of Comparison in Teachinge Lastly seing Preachinge is a labour the Apostle might well say specially they that labour and yet without making use of any comparison betweene them and other Teachers neither indeede cann it be said that any one that Teacheth at all laboureth not in the worde and Doctryne Theise things considered we have good warrant from this Scripture to collect and affirme That in asmuch as none may deny but that by this speach some were to have double Honour though they Ruled well onely And in asmuch as no Teacher but deservs reproofe if he Rule well onely and Teach not Therefore here is an evidence That the Christian Church was to have in it Elders who were not to be Teachers but Rulers onely This evidence from sacred Scripture for such Governours considered how cann any safely oppose the worke of one of the speciall Angells of the Reformation even Calvin in his restoringe such to the Church of God Doubtless a speciall Act of a speciall Angell of the Reformation is no smale bond unto the rest of the Churches Reformed specially when it hath this Light from Scripture of the correspondence thereof to the Ordinance of God in the first and Apostolically planted Churches Thus having proved that Governours who were not Teachers were yet ordeined by God to be in the Church I now pray that I may proceede to answer certaine questions which may by some be moved coÌ„cerniâ—â— such Governours Some may say If theise were then in the Church yet is there any necessity that such should be now also in our Church I answere Though all Officers and Offices which we fynde by Scripture to have bene in the Church be not necessarily to be now also in our tymes in the Church for vve read of Apostles Prophets to foretell things also of vvorkers of Miracles Speakers of Tongues Interpreters of Tongues c all which being by extraordinary Guifts of the Spirit the Guift failinge the Office and Officer faileth also yet such Offices as might be executed vvithout such extradinary Gifts vvere to be continued in the Church And indeede vvhy have vve Arch-Bishops Bishops Preists and Deacons if not because such were ordeyned in the first plantation of the Church and might be continued by Ordination vvithout any Neede of any extraordinary Guifts of the Spirit As therefore vve are necessarily to follow the example of Gods Ordinance in the beginning for theise so the same example is a bond for the Churches havinge in it also such Governours as now I vvrite of To conclude as in the Reformation we retayne such Cleargy and Offices as which have some evidence in holy Scripture to be planted by Gods Ordinance in the Church in the first tymes so this evidence in Scripture for Governours who are not to be Teachers ought to be a bond to the Church to restore this Ordinance of God to the Church in the Reformation made For seinge vve followe not Tradition vvithout some evidence in Scripture for other Offices of our Cleargy vve ought not to followe the corruption and neglect of Tradition against the Scriptures light yeilded us for such Governours as now I vvrite Let us not therefore kick against Gods Ordinance Let us not despise it as a needeless thinge Let us not bringe downe visitations upon us for such neglect Let us not say all is already vvell Reformed vvhen yet such Governours are not in our Church but rather let us meekely beare the yoake of this Ordinance of God also that so our people and Congregations may hereby be the more Christianly Governed Cann vve thinke that the Neglect of such an Ordinance of God vvill not breede a defect in the vvell Governinge of the Church Doubtless as all the Ordinances of God rended to the furtherance of the Ghospells out spreadinge and well Governinge them converted by the Ghospell so where so speaciall an Ordinance is omitted as is this of plantinge Governours vvho are not Teachers there both the Ghospell vvill the less prevaile and the people also vvill be the more negligent to bringe fourth the fruicts thereof in their life and conversation Doe but looke upon the difference of people and effect of the Ghospell vvhere such Governours are and vvhere they are not restored and by the evidence vvhich experience yeilds be moved to acknowledge the Benefit of restoringe this Ordinance of the Lords Againe some may say How have theise failed all this tyme To this also I answere It is indeede uncertaine hovv but yet seinge vve fynde by the vvorde of God that by Gods Ordinance such vvere planted in the Church vve have good cause to Beleeve that by some corruption of Tradition they failed For my parte I conceave That soone after the Apostles tymes the Church converted all Church Officers into Cleargy and by makinge all Cleargy the use of Lay Governours falled Moreover the convertinge them into Cleargy might occasion that they were not founde in after tyme in every Church because of the insupportable burthen of every Church or Congregations maintayninge of its Charge many Persons Againe some may say Are they then to be Lay Men I answere yes for if God exempt not any as for his Cleargy from labouringe for their owne Meanes but such as Preach the Ghospell none who are not Preachers of the Ghospell are may be accoumpted Cleargy But these as before I have proved were not to be Teachers or Preachers of the Ghospell therefore they were not to be of the Cleargy but of the Laiety And that none but those who Preach the Ghospell exempted as Gods Cleargy from labour may appeare by that which the Apostle 1. Cor. 9 14 saith in theise wordes So also hath the Lord Ordeined that they which Preach the Ghospell should live of the Ghospell And verse 6 he saith Or I onely and Barnabas have not we power not to worke who feedeth a flock and eateth not of the milk of the flock Where we see that it is the Ministration of the Ghospell that conferrs upon any this Priviledge that he is not to worke for his livinge but is to be maintayned of the Charge of Gods People Now Cleargy is as much as Gods Lot set apart to be maintayned of the Charge of Gods people for the Service they do to God for others therefore none but such may be accoumpted Gods Cleargy Moreover if the Apostle argue for this Priviledge from any ones Preaching the Ghospell how shall we vvarrantably ease our selvs of that rabble of Popish Cleargy which by corruption of Tradition Popery would thrust upon us if we understande not the Apostle here that onely they who feede the flock by Preaching are to be accoumpted for Cleargy If it be now obiected that Deacons are Cleargy and yet Deacons Preach not untill they be licensed then I answer That Deacons may be restreyned not for that they may not Preach by right but for that they should first be tried and proved least being yonge Students they preach evell Doctryne through
Israell and Iudah concerninge this matter of orderinge the Church and secondly takinge occasion therefrom to shevv vvherein or in vvhat needefull perticulers I in all humility crave your Royal Povverfull Assistance I. CHAP. OF David we reade 1. Chron 24 3 That he distributed Zadock of the sonnes of Eleazar and Ahimilech of the sonnes of Ithamar accordinge to their Offices in their Ministration Againe Of Hezekiah we reade 2. Chron 31 2 That he appointed the courses of the Preists and Levits by their turnes euery man accordinge to his office both Preists and Leuits for the burnts Offerings and peace Offerings to Minister and to give thancks to praise in the gates of the tents of the Lord. Againe we reade of the same Kinge 2. Chron 24 25 That he appointed also the Levits in the house of the Lord with Cymbals with Viols and with Harps accordinge to the commandement of David and Gad the Kinges Secr and Nathan the Prophet for the commandement noteth this Scripture was by the Hande of the Lord and by the hande of his Prophets Hence vve have evidence that the Kinges Office streatcheth to order the Ecclesiastical Ministers Ministrations accordinge to the Ordinance or Commandement of God therefore Kinges are Gods Ministers to see that such Ecclesiasticall Officers Offices as God ordeyned in the Church be founde in the Church of God vvithin their seuerall Dominions But hovv cann Kinges vnder the Christianity doe this if they have not povver over those in vvhom is the povver of Ordeyninge Ecclesiastical Ministers constreyninge them if neede be to ordeine such Ministers as neede For Ministers must first be before they can be distributed to the seuerall Offices neither can our Kinges distribute Ministers to the seuerall Offices if they have not power over those by whoÌ„ ecclesiastical Ordination is conveyed Vnder the Lawe Ministers vvere propagated by Generatiö vnder the Ghospel they are propagated by Ordination therefore vvhere Ministers vvant to be distributed to due Offices the Kinge is Gods Minister to constreine if neede be the Minister vvho hath povver of Ordination to ordeine Ministers for needefull offices Such ecclesiasticall Ministers therefore as God by his vvoorde preserved in Scripture giues us light vvarrant for that they ought to be in the Church vve may petition your Majestie that they be ordeined and distributed to their appointed Offices if our Cleargy in vvhom is the povver of Ordination be herein negligent True it is that this Church hath bene very happy in its preservinge in the Reformation Arch-Bishops Bishops Preists and Deacons and vve of theise tymes are herein likevvise happy that such are continued in this Church vvith your Majesties gratious allovvance therefore I am not in this Chapter to petition for the ordeyninge of such Ministers That vvhich I petition your Majestie for in this Chapter is 1. That such ecclesiasticall Officers as are wantinge in our Church may be ordeyned in this Church 2. That Paâ—ishes Bishopdomes and Arch Bishopdomes may be conveniently bounded 3. That you continue to free this Church from all forreine and unlaw full ecclesiasticall usurpations Powers THose ecclesiasticall Officers which I accoumpt to wante unto our Church are Lay Elders or Governours in every Parrish Church who with though under the Cleargy in that Church should Governe the Church in that Parrish But because theise are not onely not as yet admitted in this Church but also are by our Cleargy comtemptuously written of and spoaken against therefore I humbly pray that I may first shew by the vvord of God in Scripture that God Orderned such in the Church and secondly that I may answere some questions which may be moved concerning such The Apostle S. Paule 1. Cor. 12 28 saith thus And God hath ordeined some in the Church as first Apostles secondly Prophets thirdly Teachers then them that doe Miracles after that the guifts of healinge Helpers Governours diversitie of tongues From vvhich Scripture appeares that by Gods Ordinance there vvere in those time Governours in the Church which both were inferior to Teachers and also were not Teachers That they were to be inferior to Teachers appeares in that they are ranked in order farr under Teachers for as Teachers here rancked under Apostles in Order were doubtless inferior to Apostles so theise Governours thus rancked under Teachers in Order were inferior to Teachers And that they were not Teachers may appeare in that verse 29 the Apostle saith Are all Apostles are all Prophets are all Teachers for this manner interrogation of the Apostles proves that as all Teachers were not Apostles so those named after Teachers were not Teachers And indeede why saith the Apostle are all Teachers if it miply not that those which follow Teachers were not to be Teachers I conclude therefore from this Scripture that it was Gods owne Ordinance that there should be in the Church a sorte of Governours besides Teachers and which might not be Teachers To this wee may add yet a further evidence for this which we have by another portion of Scripture as 1. Tim. 5 17 where we thus reade The Elders that Rule well are worthie of double Honour specially they that labour in the vvorde and Doctrine Where the Apostle not proceedinge from Teachinge to labouringe in Teachinge but from Rulinge to labouringe in the vvorde this argues undeniably that some for Rulinge vvell onely were worthy of double Honor For when the Apostle saith The Elders that Rule well are vvorthie of double Honour who cann deny double honor to theise if they onely Ruled vvell and Taught not at all Therefore I cannot but conclude that in those times there vvere Governours in the Church who for Rulinge well onely though they laboured not in the vvorde were worthy of double Honor. And indeede if here we should take the construction which some make of this speach wher they say that here the Apostle meanes that all theise Elders are Teachers and that he specially commends some of them for labouringe or taking more paines in the vvorde then others tooke then it would followe first that not for Ruling well onely some were to have double Honor which thing is directly against this Scripture secondly that some Teachers were worthy of double honor for Rulinge well onely though they Taught not at all but this were an error not to be conceaved in the Apostle seing not to Teach but onely Rule is in a Teacher or Preacher of the Ghospell such a Neglect of a very speciall Duty as that such Teacher is worthy rather of Reproofe and Punishment then of double Honor Moreover if the Apostle would have us understande that some Teachers are worthy of double Honor for Rulinge well but specially such as labour more painefully in Teachinge then it had benefit he should have said Those Elders that teach and Rule well are worthy of double Honor specially they that labour in the vvord more then others for verily it is an unfit skippinge from Rulinge to a degree
ignorance And indeede we fyndinge in Scripture that Deacons remayninge Deacons were Preachers Acts 6 8 and 8 5 vve may vvell say that Deacons as Deacons have right to Preach But here vve fynde Governours who are not to be Teachers therefore theise cannot claime the Priviledge of Cleargy as may Deacons I conclvde therefore that seing Gods Cleargy is as his Lot to be maintayned at the Charge of his People and seing the Apostle claimes this for Preachinge the vvord therefore theise Governours not being to be Teachers have no right to be of the Cleargy but are to be Lay Elders Againe some may say But must such be in every Parrish Church I answer yes For Acts 14 23. we reade thus And when they had ordeyned them Elders by Election in every Church they commended them to the Lord in whom they Beleeved if then in every Church there were ordeyned a plurality of Elders safest it is to have many Elders in every Church Moreover seinge here it is said that Elders implyinge many were ordeyned in every Church and seing vve have before proved that in those tymes there were in the Church Elders who onely Ruled and taught not and seing it is not likely that the Apostle would so soone Charge every Church with many Cleargy therefore most likely it is that theise Elders vvere many being parte Cleargy for Rulinge and Teachinge parte Lay Elders serving so Rule onely And indeede seing the Apostle commended the Churches to the Lord it argues that he had furnished them with such Elders as in those tymes vvere ordeyned by God to be in the Church but I have before proved that God ordeyned Governours who were not Teachers aswell as Teachers who also Governed therefore we may not thinke that the Apostle left theise Churches defective in either of theise Furthermore seing every Congregation is necessarily to have a Teaching Elder for should a flock be without a Shephearde every Congregation is likewise to have such Ecclesiasticall Officers as are under Teachers for though every Congregation be not to have those Offices above Teachers and which are set over Teachers such as are Bishops and Arch-Bishops yet such Offices as are under Teachers every Congregation is necessarily to have To conclude seinge a Parrish Church cannot be denied to be a church therefore necessarily it ought to have in it as Elders to Teach so Elders to Rule onely for the defect in either of theise would surely produce a defect in the Governinge of the same For this cause we may not content our selvs with our Civill Lavvyers onely seinge they are not in every Church but onely in the whole church of a Bishopdome and in the Bishops courte onely Neither may we take our Church vvardens and Side Men for theise Governours seinge they have not Power of Iudgement and Punishment vvhereas Goverment is lame of one hand if it have not this Power Surely therefore accordinge to Gods Ordinance every church which hath any Elders in it is to have a Goverment by Elders but Governinge implies power of Iudginge and Punishinge therefore every church is to have this power in it as it vvill not be defective in its Goverment Verily if we looke upon our people in England observinge their life and conversation in every Parrish vve may well say that here vvants the Goverment in overy Parrish which here we see the Lord ordeined For our people for the most parte contentinge themselves to come to church onely and satisfye the Lawe by hearinge Divine Service and the vvorde Preached never make conscience of livinge also thereafter and this for vvant of feeling neere them the Power of this Parishionall Goverment For vvhilst at home in their Parrish they may use unchristian Liberty in their actions and Talks so long as they keepe themselvs from so offendinge as that the Lawe takes hold of them our people are mervailous careless of observinge in their speach the holy restreinte of the Ghospell But if they sawe neere them in their owne Parrish a Teacher and a Deacon for Cleargy and some of their Neighbours of the Laiety havinge Power to call the disorderly to Accoumptes and to Punish them who live not as the Ghospell requires then what with the neereness of the observinge eyes of these Governours and what with the sence of their power to Iudge Punish them if they observe not the Ghospell in their life and Conversation a holy Awe would fall upon Gods people in every Parrish causinge an abstayninge from unseemely Acts and Conversation And this much the rather because theise Governours dwellinge here and there among them they are neere in every quarter of the Parrish to have knowledge of such as make no conscience to live and converse as beseemeth Christians Therefore aswell for the utility to Gods people which vvould arise by the havinge in every Parrish diverse of the Antient godly and honest of the Laiety to Governe in the Parrish as for this evidence from Scripture that such vvere ordeined in every Church we should be moved to receave willingely the ordeyning of such in every Parrish Church If it be obiected that here every City not every Church is meant then I answere That in those tymes it is likely that some Cityes had but one Congregation and beinge so then to say of them every City or every Church is to one effect neither truly is it likely that so soone every City affoorded many Churches Moreover seinge it was Churches not Cityes that were to be thus ordered we are rather to understande every Church then every City for theise reasons I conclude that it is safest and most proffitable that every Parrish-Church have ordeyned in it Lay Elders to Governe onely aswell as Cleargy Elders who both are to Teach and Governe If it be said that every Parrish-Church havinge Cleargy Elders as a Teacher or Pastor and a Deacon then thus Scripture makes nothinge for Lay Elders then to this I answere That seinge there is evidence that in those tymes there were Elders which Ruled and Taught and Elders which Ruled onely and taught not therefore fittest it is that here we understande not a plurality of Cleargy Elders onely but rather parte Cleargy part Laiety Againe some may say How many must they be in Number I answere seinge we reade of Elders ordeyned without readinge also any set Number therefore the Church is not bounde to observe any set or certaine Number As the Parrish therefore is more or less in circuit of grounde or quantety of people so theise Governours may be more or sewer for where a Parrish is narrow of boundes though it conteyn much people yet three or fower of theise Governours may serve seinge they are neere in neighbourhood to every one of the Parrish whereas where the Parrishe is large of circuit there it is needefull that they be seven or eight to the end that their dwellinge may be here and there to be neere to those of the Parrish in every quarter
withholdeth that he might be reveiled in his tyme so indeede it fell out for the Emperors keepinge his Seate at Rome withheld the Bishopp of Romes Reveilinge but the Emperor removinge his Seate to Constantinople this Councill of Nice some few yeares after was assembled where theise huge extents of Iurisdiction beinge confirmed the Bishop of Rome beinge held as Cheife of them this caused his first measure of Reveilinge It is fit therefore that that Councils proceedings be examined whither in oughts God left it to dissent from his sacred Worde Papists usually alleadge that Councill as countenancinge the offeringe up of the Body and Blood of the Lord in the Service of the Lords Supper but if this that Councill did then expressly erred it from the Scriptureis nstruction concerninge that Service And how neere it was to forbid Preists the copulation with their vvives vvhich Gods worde commandes 1. Cor 7 3 is well knowen to all that have read the Story of those tymes To this I may add the uncertainety of its Canons seinge they are with such uncertainety brought us by Tradition For all theise reasons I conclude that that Councill is not so to be maintayned in its Ordinances as that the instruction of sacred Scripture is not rather to be followed But who that looketh into the holy Scripture shall not see That Timothy and Titus such as were like them held the highest ordinary Offices in the Church next unto the Apostles themselvs for by the Epistles of Timothy and Titus it is evident that the Apostle set them in Office next himselfe over the Churches that were planted Churches were planted and they had their Officers and Governours but then the Apostle ordeyned theise over them againe and this is manifest in that Titus had Charge over diverse Cityes Whilst therefore there is this evidence for their Office and whilst there is that evidence before noted that our Arch-Bishops succeede them in that Office and vvhilst the Church ever held a cessation of Apostles and the Apostle 1. Cor. 4 9 saith I thinke that God hath set fourth us the last Apostles c We have good reason not to suffer other offices to usurpe Authority over Arch-Bishops or any Arch-Bishopps to be subiugated unto any other Ecclesiasticall Ministration But if we permit the continuance of those huge extents whereof we read then as necessarily many Arch-Bishopdomes yea Patriarchdomes must be comprised therein so the Bishop of that Seate must be advanced over and exercise a Ministration ovet Arch-Bishopps yea over Patriarchs which thinge what is it but both an evertion of the Politie ecclesiasticall which God by his Ordinance Apostles taken away sent the church withall under the Wings of Kinges and Princes and also a bringinge in Superiorityes Throanes and Powers never ordeyned by the Lord As therefore experience hath showen that when an Arch-Bishoprick hath necessarily bene divided then tvvo Arch-Bishops are placed therein without subiugating the one under the other so those antient extents of bounds ought with the increase of the Convertion of people to have bene divided into many Arch-Bishopdomes and this without subiugatinge every of them to the Arch-Bishopp of some one city who by this meanes as he is to take a New Title so also he entereth into a new Ministration never ordeyned by the Lord. If any say hath not every Snccessor right to retayne the bownds of his predecessors jurisdiction I answere yes where there is no prejudice thereby to the Church and to the Ordinances of God but when retayninge the same he must necessarily Rule over them whom God by his Ordinance set next unto Apostles he then subverts the Ordinance of God so longe as he cannot make himselfe an Apostle Neither cann any ones succeedinge in the Seate of an Apostle conferr upon him an Apostles Dignity and Office for this were to make such a one an Apostle but we have good cause to aske of such a one the signes of his Apostleship 2. Cor. 12 12. I conclude therefore that those extents of Iurisdiction which carry with them a bringinge into the Church Powers and Ministrations above that of Arch-Bishops are unlawfull as bringinge into the Church strange Ministrations which have no manner warrant from Gods Worde in Scripture but rather are contrary to the Politie which there God manifesteth to his Church And indeede because of the huge extent of the Pope of Romes jurisdiction we fynde that above Arch Bishopps are Patriarchs as also Cardinalls as now Cardinalls are Popes Legats and a rabble of other who all serve rather as Ministers of this Corruption of Ecclesiastical Politie warranted by God then of the church of the Ghospell For how many are the Officers which the Pope of Rome needeth for to serve him only in the executiō of so large a jurisdictiō as now he exerciseth even so proportionably is it with every Patriarch yea with every Arch-Bisshop when he hath a Iurisdiction so farr extended fourth as that neither he can personally visit conveniently the parts of his Charge nor they of his Charge cann conveniently make Accusatiōs unto him if the Parishional or Episcopal Goverments faile in executiō of Iustice But now seinge God hath given so blessed Testimony to the Reforminge of things by his worde in Scripture why should not such Offices be cut off as superfluous and justly Offensive which exercise any Authority over the Arch-Bishops of the Christian church Should we not thinke that the Lord expects a Reformation even herein aswell as in Doctryne Should not his vvords direction be of power with us aswell in Reforminge errors of Iurisdictions or Powers Offices as in reforminge of Doctrynes Therefore if the Scripture shew that the Offices of Timothy Titus was the highest ordinary Office in the Church after Apostles ceased as beinge in the life tyme of the Apostles next to the Apostles and if there be good evidence that those had under them at the most but Bishopps of Cityes then why should not Arch-Bishopps be acknowledged as Succeeders into their Office and consequently to be the highest ecclesiasticall Officer which God sent the Church with amonge the Nations after his taking away of Apostles If it be said that those who succeeded into the Seates of Timothy or Titus and others like them are Patriarchs not Arch-Bishopps then I demande what Manner Bishops cann any prove that either Timothy or Titus or the next Successors ruled over whither were they Arch-Bishos or onely Bishopps of Cityes Surely the greatest evidence of purest and most antient Tradition is that those of those Seates were first accoumpted but Arch-Bishops and though they seemed to have Charge of a greate circuit of grownde yet where any Arch-Bishop was ordeyned I fynde not any good evidence that they exercised Authority over them also as now Patriarchs doe over them and the Pope over Patriarches As for the extendinge out of Care or seeminge-Charge of the Churches in greate extent we fynde in antient tyme not
they appointe In this church of England then your Majestics famous Predecessors havinge ordeyned and your selfe gratiously confirmed that the Ministers Maintenance be gathered by Tythinge of your people I most humbly pray that the full Tythes of the Lande be given to the Lords Cleargy Doubtless dread Soveraigne the permission of Impropriations where not the Cleargy but Lay persons reape the Tythes causeth both a discouragement to Gods Cleargy through want of convenient Maintenance in such Parishes and also a scantery of able Ministers to serve the Lord in those places And truly it is lamentable to observe both how poorely some Cleargy are faine to live even there where they execute the Office of their Ministry and where a Lay Man gathers such a quantery of Tythes as would serve for a sufficient Maintenance for one or two of the Cleargy and also how many Ministers painefull in Preachinge the Ghospell after they have vvorne out their life in poverty leave their vvife and children well neere to beggery But seinge it is Gods Lawe that his Cleargy may marry 1. Tim. 1 2 and seinge it is likewise his Lawe that the married yeild due benevolence 1. Cor. 7 3 meete it is that the Cleargyes portions be such as that they may with thrift lay up also for their Wife and children Yea the Apostle in sayinge 2. Cor. 12 14 for the Children ought not to lay up for the fathers but the fathers for the Children implies a Necessity laid upon all fathers and amonge them such of the Cleargy as have children that they provide and lay up for their children therefore such Cleargy as keepe such Hospitality as spendes the Revenewe of their livings are rather to be blamed then commended whilst withall they lay not up for their vvife and children Moreover seinge it were most unbefittinge Christians to villify the Ministers of the Ghospell in maintenance whom they are to have in honor for the Ministration of the Ghospell most meete it is that every Paris hes allowance every Bishopdomes and Arch-Bishopdomes allowance be such as may serve for to maintayne each of the Cleargy in such ranck and fashion as best beseemeth therefore as our Bisshops and Arch-Bishops have place of eminency and dignity amonge our Nobles so the Pastors of Congregations are to have such Maintenance as may in able them to beare company rather with the better then with the meaner sorte in each Parrish As for our Bishops and Arch-Bishops their Maintenance is already commendably greate through the large Bounty of our fore-fathers and your Majesties confirmation of what they now injoy thereof but because I have in the former Chapter intreated for the multiplyinge of the number of Arch-Bishops and Bishops in this Church I now humbly petition your Majestie that I may move unto one thinge which would be needefull If it be necessary that there be more Bishopricks and Arch-Bishopricks in Englande then now there are and this I have proved before then it followes necessarily that Maintenance also be increased I therefore petition That unto that which already our Bishops have among them there may be added a taxe upon all the People of the Lande that every house-holder contribute a smale yearely Gift to his Bishop and an other smale Guift to the Arch-Bishop in whose Province he is for by the multitude of families in a Bishopdome a smale matter raised from every family would affoorde a very greate portion to the Bishop and by the multitude of families in an Arch-Bishopprick the like greate portion proportionably would arise to the Arch-Bishop Hereby the Bishop and the Arch-Bishop woulde be the more bounde to have care of and vvithout Charge often to visit privately the severall Parishes seinge to it that all things be therein accordinge as they ought to be for it cannot vvell be that they should neglect them when halfe yearely or quarterly they are put in mynde of them by their Benevolence unto them And verily better it is for Gods people accordinge to their severall conditions of quallity to parte vvith an easy payment of six pence or a shillinge quarterly or more or less to their Bishop and Arch-Bishop that here-through their Iurisdictions being the smaller they may proffitably execute in them their severall Ministrations accordinge to Gods Ordinance then for want hereof to suffer them to injoy so large and spatious Iurisdictions for Pontificality and Revenewe as that they doe not nor conveniently cann execute rightly their severall dutyes and Offices I grant that every Parishes Charge is already greate by the payinge of Tithes or other somes of mony towards the Maintenance of the Cleargy of their severall Parishes but yet for so good and proffitable an occasion as is this they shall doe Christianly to beare moreover a smale taxe for their Bishop and another for their Arch-Bishop Greate was the bounty of our Predecessors in this kynde and this also done even under Popery and shall we then injoyinge a most happy Reformation and a pure Doctryne be greived to parte with a little In the second of Chronicles chap. 31 8 we reade thus And when Hezekiah and the Princes came and sawe the heapes they blessed the Lord and his people Israell So likewise 2. Cor. 9 12 the Apostle saith thus The Ministration of this Service not onely supplieth the necessities of the Saincts but also is aboundant by the Thanksgivinge of many unto God And Phili pp. 4 17 he saith Not that I desire a Gift but I desire the fruict which may further your reckoninge Now I have received all and have plenty I was even filled after that I had received of Epaphroditus that which came from you an odour that smelleth sweete a sacrifice acceptable and pleasant to God Here we see what Blessings what Thanksgivinge to God this liberality in Gods people towards the Lords Ministers stirred up in the Kinges and Apostles of the Church here we see also that this is to God as a Sacrifice acceptable and pleasinge unto him And our Lord himselfe Math. 10 42 saith thus Whosoever shall give unto one of theise little ones to drinke a Cup of cold Water onely in the Name of a Disciple verely I say unto you he shall not lose his rewarde It is a pretious thinge therefore in the sight of God when any one giveth to his Ministers because they are his Ministers and giveth not onely of Necessity or of Superfluity for we must not give onely because of our Superfluity we cann give but we ought to give in faith sayinge in our hearts Lord this is a Minister of thy Church I give therefore to him Beleevinge thy vvorde of Acceptance This is a holy Liberality this true Christian Liberality therefore thus mynded and not grudgingely or onely for the Lawes sake we should give to the Maintenance of the Lords Ministers For this cause as I have vvritten for our Bishopps and Arch-Bishopps so I write also for our Parrish Cleargy that the full Tythes be allovved and that
ENGLANDS PVRGINGE FIRE Conteyninge two Petitions the one to the Kinges most excellent Majesty the other to the High Courte of Parliament held at this tyme in England Shewinge in diverse perticulers how the Church in England might be ordered yet more consormably to the will of God reveiled in his Worde then at this day it is Herewithall is declared the evell and lamentable effects of our vnable and negligent Ministers and the happy fruict of our learned and painefull Pastors A worke most needefull for theise tymes as servinge to turne away the wrath and Iudgements of God from this Lande through the removinge accordinge to the Advertisements herein given such disorders and evells as for which the wrath of God may be and is kindled against this Land and the Church therein IER 6 16. Thus faith the Lord stand in the wayes and behold and aske of the ancient paths which is the good way and walke therein and ye shall finde rest for your Soules 16â—â— ENGLANDS PVRGINGE FIRE To the Right Honorable the Lords Spirituall and Temporall of the upper Hovvse vvith the Knights and Burgesses of the lovver hovvse assembled in the high Courte of Parliament RIGHT HONORABLE IT pleased the Kinges most excellent Mastie very lately to confess among you that in the Civill affaires off this Kingdome he founde not things answerable to that face which our excellent Government would induce any man to have hope of Might it therefore please this Honorable Assembly to examine the State of this Lande in Spirituall affaires also we then the subjects of this happy Kingedome may well have comforteable hope of your happy successe in theise as in those It is truly a greate measure of Happiness to this Kingdome it is also to be acknowledged to our Kinge as a singular Grace off his unto us that the Ghospell of our Lord Redeemer is freely preached in this Kingdome Solemne Divine Service maintayned and people pressed to resorte on the Sabbaoth to both but because the prevailinge of the Ghospell in the lives and conversations of men is most acceptable to God and because our people are not answereable herein to the face of that excellent Government which our Church carryes I most humbly pray that I may petition this Courte for an entringe into an examination hereof also For my part I havinge here in this Land drawen my first breath of this mortall life thinke my selfe bounde to imploy whatsoeuer Grace my God hath given mee for the Good thereof therefore I have adventured to expose my selfe to danger in movinge you to vouchsafe your examination of the State also of the Church in this Kingedome This high and worthily Highe Courte hath here to fore taken care that God be both solemnely worshipped and also served in this Land by peoples obedience acknowledginge that this is the Meanes to put away punishments and plagues from this Lande As therefore the Ghospell is not sent by God to be hearde onely by our people but to be obeyed also by their ordering their life and conversation thereafter or otherwise serves vnto condemnation rather then to Salvation so surely it will turne from us punishments and plagues and insteade of them will bringe vpon us holy favours and Blessings if you take care of the peoples livinge as becommeth Saincts For the furtheringe whereof I by a writinge adventured many yeares since to petition his sacred Majestie declaringe therein the perticulers wherein I petitioned his Roy all Assistance If it shall please you Right Honorable that I for discharge of my Conscience may exhibit vnto you the copie well neere of the same that so both his sacred Majestie may be put in remembrance thereof in this so sit a tyme for this motion and also you may bee occasioned as you professedly tender so now also to further the good of this Church you shall shew to me a Christian favour and I shall pray for you that God will second with happy succrss all your pious indeavours Your Lo pps in all bounden Duty THOMAS PROCTOR TO THE KINGES MOST EXCELLENT MAIESTY TO my heartes ioye and to the ioye of all good Christians have you my most gratious Lord and Kinge made knovven to the vvorlde by vvritinge your knovvledge of the office of a Christian Kinge As vvhere you vvrite That Christian Kinges within their owne Dominions are to Governe the Church to commande obedience to be given to the vvorde of God yea and to Reforme Religion according to Gods prescribed vvill Which Office most mighty and dread Soveraigne vvell may you perfourme longe may you live vvell to perfourme the same vvithin theise your most flourishinge Kingedomes Imitatinge herein the good Kinges of Israell and Iudah vvhom and vvhose Actions in Governinge the Church your Majestly hath set before Christian Kinges and Princes as examples unto them for their rulinge over the Christian Church vvithin their seuerall Dominions Which excellent knovvledge and religious Care of your Majesties so made euident to the vvorlde put me in good hope that it vvould not be displeasinge vnto you if collectinge out of Scripture some of the speciall Acts of those good Kinges of Israell and Iudah I thereby tooke occasion to vvrite vnto your Majesty of some thinges of greate importaÌ„ce vvherein the Church of God in England needeth the redress of your povverfull hande Which thinge Dread Soueraigne I have not done either vvith any vaine conceipt thinking to better by instruction your excellent knovvledge or vvith any insufferable presumption in pressinge your executioÌ„ of Royall Dutyes vvith more hast then convenience but onely that I might discharge a Christian Duty by petitioninge your povverfull Assistance in some things vvherein your tymely helpe may greately further the good of the Church of God Neither truly is there any thinge better besittinge your Royall hande then is the yeildinge succour to the Church of God in those things vvherein shee greately needeth in theise tymes your aide For thus to doe is not onely the perfourmance of a very speciall duty of the kingely office but also it is an eterniznge of your fame in the eternal continuance of the Church Hovv pretious a Name hovv longe duringe a Fame have those good Kinges of Israell and Iudah obteined by vvhose blessed hands tymely assistaÌ„ce vvas yeilded to the Church of God VVhat marble Monument of theirs like this VVhat other Act of theirs is comparable to this Their marble monuments are mouldred and their other Acts hovv greate and famous so euer yet make they not their Name and Memoriall so blessed as doth the Recorde of those things done by them in ordeninge the Churches Gouerment according to Gods prescribed vvill Hopinge therefore both of your Majesties beinge like mynded vvith these good Kings and also of your gratious acceptance of this my poore vvritinge vvritten for the good of this Church of Englande I humbly pray that I may prooceede first to collect out of the Scriptures some of the speciall Acts of the good Kinges of
to observe them Againe some may say What is their Office I answere seinge they are called Governours and Rulers and yet inferior to Teachers it implies that they with though under the Cleargy of a Parrish should Governe the people of the Parrish And seinge Goverment is lame where Power of Iudginge Punishinge is wantinge therefore as vve would not conceave the Lord to give a Lame Ordinance to his Church we are to Beleeve that theise Governours should assist the Cleargy in Iudginge and Punishinge with ecclesiasticall Punishments such in the Parrish as observe not the Ghospell in their life and conversation If here it be obiected that then I make them Ministers of the same Power in bindinge and loosinge as the Lord committed to the Cleargy onely I answere No for there is difference betwixt byndinge and loosinge the sinne its selfe and inflictinge or releasinge of Punishments there is difference betweene byndinge a Man in his sinne or loosinge him from it and punishinge a Man with ecclesiasticall Punishments for offences or releasinge him from the the same And indeede the worde is Iohn 20 23 Whosoevers sinnes ye remit whosoevers sinnes yee retayne not whatsoever Punishment you inflict or remit therefore in the first of theise the Cleargy onely have Power but in the second the mixt Elders of the Church aswell the Lay as Cleargy Elders have Power When the incestuous Corinthian was to be excommunicated the Apostle commits this to a plurality rather then to any one 1. Cor. 5 13 Put away ther fore from amonge your selvs that wicked Man And in the remission or Absolution he doth the like 2. Cor. 2 7 Ye ought rather to forgive him To conclude then Theise Lay Governours Office is to joyne with the Cleargy of the Parrish in observinge those of the Parrish whither they live and converse as beseemeth Saincts and where any are faulty there to judge of the crime to proceede against them as the cause requireth If theise Governours offend in their Goverment whither by Negligence or by untymely Severity or disorderly proceedings they have over them the Bishop Arch-Bishop who are to call them to Accoumpt and to punish them also for any evell administration of their office therefore also so much the rather such Governours may be admitted in every Church and Kingedome and not opposed as in theise tymes as for a dangerous rabble of rude and turbulent Busy-Bodies Neither indeede may any be suffered to Rule contrary to the Ghospell who have their office by the Ghospell therefore if Pastors and Bishops must be 2. Tim. 2 24 gentle towards all Men sufferinge the evell Men patiently provinge if God at any time will give them repentance that they may come to amendment how much more should theise inferior Governours be like minded For if Goverment and Iustice be not hindred by this lenity in Pastors and Bishops why should this preiudice the same if theise Governours doe likewise And if Timothie must not receave an Accusation against an Elder but under two or three witnesses I. Tim. 5 19 much less must theise inferior Governours hand over head trouble Men upon every reporte they heare or suspition they have And if the Elders of the Church be so to be respected are not the Elders of the Kingedome even Princes and Magistrates to be likewise so respected As God tendereth the Elders of the Church that every reporte or every little evidence of evell shall not be presently taken hold of to their disgrace so we may well thinke that even such his will is also concerning the Civill Magistrats of the Kingdome therefore the Governours of the Church ought to be slowe in medling with such S. Peter also 1. Pet 5 3 chargeth the Elders Church that not as though they were Lords over Gods heretage they should Governe the same Whilst this bridle therefore is put into the mouthes of theise Governours and this also by the Ordinance of God theise Governours neede not so to be opposed as some would have it under pretence that they woulde prove in the Kingdome a sorte of ignorant Men puffed up by this Power and Authority and troublers of men upon every the least occasion True it is that we must understande that as the Kingedome so the Church may not so pervert Iustice as not to lay hold on them that sinne openly therefore where there is an open sinninge theise may not be timerous vnder coulour of sufferinge the evell men patiently Yea I say more vvhen it is hearde certainely abroade as was that 1. Cor. 5 1. that such or such a Man is a Drunkarde a whore maister fornicator Adulterer extortioner Railer filthy speaker or the like such fame or report must not be neglected but rather must occasion a watchinge over such and when dut Accusation shall seconde the Reporte then may they no neglect to proceede against such To this I may add as a parte of their care and Goverment that they see the Church decently kept and the Congregation ordered in fit manner aswell for order in sittinge as for perfourmance of such Ceremonies as serue to express Reverence at Divine Service In a vvorde they are to see that Men live and converse as the ordinance of the Ghospell together with the Churches Canons not dissonant from the Ghospells ordinances require Surely the Benefit of such Lay Governours in every Congregation woulde be greate for by their Elderly Gravity of yeares and Authority which such kinde of Eldershipp onely carries with it by the plurality of their Number and their dwellinge in severall parts of the Parrish not onely an Awe of them would fall upon them of that Congregation but also a certainety of crimes would the sooner be attayned so that men could hardly live longe disorderly but they would be knowen so to doe to some or other of theise Governours Moreover by such Governours our people would be bettered and the Churches State and Maiesty would be increased for our people seinge that the Antient amonge them have Authority even by Gods Ordinance to observe Governe Iudge punish them they wil be the more carefull to live converse as beseemeth Christians And the church havinge the Antient of the Laiety in every Congregatiö joyned with the Cleargy in the Goverment of the churche servinge as Governours inferior to the Cleargy the State Authority of the church would greately be augmented To conclude then if God sent out the Ghospell accompanied with this kinde of goveruours also which thing I have before proved from the Scriptures cann we expect any other then detriment yea punishmēt if we deny to admit such governours Shall not our Land and Kingedome suffer visitations for the Neglect and Opposinge of so holy and necessary an Ordinance of God Shall the Ghospell be admitted and its Goverment kept out or cann we expect proffit by the Ghospell if thus vve doe For doubless Iudgements accompany the Ghospell where the Government ordeyned to
accompany it will not be admitted For the avoidinge of Gods judgements therefore and for the betteringe of our people yea for the augmentation of the State and Majesty of our Church of Englande let theise Lay Elders be admitted into the Ecclesiasticall Rule and Goverment To this I may add that as common experience shews the puttinge Offices of Power and goverment into Mens hands maketh them growe in kuowledge of the Lawes and carefull of their Manners so surely the puttinge this Ecclesiasticall Power and goverment into the Elders of the Laiety would both occasion their search more diligently into the worde of God thereby to increase their knowledge of the Divine will and also their carefull taking heede unto their Manners that they give not offence to them whom they are to governe Yea the yonger Men also in every Parrish seinge the Credit honor of such place of government would study the Scriptures and take care of their Manners that so they may attaine a fame or good reporte for their honesty and Piety so to be the fitter to be imploied in such Office of goverment as their turnes may come Lastly some may say Must theise beinge once imployed in this Office ever remaine in this Office and not be imploied in other Offices of the Kingedome I answere first that there is greate difference betweene the Ministration of the worde and the Ministration of government onely the first is not to be left off the second may without offence For the vvorde of God hath laide no such bond on this as on that Secondly seinge it would be an insufferable mischeife unto Kingedomes if many of the Elders thereof in every Parrish should be wholy exempted from its imployment in Offices needefull thereunto therefore we may not conceave that the Lord would send such a Goverment ecclesiasticall into them as which should bringe with it such an inconvenience and mischeife I conclude therefore that theise Lay Governours are not bounde by the Lord to continue ever in their Office but now may serve in the goverment of the Church and another tyme not Thus have I Dread Soveraigne bene the more prolixe in my wrytinge of theise because this our Church of England doth hitherto rather oppose then admit of such but now havinge showen from the vvorde of God that of Gods Ordinance such a kynde of Governours or Rulers are to be in the Church I humbly petition your Majestie that you commande our Cleargy in whom is the Power to confert ecclesiasticall Powers and Offices that they exercise their Power herein ordeyninge some of the antient and godly of the Laiety to this Power and Authority in every of our Parrish Churches So shall you surely doe a vvorke acceptable to God beneficiall to the Church and worthy of that great Name which you have raised to your selfe in the Churches of God Suffer therefore patiently I humbly pray you this my petition for the admission of theise kynde of Ecclesiasticall Governours that so the Officers ecclesiasticall ordeyned by God may be wholy found in this our Church of Englande I grante that many other Offices may be ordeyned in the Church as the Change of tymes increase of Magnificence of Gods Divine Service and other like things may occasion but theise before written of are such as may not be omitted because they have evidence from the vvorde of God to by the Ordinance of God Apostolically delivered therefore also the Cleargy in whom is the power of Ordination are of duty bounde to renewe this Ordinance of the Lords in the Church But havinge written thus of theise ecclesiasticall governours I proceede to write of extentions also of ecclesiasticall jurisdictions 2. PETITION That Parishes Bishopdomes and Arch-Bishopdomes may be conveniently bounded SOme of our Parishes are so small and withall conteyne in them so few people that neither the Congregation beareth a State befittinge a Church nor yet cann a convenient Meanes or Revenewe be raised therefrom for a Pastor and Deacon his assistant And on the contrary some other Parishes retayninge their very antient boundes conteyne now by Gods multiplyinge the people in that place so many People that al cannot at one time conveniently assemble in the church I therefore petition that the smaller be made larger and those which are too large may be divided that so neither Gods Ministers be discouraged by the smaleness of Revenewe or Meanes of life nor Gods people dishartened from comminge to Church through want of convenient place when they come there Some Parishes also abounde with strangers who are but lodgers for a time yet in such places provision were good to be made that such may have convenient place in the church least else it occasion in them either a wandringe from the Parrish or a Neglect to resorte to any Church at all It hath in all ages bene seene that Change of condition of things hath caused change of former orderinge of thinges for it is no disorder to change the antiēt disposure of things vvhen to reteyne the same brings with it great disorder and detriment Moreover though Changes carry with them diffently of perfourmance yet experience hath declared that when the Magistrates authority concurreth with the occasion all difficultyes have readily bene overcome by the peoples voluntary tendinge their owne Benefit and the Benefit of other Populous Congregations are surely most meete both because a convenient Meanes may be better be raised for a Teacher or Pastor and a Deacon his assistant and also a plurality of grave and godly Men may be chosen by turnes to serve in that Parrish for Governours accordinge to that which I have written aboue if therefore such a multitude be appointed as which beinge close seated together disposed in galleries the voyce of a Preacher may well be hearde of them then judge I the Congregation to be duly proportioned And indeede want of disposinge the roome of the church as best may fit to conteyne a greate multitude and this also within hearinge the voice of a Teacher causeth that farr fewer assemble convenlently then vvere meete for it is but vaine there to resorte where though the church have roome enough yet use cannot be made of it for hearinge the Preacher True it is that Mens voices are diverse neither cann all volces answere to the serled disposure but yet if respect be had to the ordinary voice of Man and the Roome fitted accordinge thereto fitter it is that the defect of voice be supplied by some helpe then that the disposure of place for audience be changed Such Pastors therefore as have lowe voices may doe well to supply that defect with oftner Preachinge that so at one time some at another time others of the Parrish may conveniently heare them Theise things I write of our Parrishes in populous Cityes vvhere the neereness of dwellinge and multitude of strangers lodged causeth a very great Congregation in a smale quantity of grounde but in the Country where in a very large circuite
of grounde are but few inhabitants the proffit of the people rather then State of a Congregation is to be tendered leastby too long leangth and difficulty of way people be dishartned from resortinge to Church Surely the former disposure of theise things in this Lande was very good accordinge to the times and we in theise tymes neede the less alteration save where the Parrish is too smale to yeild a convenient Revenewe or else too great to assemble within hearinge of a Preacher Thus havinge written of our Parrish-boundes I pray that I may write also of the bouudes of our Bishoppricks and Arch bishoppricks If Arch-Bishhopps succeede in the Office of Timothy Titus meete it is that they execute in the Church that Office therefore the bounds of their Charge should be such as wherein conveniently that weighty Charge may be executed by them And indeede it is fitter to respect rather the Proffit of the due execution of the Charge then the Pontificality of the Bishop though both are to be tendered yet the former rather then the latter Now that Arch-Bishopps propperly rather then Bishops succeede in the Office of Timothy and Titus I gather from this evidence First because Titus had intrusted unto him by the Apostle the Charge and Care of diverse Cityes and their Churches Titus 1.5 Secondly because the Scripture shews by many perticulers that the Office of Titus and the Office of Timothy was one and the same but the Office beinge the same the extention of the Charge over diverse Cityes may also be the same Thirdly because the antient Fathers with one voice did ever accoumpt of the Offices of Timothy and Titus to be a like Lastly because the antient Christian Church allowed of the Charge of one over diverse Cityes and their Churches and Officers as an Ordinance Apostolically delivered to the church and in antient tyme such were called Arch-Bishopps which also was a Name very antiently given even to the Bishop of Rome himselfe Theise thiugs considered I conclude that in asmuch as now and in the most antient tymes Arch-Bishops have and had the Charge of the Churches in diverse Cityes therefore they propperly succeede in the Office of Timothy and Titus For surely City-Bishops never had the Charge of diverse cityes but onely of one city and some circuit of ground there about at most This therefore I now petition your sacred Maiestie for that in Englande the Office or Charge of Timothy and Titus be required of our Arch-Bishops to be executed by them in this Church and that the bounds of their Iurisdiction be so limited that conveniently they may execute that Charge And for the Charge I rather have an eye to that which I fynde in the Epistles of Timothy and Titus then to the Canons of the Church in after tyme for the first I am sure are necessarye dutyes for which the Officer is answereable to God whereas the latter are not of like Nature save onely that they may be wholesome Ordinances so farr fourth as they are accordant to the evidence of sacred Scripture The charge which we fynde given to Timothy and Titus is a Charge to see all of all sorts to live accordinge to the Ghospell and observe the Ordinances of God given to the Church by the Apostles therefore his Charge streatcheth to private Christians to see that they live as the Ghospell requires and also to all Officers of the Church to see that they be chosen such as are appointed perfourme their Offices righty in the Church Which great Charge that it may the better be effected the Apostle intrusted him with Power to commande things that are right and to receave Accusations against them that doe evell and to silence Teachers of evell things and reiect heretiques 1. Tim 4 12. 1 Tim 5 14. Titus 1 11. Titus 3 12. Many perticulars are set downe in those two Epistles which I wil obbreviate as I may in this manner in the first Epistle to Timothy The place of aboade is assigned Chap. 1 3 He hath the Charge of other Teachers that they teach none other Doctryne then they ought Chap. 1 4 That heede be not given to thinges that breede questions and brawlinges rather then godly edifyinge Chap. 1 4 That there be an Order of Divine-worship or Service chap 2 1 That women be silent in the Church Chap. 2 12 That Bishops be such and such and doe so and so chap. 3 1 That Deacons likewise be such and such and doe so and so chap. 3 8 That he put all in remembrance of Apostolicall Doctrynes chap. 4 6 That the Church be not unnecessarily burthened with Charge chap. 5 16 That he rebuke them openly that sinne chap. 5 20 That he have care of layinge on of hands chap 5 22 That Elders who Rule well be honoured chap 5 17 That the Elders who not onely Rule but Teach also be both honoured and maintayned chap. 5 18 In the second Epistle He is warned against those who havinge-itchinge eares will get them Teachers after their owne lusts chap. 4 3 That he must doe the worke of an Euangelist chap. 4 5. In the Epistle to Titus That be redress things Chap. 1 5 That he ordeyne Elders chap. 1 3 That he silence Teachers of evell thinges chap 1 10 That obedience be yeilded to Principalities and Powers chap. 3 1 That foolish questions contentions and brawlinges be staied chap. 3 4 That Hereticks be rejected chap. 3 10. Many other are the perticulers of this Officers Charge as to see that Servants behave themselvs as they ought towards their Masters Titus 2 9 That Elder Men and Women be so and so and the yonger Men and Women likewise and other like besides his owne private Ministration of the Ghospell Now therefore if the perticulers whereto this Officers Office streatcheth be duly considered let any judge if our Arch-Bishopps bounds in England be convenient for the due executiō For to what end hath a mā charge of theise perticulers if both he be not conveniently neere to visit places and see to the observation of theise things and also that Accusations against disobedience be not conveniently to be made unto him If one Arch-Bishop should be set over all England were it sufficient coulde he conveniently execute this Charge in the church neither truly cann two therefore Arch-Bishops should be multiplied that so the Lande may have so many as well may serve for the due execution of this high Charge True it is that Crete is an yle of greate circuit of grounde and conteyned in old tyme many moe cityes then in theise tymes it doth but respect is tobe had unto the tymes for difference is to be put betweene tymes when but few in a Lande are converted to the Christian faith and when all the people of a Lande are converted When few are converted the Congregations or churches are the fewer and consequently the Charge is the less and the better to be executed but when all are converted
then as necessarily the Churches are multiplied so also is tho Charge increased and consequently the dutyes of the Office are made the more disticult to be executed in all Neither is it probable nor is it likely that in the time of Titus all the people in that yle of Crete vvere converted to the faith but if they vvere not then to retayne in the Successors hands the same extent of grounde as had Titus were to commit to the less able Successor a greater charge of Churches then the Apostle intrusted to Titus vvhich thinge cannot be done without great preiudice to the Christian church As Parishes therefore are to be multiplled and one to be made tvvo or three after the people growe too many for one Congregation so antient Arch-Bishoppdomes boundes shoulde be lessned and one divided into three or fower when the People make too many Churches to be intrusted unto one Arch-Bishopp I most humbly pray your Majestie therefore that the perticulers of the Office be duly considered and then that the bounds of our Archiepiscopall lurisdictions may be fitted thereunto Doubtless if our Arch-Bishops tooke care as they ought of the perticulers of this Charge they woulde soone make a holy People in this Lande by reason of their neere eye to observe the severall Churches and their receavinge Accusations when neede requireth And truly the Arch-Bishops Courte should not be ordeyned so much for some perticulers tendinge to the Rule over other Bishopdomes as it should be for the correctinge of disobediences in all theise perticulers when neither in the Parishionall nor in the Episcopall Courte and Goverment order is taken in the same For the Archiepiscopall Charge is no less to see Evangelicall Ordinances observed in the Manners of every particuler Christian then to see that Pastors and Bishops other ecclesiasticall Officers execute their Ministrations rightly I grant that Parishionall and over them Episcopall Goverments greatly ease the Arch-Bishop and because of them his Charge may be very large comprisinge diverse Bishopdomes but yet with this caution that he may conveniently visit every parte and also from all parts Accusasations may conveniently be made unto him when there is any faile in the Parishional and Episcopall Goverment Neither truly ought Arch-Bishopdoms to be extended out as Kingedomes For Kingedomes are in larged or restreyned as their Power cann extend its selfe which also is ordered by God himself he letting loose and restreyninge the Powers as he will whereas Arch Bishopdoms ought to be fitted to the execution of the Charge of the Office Thus have I Dread Soveraigne bene the longer in my wrytinge of Arch-Bishopps because of the necessary consequence that if they be made less then Bishopdomes also should not bee too large because diverse of them are to be comprised in one Arch Bisho-dome For Bishopdomes therefore I in breife pray that in our England they may be more that so they not comprisinge over many Patishes the Bishop may conveniently visit the perticuler Parishes and Accusations conveniently be made out of all Parishes which faile in Goverment unto him The Bishop differeth from the Arch-Bishop cheisely in this that his Charge streatcheth not over other City Bishops but onely over Bishops or Pastors and other Cleargy of perticuler Congregations As for other differences which the Canons of the Church have put they are necessary as the tymes require onely For the Churches Ordinances have ever bene dispenced with in cases of Necessity when they could not be observed and when there is no more needefull use of the same but this difference which here I put seemes to be a Divine Ordinance in asmuch as Titus was set over diverse Cityes and the churches therein consequently over all ecclesiasticall Officers vvhich necessarily are in them But then if the Arch-Bishopps Charge streacheth to Man and Wife Parents and Children Masters and Servants seinge to it that they in their Manners one towarde another observe the commandements of the Ghospell should not the Bishops Office within his perticuler limits streatch to the same Therefore I humbly pray that our Bishops Office be not streigtned unto some few perticulers but that it be enlarged to see even to all theise things also as the most weighty perticulers of his Charge Which thinge duly considered I hope it will soone appeare that necessarily for the due seinge unto theise things and for the convenient makinge of Accusations of breach of them vvhere the Parishionall Goverment is remiss not takinge due Care of and order in such things our Bishops jurisdictions are to be made less then at this time they are in this our Church of Englande Doubtless theise Powers and Offices ecclesiasticall were cheifely ordeyned for Rulinge of the Manners of Christian people least they not observinge one towards another the Evangelicall Commandements bringe a scandall upon the Ghospell of Christe therfore into theise thinges should our Bishops watchfully looke and not content themselves with the observation of Ecclesiasticall Canons onely If any say that the description of this Office is in Scripture such as is rather to be wished then effected I answere that the Apostle would not so deepely Charge Timothy with theise perticulers as he doth 1. Tim 5 21 if he thought the execution of theise things to be rather to be wished then effected therefore I hope none shall be suffered to shrowde their Negligence under the mantle or coveringe of this devise If in after tymes many inventions are made to busy Atch-Bishopps Bishopps so with them that they cannot attend to theise other are theise which are the weightlest to be left for the lighter Shall honor and Glory attend rather those then theise were not this a notable corruption a snare of Satan and an insufferable divertion from the true Episcopall dutyes But now my most gratious Soveraigne in hope of your reproofe of such things and commandinge and honoringe theise the cheifest episcopall dutyes I pass from writinge of the boundings and Iurisdictions unto my Petition for your freeinge our Cleargy here from forreiue and unlawfull Ecclesiasticall Powers 3. PETITION That your Majestie continue to free this Church from all forreine and unlawfull Ecclesiasticall usurpations and Powers THe permission of inconvenient extents of Iurisdiction hath bene the cheife cause not onely of the disorders of Ecclesiasticall Politie and of the evell execution of true Episcopall Charges but also of the Antichrists Reigninge in the Church therefore high tyme it is that in the Churches Reformation this maine error be taken order for It is reported of that first great famous Councill of Nice that it confirmed to the Bishops of certaine cityes the huge extents which formerly their Charge had streatched its selfe unto but what followed hereupon surely there followed not onely the turbulency of such great Powers and the insatiable affectation of Glory but also the openinge or reveilinge of that Man of sinne For as the Apostle said 2. Thessal 2 6 And now ye knowe what
onely an affectation but also a reall effectinge of chalenginge the Charge of all those Churches whereunto some Bishop of speciall Accoumpt streatched his Advise Counsalle as if over all to whom Advise and Counsaile is given the giver of Advise Counsalle should have Charge over thē exercise Episcopall Authority If thus the Bishops of those tymes did and some evidence there is that some so did then this is no sufficient warrant for chalenginge of so excessive charges or Iurisdictions as some Patriarchs Arch-Bishops chalenge much less should we admit of such extentions when we see that it is discordant to the Ordinance of God as I have before shewed Moreover if the Councill of Nice approved of such large excessive extents of Care and Iurisdiction in any yet we are to thinke that it but Confirmed that Iurisdiction which they then had but at that tyme the extentions of Inrisdiction were not so large as in after tyme. Had the Pope of Rome then such Iurisdiction as now when no parte of Germany nor other Nations had embraced the faith as since they did Or should we thinke that that Councill subiugated to that Bishop Churches not as then propagated If no then neither by warrant of holy Scripture nor by warrant of that Councill hath that Bisshop any right of Iurisdiction over all the Arch-Bisshopps of all the Christian Nations in the West As for claime as Successor to the Apostle Peter it is strange that he alone should make a claime of succeedinge to an Apostle for where be the other Bishops who claime to succeede to this or that Apostle I fynde none but him of Antioch and that also rather a figment of the Bisshop of Romes then any true claime of that Bishops And as for his claime from Scripture I have elsew here proved it to be directly against that which our Lord commanded to his Apostles Theise things considered I now humbly beseech yoursacred Majestie that as hitherto you have showen great favour to our Cleargy so you will continue to preserve them from any forreine and unlawfull ecclesiasticall Powers which would chalenge Authority over them Princes may doe well to have an eye at the vvisedome and gratious Ordinance of God observinge with what Powers ecclesiasticall he Apostles taken away sent the Church under their wings For surely there cann be no better Politie of ecclesiasticall Goverment for Princes then that which we fynde the Lord to leave in the Church after his takinge away of Apostles Should the Lord send any Officet under the wings of Princes who should streatch his Authority farr further then any Prince cann streatch his vvings of protection Or should one Bishopp be under the vvings of many Princes protections vvhat then if those Princes fall at variance shall the one protect his Adversaries subiecte Therefore I cannot but conclude that as it is not good for the Church so it is also in convenient dangerous for Princes that there be in the church any Ecclesiastical Ministers of huge extents of Iurisdiction such as are some Patriarchs and the Pope of Rome Thus havinge written at large of theise things because our tymes greately neede the so doinge I now close up this Chapter and my notes upon the former Scriptures collected prayinge that I may proceede to other II. CHAP. OF King Hezekias we reade 2 Chron 31 4 That he commanded the people that dwelt in Hierusalem to give a part to the Preists and Levits that they might be in couraged in the Lawe of the Lord And when the Commandement was spread the Children of Israell brought abondaunce of first fruicts of Corne and Wine and Oile and Hony and of all the increase of the Feild and the Tithes of all things brought they aboundantly And Hezekias questioned the Preists and the Levits concerning the Heapes And Azariah the cheife Preist of the house of Zadock answered him and said since the people begann to bringe the Offerings into the house of the Lord we have eaten and have bene satisfied and there is left in aboundannce And Hezekias commaunded to prepare Chambers in the house of the Lord and they prepared them and caried in the first fruicts and the tythes and the dedicate thinges faithfully And over them was Coniah the Levite the cheife and Shimei his brother the second And Core the Sonne of Imnah the Levite Porter toward the east was over the things that were willingely offered unto God to distribute to their Brethren the Oblation of the Lord and the holy things that were consecrate their daily portions Againe of Kinge Iosias we reade 2. Chron 34 8 That he sent Shafan and Maaseiah the Governour of the City and Ioah the Recorder to repaire the house of the Lord. And when they came to Hilkia the high Preist they delivered the money that was brought into the house of God which the Levits that kept the dore had gathered at the hands of Manassch and Ephraim and of all the residue of Israel and of all Iudas and Beniamin and of the inhabitants of Hierusalem And they put it into the hands of them which should doe the worke Againe Exodus 36 3 we reade thus And they received of Moses all the Offeringes which the Children of Israel had brought for the worke of the service of the Sanctuary to make it Also they brought still unto him free Gifts every morninge So all the wise men that wrought all the holy worke came every Man from his worke which they had wrought and spake to Moses saying The people bringe too much and more then enough for the use of the worke which the Lord hath commanded to be made Then Moses gave a Commandement and they caused it to be proclaimed throughout the hoste saying Let neither Man nor Woman prepare any more worke for the Oblation of the Sanctuary So the people were staied from Offeringe In theise Scriptures I note theise fower things specially First That the Kinge commanded the People to give to the Maintenance of the Ministers Secondly That Maintenance is for their incouragement to serve in the Ministery Thirdly That the Kinge cared also for the Repairinge of the Churches wherein God was vvors hipped Lastly That when there was a Sufficiency this was to be acknowledged by the Cleargy and the People were to be staied from giving According to which observations I humbly pray that I may petition your sacred Majestie as hereunder shall appeare It beinge the Commandement and Ordinance of God 1. Cor. 9 14 that the Ministers of the Ghospell be maintayned by them to whom they Minister the Ghospell Christians are bounde to fynde them Maintenance if they be not bounde also to maintayne them by Tythes first fruicts free-will Offeringes and the like But where the Manner of doinge is not appointed by God vvhen yet the thinge to be done is appointed there Gods Ministers of Rule and Goverment have Power to appointe the Manner of doinge and none may lawfully except against the Manner which
Instruments of David Kinge of Israell And all the Congregation worshipped singinge a songe and they blew the Trumpcts All this continued untill the burnte offeringe was finished And when they had made an end of Offeringe the Kinge and all that were present with him bowed themselvs worshipped Then Hezekiah the Kinge and the Princes commanded the Levits to praise the Lord with the wordes of David and of Asaph the Seer And Hezekiah spake and said Now ye have consecrate your selvs come neere and bringe the sacrifices and offering of praise into the house of the Lord. Also Hezektah sent to all Israell and Indah and also wrote letters to Ephraim and Manasseh that they should come to the house of the Lord in Hierusalem to keepe the Passeover unto the Lord God of Israell And Hezekiah spake comfortably unto all the Levits that had knowledge to singe unto the Lord. From theise Scriptures I gather specially theise fower thinges 1 That in tyme of peace and prosperity the Lords vvorship may be increased in Magnificense 2 That the King tooke care of the solemne Stately and right perfourmance of the same 3 That those vvho have the Arte in songe and in Musick vvere cheris hed by the Kinge 4 That the Kinge tooke care of and surthered the Peoples resorte unto the same It is truly vvorthy our observation that unto the Manner of Divine Service ordeyned in the vvilderness God approved of the Additions of Kinges and Prophets made in lymes vvhen the Church vvas in Peace and Prosperity For here vve reade of the vvords of David and Asaph the Secr also of the Instruments of David Kinge of Israell neither of which lived in the tyme when the Church was in the vvildernesse If therefore God approved of this Addition vvhich made in some measure a change of the former Manner of Divine Service why should we under the Christianity thinke that the increase of the Magnificence of the vvorship of God is not acceptable They are therefore to be reproved who contend against the Magnisicent Manner of Divine Service ordeyned by Gods Kinges and Preists and not dissonant from his former reveiled will vvhich we fynde established in the Christian Church after the Kinges and Princes embraced the Christian faith Neither ought any to thinke that Kinges being converted to God they have not a speciall prerogative in orderinge the set forme of Divine Service I graunte they are not left wholy at Liberty to doe what pleaserrh them for I noted before in the first chapter that the Comandement vvas by the hande of the Lord and by the hande of his Prophets but yet this I say that under the Christianity where we have not new Revelations for all things there the Kinge and Gods Preists have power to order the Manner of the Divine vvorshipp so as they doe nothinge in Substance against the vvill of God already reveiled They may indeede under the sheild of this liberty bringe in many vaine and nnseemely thinges but vve trust to Gods stronge hande over them And if they be so ill mynded yet vvee neede not doubt but that the Lorde vvill in due tyme discover their evell and raise up redress for his CHVRCH by the hands of more faithfull Servants In the meane tyme if they commande things which in themselvs are not against the vvorde of God reveiled we are safer in obeyinge then resistinge I approve not therefore of those who contemptuousely speake of the solemne Service of our Cathedrall Churches speakinge rather their owne singular conceipt then that which hath any sounde warrant from the vvorde of God Theise things considered I now for this matter conclude That God is to be blessed for your Majesties Iudgement and vvisedome in retayninge still under the Reformation the Magnificent Manner of Gods Divine vvorshipp used in our Cathedrall churches and in some few other places for seinge the same was ordered by former Princes and Bishops it was fit to be retayned save onely vvherein vve have direct vvarrant by the vvorde of God or by evidence of evell to alter Reforme the same for vve owe a Reverence to that vvhich former Ministers of God have ordered save in things which either are directly against Gods vvorde or which carry vvith them an evidence of evell But now as on the one hande I blesse God for your Majesties continuinge the Stately vvorship of God in our Cathedrall Churches so on the other hande I humbly pray that I may make two petitions the first That the peoples understandinges may be more yet tendered then hitherto it hà th bene the second That the singinge Men and others imploied in any Service may be taken care of that they be of an honest religious and holy life and Conversation For the better perfourmance of the first it vvere good and proffitable That vvhatsoever is sunge or plaide in that solemne Divine Service be printed in bookes that the same may be read by the people at the tyme of the singinge or playinge the same in the Quire Neither this onely but it vvere also good that the people were instructed both readily to knowe vvhat is sunge or plaide and also readily to turne to the same in the booke vvhere they may reade it yea children should be taught this in the Schooles that so beinge trained up hérein they may in their age resorte proffitably to this solemne Service also sometymes aswell as to their ovvne Parrish Church ordinarily For Dread Soveraigne though charitably and religiously your Predecessors have caused the Divine Service to be translated into the English tongue yet partly because al that assemble cannot conveniëtly assemble in the Quire neither cann the Quire be altered because of the fittinge the same to the voices of the Singers that they may heare one an other partly because Songe cannot be so distinct as that the hearers can farr off discerne what is sung partly because the Musick plaieth some tymes alone in the Honour of God vvhen yet some thinge is or ought to be intended the tune whereof is with Arte of Musick plaide alone and lastly because the common sorte are not skilfull in the Order what is now sunge what then plaide therefore your people are even in theise tymes little better then if the Service were perfourmed in a strange tongue Herethrough cheifely it is that your people doe not commonly so respect that solemne Service as they ought neither indeede care at all to resorte to the same at any tyme yea and most of those that doe sometymes come to the same come neere onely vvhen some thinge is read out of the Bible or when those Praiers are said which easily they cann discerne and understande but when any thinge is done in Songe or vvhen the Musick silently plaieth you shall then synde them to retire themselvs and to give themselvs to vvalkinge and talkinge Others of the yet simpler sorte of people are even as those under Popery pleased vvith the tune onely and delighted with the songe and
or commended they acknowledge no Power in that read unto them out of a Homily Neither are Homilyes written to occasion in our Cleargy a Negligence of Study but rather for the help of those onely who cannot Preach soundly at all therefore fart be it from our Church to fetter a Congregation to a Homily reader onely if the tymes affoorde Ministers who cann divide the vvorde of the Ghospell aright Thus having vvritten of one sorte of Ministers I humbly pray that I may proceede to another Other Ministers there are who though they cann and doe Preach vvell yet they preach as seldome as Lawe will permit them Herewithall many of them are loose of life prophane in Conversation Yea they are common pot companions they serve as jesters at great Mens tables and make no conscience of their Speach so as they may gaine a Meales meate in such company of Credit In a vvorde neither commonly in their Conversation nor commonly in their dealings with Men they shew any Signes of a Religious disposition of mynde If you examine their family you shall fynde there as little exercise of religious Dutyes as in those familyes where there is neither faith nor feare of God In such Parishes the voice of the people is That they have a Parson that cann doe well if he would that he is a good fellowe and the like but they cannot commned him either for any painefull Preachinge or for any evidence of Piety And according to his evel disposition and example so you shall commonly fynde the Parishioners to take all liberty in vvickedness so farr fourth as they dare for the Law of your Kingedome Here what faith vvhat Sanctification vvhat feare of God vvhat talke of religious thinges here you may fynde some dusty Bibles in familyes but they serve not for any use all the yeate longe save onely to carry to Church on Sundaies Here scarce in any one family of the Parrrish you shall fynde or Morninge or Eveninge Prayer the whole yeare thorowe here no Repetition of Sermons no Catechising of the family at any tyme yea scarcely Grace before or after meate What evidence here then of the Kingedome of heaven vvhat childe of that Kingedome would not mourne to see here so smale fruicts of the Ghospell If it be obiected that Morninge and Eveninge Praier Readinge the Scriptures Repeatinge of Sermons and Catechisinge of the family are new taxes not laid upon Men by the Ghospell then I answere That theise dutyes are included either expressly or by consequence in the Commandements given us in the Ghospell Moreover because those commonly doe theise things in whom the Ghospell most prevayleth therefore the not doing them servs as a Signe that there the Ghospell prevailes not in people as it ought Lastly seinge every family is a Charge where Parents have Charge of Children and Masters of Servants therefore in every family there ought to be some Religious exercises by which faith and devotion may be furthered Another sorte of Ministers there is who both cann and doe Preach vvell yea and often as every Sabbaoth day once but though of the aboundance of their learninge they leave excellent Sermons with their Parishioners yet what comes of it they care not neither ever looke after its takinge any effect at all And for all their Preachinge yet observe them in their life and conversation and you shal never heare them speake of religious things longer then they are in the Pulpit for abroade all the weeke and yeare after their Parishioners fynde that their talke is wholy of worldly matters so that by true Signes the Parishioners discover them to be wholy worldly mynded Civilly courtious they are but Men may easely see that it springs but from Civility not from Religion Theise love their Parishioners but it is but because they reape Proffit by them not for that they fynde the Ghospell and the Grace of God to prevaile in them If you search into the familyes even of theise you may fynde commonly more store of Bibles and more use also made of them then in the Ministers howses of whom I have before vvritten but yet here you shall fynde the use to bee onely as for a vvearinge out of the tyme with readinge vvhich else they could not at present tell how to pass away Here you may fynde Graces before and after meate generally more civility in the family more showe of Religion also then in the former Ministers howses but yet for Morninge or Eveniuge Praier Repetition of Sermons or Catechisinge you shal hardly fynde theise things the whole yeare thorowe As for the People in such Parishes you shall commonly fynde them better disposed then in the Paris hes whereof before I have written they are commonly more Civill and respective of their life and conversation They resorte with more reverence to the Church and have more store of Bibles then in the Parishes before written of but as for family exercises at home such as are Morninge or Eveninge Praier Readinge the Scriptures at convenient tymes Repeatinge of Sermons or Catechisinge you shall not commonly fynde theise things used throughout the yeare If you search them more narrowly you may fynde indeed some good measure of knowledge of Divine Mysteries but as for faith or Sanctity through the Spirit as for any conversinge of things of faith as for any joy of things hoped for accordinge to the Ghospell of Christe you shall hardly fynde theise things in them no nor Signes of them Here we may thanke God for the evidence of the prevaylinge of the Kingdome of Heaven in this your Kingedome and this by the sight of a sounde Divine Service and Preaching and peoples resortinge to the Church but we cannot here rejoyce of that Kingedomes prevaylinge in the hearts lives and conversations of your people I grante indeede Dread Soveraigne that it is no smale matter that the Ghospell pressed vvith your Royall Lawes prevailes over Lords and inferior Governours of familyes so much as to bringe their familyes to the Church neither indeede is it a smale Power that hath brought even this to pass Moreover if Lords and other Governours of familyes usinge their familyes to the Church doe leave them therewithall to God hopinge that the vvorde preached and Gods Grace accompanyinge the same worketh in their family to make them inwardly good Christians not further using their family publickly to Morning or Evening Praier daily or to a reading of the Scripturs thorow every one his or hir part at convenient tymes or to Repeating of Sermons or to Catechisinge yet we may not doubt but that in every such family there is one or some in whom the worde of God worketh and faith in God groweth in them accordinge hereto and so herethorowe there is in that family a private prayinge and a private reading the Scriptures and private Meditations and selfe-Catechisinges therefore also vve may not condemne or reproach all such families as wherein publiquely the family gathered togeather
there is not usually holy exercises perfourmed But yet because the very Showe of Godliness is good not onely for an evidence to Pastors of the prevailinge of Gods Grace in their Parishioners but also for examples sake to others as servinge to provoake or incite one family by another in the use of such pious exercises and Showe of Godliness it is very behoovefull that families have their publick holy exercises at convenient seazons Indeede some of those who most use theise pious family exercises make Religion a weariness to their family by so continually drawinge them in every minute of tyme wherein they worke not to theise exercises that they leave no time for their familyes recreation and refreshment by sportinge dancinge usinge exercises of Activity or exercises of danger for animatinge them to valiancy and other like Thus by an extreame a vice growes and this both to the hurte of the family and also to the scandall of the Ghospell of Christe for some erroneously conceavinge that Religion cannot stande with such things they make their Children servants dull and slowe of motion and unsit for the defence of the Kingedome and of the Church and others thinkinge that the Ghospell admits not such things make the Ghospels yoake heavier then the Lord would have it and so make the people take offēce therat Yea som have raised a reproach caused themselvs to be a by-worde through their puttinge the bridle of their owne worde in peoples mouths restreyninge them in thinges which Gods vvorde restreynes them not in such Men doe both themselvs and also the Ghospell wronge The Scriptures declare the Lord not to dislike but rather to approve of sportinges Gen. 26 8 dancings Exod. 15 20 Iudges 11 34 37 and of exercises of Activity Iudges 20 16 1. Chron. 12 2 therefore none ought by a vvorde of their owne to restreyn Gods people in such things Such Men would make conscience to doe as David did who for the rescue of a sheepe would followe after a Beare and after a Lion but this exposinge a Mans selfe to such dangers even upon such causes the Scripture rather approves then condemnes Surely the Scripture commendinge as an Ornament and Honor of Kingedomes that there are Active valiant Men in the same 1. Chron. 12 1 it doth consequently allow of such hazardous exercises as incyte move Men to a valiant exposinge themselvs to dangers therefore the baitinge of Bulls of Beares and huntinge of vvilde Beasts and the like are not to be condemned to be used by Gods people If any evell be done or evell Speach hearde in the usinge of theise things let that indeede be reproved and punished but let not Gods people be debarred from the use of theise lawfull things under pretence that Religion and Holiness will not stande with such thinges Would God that they that use theise things would say and resolve and profess that seinge God is gratious to allowe them to sporte to dance to use exercises for Activity and even unto danger for animatinge of them to valiancy therefore he should not be dishonored by any in the use of them for surely if Gods people did this the Lord would delight in his peoples exercisinge themselvs in theise things True it is Mans corrupt nature is such as that hardly it cann use theise things without takinge Liberty with all both to forget God and also to put away his feare in the tyme of their makinge use of theise things but if Masters of families and publick Governours as also their Pastors would teach them frequently to minde the Lord and to have care in their hearts not to displease him in their usinge theise things as also would be ready to reprove and punish any that should dishonor God in the tyme of the use of theise things then the corruption of nature would be kept downe herein as in other things hereby for the Awe of Goverment changeth the Manners which a depraved Nature is apt to bringe fourth And why should not every one of every family thinke with themselvs that as to doe or say oughts in their sportinges one with another or family with family or neighbours vvith neighbours vvhich vvould displease their Masters and also their Magistrats knewe they thereof were the next way to be deprived of theise Solaces and Refreshments so to displease God is likewise the next way to make him also to deprive them of them and to plague the Land and them Therefore people should use theise things as by Gods permission havinge an Awe of God in their hearts not to permit or doe any thinge in the use of them which is truly a breach of any of Gods Commandements As for the Sabbaoth day vvhereas some use exercises of violence unto Blood such as are baiting of bulls or beares cudgell playinge other like theise though they be lawfull at other tymes yet not on the Sabbaoth more harmeless solaces delights befits the same both for conveniency also for that it is a rest aswell to Beasts as to Men the like I might say for hobby-horses and men in vvomens apparell but this indeede unlawfull vvhich our Maygaimes commonly use for even in indifferent things there may be a fitness not to use them on the Lords Sabbaoth day Theise things I thought good to touch at here because men are apt to erre by an erroneous restreinte aswell as by an erroneous liberty-takinge Againe I finde in those who most use holy and religious dutyes a custome of long prayinge as if they would make a custome or get a Name for great prayinge whereas the Lord doth in Scripture declare himselfe to delight in shorte praiers tendinge to the present occasions of praying vvhich also are fittest for the Spirits attendance thereto and to be made in faith of that praied for There is no truth in praier when the Spirit and faith accompany not the things praied for neither cann they conveniently accompany longe and tedions praiers In Congregations indeede there must be in the Pastor a sence of and praier for publick offences Benefits and the very rehearsing of many perticulers is there truly needefull but in the private family the occasion of the prayinge vvhither it be for the morninge or eveninge is especially to be tendered though som other perticulers for the common wealth may also breifely be remembred Thus have I noted some evells whereinto some the most devoute are apt to fall that so such evells may be prevented but yet if this Care be taken against theise evells it would be very proffitable that every family aparte use its selfe to such Religious Dutyes For for vvant of accoustominge a family hereto vve fynde that Men goinge to church and comminge from thence make that all their Religion for all the vveeke after never thinkinge any more of any thinge learned at the Church nor caringe to doe in the vveeke as they vvere at Church taught to doe vvhereas if at home the family
vvere used to theise pious exercises it would occasion a makinge conscience to resorte to Church and there to vvorshipp God vvith faith in the Spirit aswell as in the externall Gestures of the Body as also it would make them carefull of that taught to remember a parte and some speciall things either to Beleeve them heartily or to practise them in their Actions and Speach all the tyme of their life for some things are to be Beleeved onely other things are to be practised and in both every hearer ought to be carefull that he doe it as he is taught by the GHOSPELL of CHRISTE Thus havinge vvritten of some sorts of Ministers and observed unto your Majestie the effects of their defects in your People I now humbly pray that I may proceede to vvrite also of those other Ministers in vvhom I cannot but rejoice blessinge God also for them and for the rich and plentifull Fruicts of their zealous and painefull Ministration Other Ministers there are in this Church of Englande who beinge learned are also painefull Preachers of the word They preach once at the least but ordinarily twice on the Sabbaoth day if not once in the weeke dayes also Theise observe their Parishioners whither usually in their life and conversation they bringe fourth any Fruicts of their Preachinge Theise vvatch over any erroneous opinions in their Parishioners informinge them better and stayinge their outspreadinge Theise watch also over the Manners of their Parishioners aswell their conversation as their dealinge observinge vvhen they are either vitious or vertuous Theise apply themselvs to fit their Preaching also unto theise observations usinge Comminations or Consolations as the peoples vices or vertues neglect or observation of Doctryne gives occasion Which that they may the better doe they observe marke the common fame that goes of any in the Parrish and herewithall they have their eyes and eares abroade in the Parrish even faithfull and godly Men vvho observinge the common conversation and dealings of their Neighbours doe faithfully informe them how they fynde their Neighbours commonly disposed whither to observe religiously what is Taught them or to neglect to observe the same All this they doe before any of their Parishioners come to such height of iniquity as to be publickly accused and proceeded against in any courte of lustice Yea and hereby they so prevent peoples so offendinge that well neere rather they by their well directed Doctryne and grave or Pastorly Authority then the feare of the Punishment which is by your Law to be inflicted doe bridle and restreine your people from offendinge your Lawes Theise in their owne familyes use Morninge and Eveninge Praier Grace before and after Meate Readinge the Scriptures thorowe in time every one of the household their turne or parte Theise use their family to Repeatinge of Sermons and also Catechise them conveniently often If you talke with theise you shall fynde them religiously disposed affectinge also in all conference with Men to leave some Seedes and gratious impressions either confirminge Men in the faith of some speciall thinge of the Ghospell or dehortinge them from some wickedness to which they are by reporte inclyncable Theise are religiously courteous and affable lovinge their Parishioners not for their owne private gaine they have by them onely nor onely for neighbourhood and freindshipp but after the example of the Apostles for the evidence of their faith and for the evidence of their receavinge carefully and practisinge conscionably the worde of Life Theise shew themselvs by many apparant Signes that they love and seeke the Salvation of their People rejoycinge of the comforteable likelihood of many and assurance of some that they shall be partakers in the future Glorification Theise are grave in gesture sober and meeke in conversation they are devoute they are Holy yea a Man may by good Signes discerne that from a Springe of faith in themselvs they exhorte others unto faith and from a sence of the sweeteness of obedience in themselvs they incourage or animate others to obey the Ghospell In a worde theise goe before their Parishioners in those things vvhereunto by their Preaching they exhorte them This for the Ministers themselvs and their familyes now consider the people also under them You shall fynde here the common voice of the Parishioners to be to this effect We have God be blessed a learned and a good Man to our Teacher he taketh greate paines to teach us he loves us he is ready to instruct and teach us even in private conference upon any scruple of conscience he is courteous even to the meanest of us shewinge also by evident signes that he heartily desires the Salvation of our Soules In theise Parishes you shall fynde in the people in the meanest aswell as in the greatest more knowledge in Divine Mysteries then in the Parishes formerly written of Here more evidence of faith of those holy Mysteries and in God and in Christe accordinge to the direction of those Mysteries Here you shall fynde more store of Bibles in families more readinge in them more proffit by readinge in them then in the other Parishes Here eveninge if not morninge and eveninge Praier Here grace before and after Meate and the same done with Reverence also and an evidence of faith and feare of God Here you shall fynde repeatinge of the Sermons at convenient tymes Here catechisinge also conveniently often Here the Neighbours will conferr some tymes one with another aswell of heavenly things as of vvordly yea and this they vvill doe not to shew what they cann say of such things or to get a Mastery in conference but with a mutuall Hope for such things confirminge one another in the faith and esteeme of such things animatinge one another to preferr them in their love and desire before theise vvorldly things which all men have and enjoy When I sawe this in some I rejoyced as one who had founde some who are answerable to that exhortation of the Apostles where he describinge in some measure the future resurrection of our Bodyes 1. Thssal 4 17 saith Comforte your selvs one another vvith theise wordes Doubtless where people thus doe as fit opportunity and mutuall disposition of myndes vvill serve the Lord vvill drawe neere to heare their talke openinge also their understandinges yet better as we reade of him that he did Luke 24 13. Furthermore in theise Parishes vve fynde the People not onely to reverence their Pastor but heartily to love him beinge glad also to have occasion of doinge any thinge whereby they may manifest the Love they beare him Here there is an abstayninge from usuall and unlavvfull swearing Here you shall not fynde usually any excess in drinkinge Here no lasciviouss filthy or beastly talke no bold lustfull and filthy gestures but rather you shall fynde here the contrary vertues even an abstinence from evell and yet a freedome of Love and delight as youth requires but with a restreinte of such wicked excess Here in a