them that draw on iniquity with cords of vanity and sin as it were with a cartrope that call good evil evil good that put light for darknes and darknes in the stead of light that thereby they may the better nouzle themselves in feigned colours and imagined excuses although in so doing they do but like unto that wicked generation Who curse their Father and doe not blesse their Mother I should now come to the next particular were it not that stil I find another thing which the factious first and others next distaste and sleight too much And that 's the celebration of such holy dayes as they who live within the pale of our Church are urg'd to keepe But let mee tell them that in this they also go astray For though some sticke not to affirme that it is a * This they affirme because the Commandement saith Six daâ—es 〈◊〉 on shalt labour breach of the fourth Commandement and so a sinne to make more Holy Dayes than one in seven yet shall they never be able to prove why it should be a sinne rather now than heretofore For shall the Iewes be no transgressors of the Law though they have more daies than their weekly Sabbath and must the Christian offend in consecrating dayes beside the Sunday Yes say some for they were led thereunto by God's expresse command For some I grant they were but for other some againe they were appointed no otherwise than their Church ordained Ester 9.21 For did they not every yeare solemnize and keepe holy the fourteenth and fifteenth day of the moneth Adar in remembrance of their great delivery from the treason of Haman 1 Mac. 4.59 And had they not likewise their yearly feast of Dedication Ioh. 10.22.23 for the observation of which there was no precept and yet Christ himselfe refused not to observe it with them 'T is sure they had And therefore to say Sixe dayes thou shalt labour and not let to keepe holy any other day than one is an idle cavil and scarce worth the answering Howbeit for thy further satisfaction take this also with thee that God who might challenge all our time for his worke doth there shew that he is willing to remit * Which part is ordinarily six dayes though not alwayes as the Iewes themselves do beare us witnesse part of his right for thine owne workes yet so as he doth not restraine thee from doing publike service to him on any of those dayes which the Church shall appoint for except there be superstitious ends aymed at on the dayes set apart this which I say must needs be granted But say some againe though we yeeld to the observing of such weekly dayes as are either in honour of the Saviour of the world for the diverting of some judgment or for the testification of thankes for some great benefit yet why should the Church presse upon us the keeping of Saints dayes too as well as these Why because the righteous shall be had in everlasting remembrance as the Psalmist speaketh Psal 112.6 and the memory of the just be blessed Prov. 10.8 as the sonne of the Psalmist hath expressed Or because of that knot of fellowship which is betweene the dead Saints and the living this being that Communion
the Temple at Ierusalem was stricken with a palsey and died miserablie 1 Mac. 9.55.56 Heliodorus and his companions who came to take away the holy treasures both saw and felt the power of God against them Antiochus 2 Mac. 3.24 who had spoyled the Temple 2 Mac. c. 5. c. 9. vowed to make Ierusalem a place of buriall was in the height of his pride pursued by divine punishment Iudas John 12.6 Matth. c. 26. c. 27. who first of alrobbed Christ and afterwards sold him to the chiefe Priests became his owne accuser judge and hangman Ananias and Saphyra Act. 5.3.4 for keeping backe part of what they had devoted to the Church were suddenly destroyed which fact of theirs as Saravia hath well observed though it were more excuseable then if they had done so with others monie could not avoyd the high hand of Heaven and therefore remaines as the great terrour to all Christians Their death was coelitus immissa and therefore God therein declared that even now in the times of the Gospel he himselfe is a punisher of these wicked offences Nay more in that example may be observed First that God is well pleased to see us dedicate our goods to holy uses Secondly that things so dedicated are after that act none of ours and therefore may not be taken backe againe or detained from that use for which they were devoted without the danger of that great impietie which calls for a direfull judgement to attend upon it Of which nature bee our Bishops lands Gleabe lands and such like other portions given to the Church by pious Princes and other zealous Christians I doe not say that Abbie lands are of the same nature For as it is certaine that the Popes and Monkes did in many things rob the Church of what belonged to those who did the services therein So they did also in as many things or more robbe and wrong the Common-weale which was done not upon the calling and planting but upon the corrupting of Churches whereas the lands of Bishopricks were given presently upon the planting of Churches before they were corrupted with prevailing Heresies or Superstion Dr. Carlton of tythes c. 5. no storie being able to shew that ever there was a Church planted in the best times but either lands were committed to the government of the Bishops for the use of the Church and them in their government or else the price was brought to them who had the government as in this of Ananias and Saphira is apparent And therefore though such Ecclesiasticall possessions as they commonly called them which were gotten by fraud or force and usurped against all right or given at first to a meer esupersticious use Sarav of the honour and maintenance of the Clergy c. 7. are in the power of the chief Magistrate to take them away and employ them to better uses yet on the contrary what hath lawfully been given to the Church received is without doubt consecrated to God nor may without sacriledge be otherwise transferred In which regard the Impropriations also though taken from the Monkes who tooke them from the Church cannot be of right given to any other use then to the upholding and maintaining of Gods worship and those who do the services belonging to it Thirdly and last of all from hence we likewise learne that they who do either keep back or take away any part of that portion lawfully devoted doe it because they want the true feare of God or as it is in the words of that Text because Sathan hath filled their hearts See the whole passage in Acts 5. And againe how many Stories relate the plagues which fell upon Iulian for his Apostacie and Sacriledge who in derision of Christ and Christians when hee had stripped the Church and Bishops of all they had told them that in so doing he had an especiall care of their soules health because the Gospell commended poverty to them We also know what became of that other Iulian this mans uncle viz. how his privie members first Sozom. lib. 5. c. 7. and afterwards his other parts rotted and corrupted for his sacriledge scorne and blasphemie the rottennesse whereof turned so fast into filthie vermine that no phisicke could helpe him Theod. lib. 3. c. 12.13 Neither are we ignorant how miserable was the end of that scoffing Felix formerly mentioned Besides which Malac 3.9 even the very negligence of paying Tythes and Offerings hath beene punished And although all and every offender against the Churches right hath not on the sudden met with speedie vengeance yet let not this embolden any for God punisheth some with sudden and remarkeable judgements that others may take warning But if after all they will not be warned he is as just to them in what way best pleaseth him as to others guilty of the like wickednesse They fare no better then their Predecessours their judgement sleepeth not It is a favour if men could see it that hee proceeds many times but slowly to revenge But his patience being abused he turnes his favour into the more bitter frownes and so though it be Lento saepe interitu yet it is certo tamen to every one not freeing themselves out of that snare wherewith they are taken Remember therefore that Optimum est aliena frui insania or to be warned by another mans harmes is a great happinesse Or otherwise thus The wrath of God sayth one is either a ruine suddainly throwing downe or a net catching and after a certaine time destroying Yea the Lord threatneth that sometimes Ephraim should finde him as a moth Hos 5.12.14 sometime as a Lyon As a Lyon hee devoureth speedily and as a moth hee consumeth by degrees Which is fitly applied to the Robbers of the Church for whil'st they are bent wholy upon the prey they forget the snare and on the sudden are not able to feele it Yea though for the present they bee frolicke fresh and flourishing yet their foundation â—ayleth as being built upon the devouring quick sands of covered quagmires And therefore a man cannot be better secured from this sometimes slow comming evill then by removing the moth which unremoved must needes consume him I say no more For aliter perit navis sentina neglecta aeliter obruente fluctu sed utroque perit They bee the words of Bishop Andrewes in his learned Posthumus I might now make mention of the Heathens but I suppose it needlesse for although they have been punished by an invisiblehand for robbing of Idol Temples yet it was by the Devill who being Gods Ape strives to come neere him in the imitation of such things as shall best make for his owne purpose as is seene in that answere which he gave to his Priests at Delphos when Brennus with his Souldiers came to robbe the Temple there Livius lib. 38. For when they asked counsell of the Orâ—cle what they should doe he willed them to
For as in the case of divorce Christ sent the Scribes and Pharisees to see how it was Ab initio so in this case of maintenance for Gods Ministers Inquire of the old wayes and when you find that in the beginning it was not so as sacrilegious persons now would have it nor commanded since that it should be so you may conclude without any more adoe that the Quota pars is still a tenth And indeed that wee may bring the totall of this dispute home to the Apostles Text that very way of paying tithes is a reall communication of all kind of goods whereas in stipens taxing of houses or rating of persons cannot but bee much errour Pars celatur pars subducitur ausim dicere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnia bona non communicantur saith that famous (*) Bishop And. in his Posth De decimis pag. 148 Worthy of happy memory And againe secondly that it ought stil to be as in diebus illis St. Paul †1 Cor. 9.13 14. in another place speaks it more plainely expresly setting downe the practice of the Old Testament for a President unto the New He fetcheth proofes (*) Deut. 2◠1. from Moses awnot only to confirm the equity of providing maintenance for Gods Ministers but also to shew and confirme the manner how even to the measure thereof For it must be granted Dr. Carlet of tythes c. 4. that the Apostles words concluding sometime certainly doe rather conclude that which was the ordinary maintenance commonly received in the Church than that which was never in use insomuch that as the Levites lived by tthes and offerings so should we For it is in the Text plainely and directly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even so Even so hath the Lord ordained that they who preach the Gospel should live of the Gospel And if even so then by tithes and offerings for so was the Ministery of Law maintained Nay marke it yet a little better and it cannot but be yeelded that whereas the Apostle saith The Lord hath ordained that they who preach the Gospel should liue of the Gospel there must be some ordinance of the Lord shewed concerning this of which hee speaketh but none can be shewed excepting that of old The Apostles times were extraordinary and such as they could be where Persecution put all things out of square yea such as they could be in the first founding of a Church the Planters and Waterers being sent from place to place and things not setled till a long while after as anon shall bee further shewed Here therefore was no ordinance for a continued maintenance Their taking of benevolence proves no such thing no more than their going from place to place proveth that a Church should be always unsetled And therfore his Ordinance was of old so this Even so can plead for nothing else to bee ordinarily received than tythes and offerings for Even so hath the Lord ordained And why Even so or after the same manner but because Gods part is certainly annexed to Gods worship the rate or measure whereof beside offerings is said to be a tenth of all that wherewith the Lord yeare by yeare blesseth his people this being that maine and principall tithe Deut. 18.1 which in Deuteronomy is called the Tythe of Inheritance as afterwards more fully shall be shewed Bullinger in the tenth Sermon of his fift Decade speakes not so much of tithes as of stipends to bee given to the Ministers of the Gospell yet when hee commeth to this of Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even so hath the Lord ordained hee then concludeth thus But I judge saith he this especially to be observed which the Apostle speaketh in plaine words viz. That the Lord instituted his Ordinance concerning the maintenance of the Ministers unto the imitati 〈◊〉 of the ANCIENT LAVVES of of the Iewish people Hereof wee gather that wee misse not much the worke if in this and such like cases wee doe not utterl reject the ancient institutions of the Fathers Thus he Another speaking of our owne countrey saith Here onely was the errour of that marke the King did not restore the Tenths to the constant maintenance of the Ministery which portion whether it now belong to the Church or no Iure divine I intend not to dispute pro or con But this I dare say Gods owne order hath manifested it to be both competent and convenient for that purpose beyond all old exceptions or new inventions and so proves it to agree with the Law of Nature if not to flow immediatel from thence deserving therfore to live after the honourable buriall of the Ceremoniall Law as it breathed long before it Thus that other Neither thirdly is it but that in the seventh Chapter to the Hebrewes Levi is said to pay tythes unto Christ because Abraham in whose loines Levie then was paied tithes to Melchisedech the type of Christ which whether it bee pertinent to our right and claime who are the Ministers of Christ I shall need to say little Only this I would should be well observed that as under the Law it was not so much the Levites as God by them who received this sacred tribute So before the Law not so much Melchisedech as the Lord in Melchisedech yea and now also under the Gospel not so much the Ministers as Christ receiveth Tythes For hee saith the Apostle Of whom these things are spoken is Christ our Lord who sprang out of another Tribe then that of Levi even out of Iudah Heb. 7.13 14. Quod debehat Ahraham Deo solvit in manum Melchisedeck saith Calmin Calvin in Heb. 7. That which Abraham owed unto God hee paied into the hands of Melchisedeck Or as Saint Chrysostome speaketh Abraham the Father of the faithfull Chrysost hous 5. adversus Iudaeo paying his Tythes to Melchisedeck shadowed out all the faithfull paying Tythes unto Christ Againe Tythes payed to Melchisedeek are here brought by the Apostle to prove not onely the greatnesse but the perpetuity of Christ's Priesthood and therefore Tythes ought to bee payed as long as Christ's Priesthood standeth And as I said before although the Priests have alwayes received them yet the originall right is none of theirs They have them but by way of Deputation or Assignment and this but once made manifest by any written Law Howbeit that once was enough because the end was ever the same namely for the service that they do This very end made it be practised in Nature towards them that then were the Lords Priests though (†) Bishop Mount against Mr. Seld. ◠1. pag. 210. no doubt the Patriarkes had for this as for all other points of Divine service speciall instruction and direction by Illumination Angelicall information or divine Revelation which was the Pedagogy God trained them up in untill that Scripture came in place wherein the Assignation and reason of it was recorded And from thence also it was that before the Law
at their payments to the Church Poore or to their Ministers The Prodigall thinkes all too little for himselfe and therefore is loath to spare any thing from the feeding of his owne unthrifty vanities And last of all the proud like Corah and his company thinke Ministers take too much upon them They scorne they contemne they despise to be ruled by them and therefore being without religion they judge it good policie to curtall the Ministers maintenance that by that meanes they may keepe him under and do what they list Object Oh Object 8 but Christ and his Apostles tooke no tythes they were content with a poore and meane estate therefore the Ministers of the Gospel may not be rich they may not claime the Tenth as their proper due Answ This was as Master Robarts well observeth at the first the subtilty of the crafty Friars to undermine the Incumbents Answ and beneficed Curates and is now the practise of not a few to seduce such as are either envious or ignorant It is indeed requisite as well for Ministers as for all other Christians both to bee and to seeme regardlesse of worldly things yet must we not be as hee againe observeth either so superstitious as to fling away and abhorre or so carelesse as to despise or specially so bad as to betray that faire portion wherewith God hath endowed our callings Neither againe secondly is it a fit argument to say because things were thus and thus in the beginning of the Gospel under an heathen Magistrate and in such times as persecution made havocke of the Church and put all things out of square that therefore they ought not to have bin otherwise Things were then so well as the times and occasions would suffer not so well as by degrees they came afterwards to be and yet even then could the Apostle urge the Lords ordinance to be still of force and that the Hearers ought to communicate to their Teachers in all their goods Which liberty though lawfull they could not but suspend for a time for feare of hindring a new plantation and so the Apostle speaketh in the first Epistle to the Corinthians Chap. 9. Verse 12. Howbeit the fact doth not alwayes prove the Right no not in this very thing as it is at the 4.5 and 6. verses of the forenamed Chapter nor ever were things setled or brought into their due order on a sudden witnesse both our owne experience in what wee have seene as also the experience which Paul himselfe had of the first times why else did hee say That the rest he would set in order when he came 1 Cor. 11.34 And therefore to speake in the words of a learned Writer as Circumcision was laide aside for a time Dr. Carlt. of tythes c. 4. pag 22. whilst Israel travelled through the wildernesse not because the people of right ought not then also to have used it but because it was so incommodious for that estate and time of the Church See Iosh Chap. 5. that it could not without great trouble be practised Even so the use of tythes in the time of Christ and his Apostles was laid aside not because it ought not but because it could not on the suddaine without great inconvenience be admitted And as Circumcision was resumed as soon as the estate of the Church could beare it so tythes were reestablished as so one as the condition of the Church could suffer it Besides the Apostles as their callings to the Ministery were immediate so their gifts were extraordinary and therefore Saint Paul could preach without study and so had much spare time for other busines wherein it was convenient for the present to get his living rather then to require the tythes and offerings as was wont to be done of old by those who did the service And why not require them I have already shewed Wereas wee though God hath given us gifts and these of sundry measures yet without study wee cannot doe so with them as is fit wee should Wee therefore study both to increase them and also profitably to employ them And so doing wee have more reason to claime our just dues then they of the first times For meanes you know is requisite if for no other cause yet for this that wee may bee the better furnished with Bookes and such necessary helpes as may make us the more able to goe on the more powerfully in the workes of our calling praying alwayes for Gods blessing upon our labours and studious endeavours for it is not labour alone without prayer nor prayer without paines-taking that can doe it I my selfe have knowne this example of Saint Pauls working with his owne hands not seldome urged against the honourable maintenance of our present Clergy but we see God be thanked that it is to very little purpose It was not ordinary for all the Apostle to doe the like nor yet out of the power of either Paul or Barnabas to have done other wise For which see the proofe in the 1 Cor. 9.5.6 Moreover tythes were payed to the Priests and Levites in the time of Christ and his Apostles And we know that the Iewish Synagogue must be first buried before these duties could bee ordinarily performed towards the Ministers of the Gospel and so when the Synagogue was buried and the state of the Church of Christ such as could beare the practise of paying tythes they were brought into use in the Church of Christ as formerly in the dayes of the Iewish Synagogue Also in the Churches nonage or first infancy her Ministers were but few and unsetled whereas afterwards they were otherwise and must then be hospitable ready to entertaine and be freely devoted to workes of Charity but without thier due revenew how could they performe any part of this duty for Charity wee know begins at home and a man must first have wherewithall before he can give It was not long therefore before order was taken for their honourable maintenance Something vvas done at the very first vvherein some Churches as Saint Paul speaketh vvere more forward then others were and unto this vvas added daily more and more not in one kind alone Mr. Rob. pag. 61. but in a second Insomuch that in a short space provision was made for the Ministers of the Church two manner of wayes partly by the bounty of well disposed people which tooke place at the first and partly by tythes and offerings as soone as might bee which were paid them More Levitarum as formerly to the Levites And herein Zanchie hath well collected what wee find in ancient Writers viz. that these revenues both of tythes and offerings were wont to be paid to the Bishop of each Diocesse at whose direction they were distributed among the Ministers appertaining to every such division For in the beginning of those times the whole Clergy did in common attend the whole flocke the Bishop and the Ministers for the most part living as it were in common together But