have thought it religion to countenance the Clergie When therfore that famous * K. Iames in his Basilicon Doron lib. 2. pag. 38. King of blessed memory was about to speake severally of those 3. estates into which the subjects of England are divided he begins after this manner First saith he that I prejudge not the Church of her ancient priviledges reason would she should have the first place for orders sake in this catalogue the grouÌ„d of which priviledge I do beleeve came first from among Gods people of old with whom the highest Priest was second in the Kingdome And albeit every one who is a Priest or man of God among us be not a Prelate nor may looke to be of as high dignities as Aaron Nathan or Zadoc nor to have the like honours and employments that Archbishops and Bishops have yet know that we are all the men of God being lawfully called et pro Christo legatione fungimur and Ambassadours of Christ 2 Cor 5.20 And therefore besides what hath beene else this I may say Let a man so account of us even in geuerall as of the Ministers of Christ 1 Cor. 4.1 and stewards of the mysteries of God For to esteeme otherwise of us is to have an evill eye at that calling which the Lord hath honoured and to vilifie those persons whom he hath magnified would that they should be in high account because they are placed in an holy function which must at all times put a difference between them and other men Nor is it but observed till we meete with those who curse their Father and doe not blesse their Mother But enough of this till by and by Wee shall have it again at another turning till when I leave it and come now to the proofe of such things pertinent to all and every of the Fathers in this body as must be first handled Wherfore to proceed orderly let the scriptures and constant practise of the Church built thereupon First testifie that Churchmen have the name of Fathers Secondly that they bee not all of one equall ranke but of differing degrees And last of all that there is reverence and honour due to them as in the following Chapters Sections and Divisions shall be further shewed CHAPTER I. That the name or title of Father is pertinent to Churchmen THis truth I shall first prove out of the words of Saint Paul who witnesseth to the Corinthians that he had begotten them in Christ Iesus through the Gospell 1 Cor. 4.15 And so though he were no carnall yet a spirituall Father to them Where note that because he makes the word to be the means of their begetting it must needs follow that every other Minister who converteth soules is a spirituall Father because he by the word doth also beget children unto Christ In like manner hee also speaketh to the people of Galatia My little children of whom I travell in birth Gal 4.19 1 Tim. 5.1 till Christ bee formed in you And againe Rebuke not an Elder but exhâ—rt him as a Father which albeit he there meanes it of such in speciall as are Fathers for their age yet it prooveth the title of Father to be due to all who beare the name of Elders whether in Church or Common-weale For when he speaks afterwards of such into whose hands in respect of discipline the governement of the Church is committed 1 Tim. 5.17 hee calleth them by the name of Elders Seniores officij and would that if they rule well they should have double honour especially if they labour in the word and doctrine as well as in governement This is also proved out of the words of Saint Iohn For to those whom he writeth in his first epistle he speaketh as a Father using these words often My little children And at the fourth verse of his third Epistle I have saith hee no greater joy then to heare that my children walke in love And in his old age as St. Ierome tels the story being carried to the Church in the armes of his schollers and lifted into the Pulpit and not able to speake many words he used onely this sweet saying Filioli diligite alterutrum Little children or my sons love one another Neither was it but that in the times of the Law the Prophets also and Priests were called Fathers Oh my Father my Father the chariots of Israel and the horsemen thereof So said Elisha to Elias 2 Kin. 2.12 So said King Ioash also to Elisha 2 Kin. 13.14 Yea and thus saith the Scripture likewise of the Priests as we read in the 2 Chron. 29.11 CHAP. II. SECTION I. BUt from hence I come to their rankes or orders And in the first place stands the King or cheife Magistrate whom Esay calleth a Nursing Father of the Church Esa 49.23 2 Sam. 5.1 and by the tenne tribes was acknowledged to be their Pastour And so indeed he was although in a differing manner from the Pastourship of Priests And yet not so farre differing neither as that hee bee * See Bishop Iewell against Hard defence of Apol part 6 chap. 15. divis 1. p. 612 mere laicus for then hee must bee tyed altogether to the State and meddle nothing with the Church in matters Ecclesiasticall how negligently wrongfully or disorderly soever he see things to be carried But being the keeper of both Tables he must have an eye to the Church as well as to the State not onely ordering that the Church be obeyed but that Bishops and other Priests doe their office as well as they who belong to the affaires of the Common wealth Yea in a word he is to mairtaine Gods worship K. Iames in his Apol. for the oath of allegiance pag. 108. printed Anno 1609. as well as the peoples welfare for thus as that second Salomon hath recorded doe godly and Christian Kings within their owne dominions sit to governe their Church as well as the rest of their people assisting the spirituall pover with the temporall sword making no new Articles of Faith but commanding obedience to be given to what the word of God approveth suffering no Sects and Schismes but reforming corruptions and also ordering that a decorum be observed in every thing that thereby the inward dulnes of the heart may bee the better awaked to a more reverent respect both towards God and his holy worship for if the outward beauty of Churches stirreth up devotion then much more the decent and comely manner of the service there Both doe well and well is it when both can bee found to goe together Now if any should suppose that this power of a King takes away the power of Bishops I answer that they are much deceived For this is not to annihilate or take away the jurisdiction or power of Bishops but to nurse cherish and oversee it For the Christian Church had Episcopall power granted as afterwards shall be shewed before ever there was any Christian
REDDE DEBITVM OR A DISCOVRSE IN defence of three chiefe Fatherhoods grounded upon a Text dilated to the Latitude of the Fift Commandement and is therfore grounded thereupon because 't was first intended for the Pulpit and should have beene concluded in one or two Sermons BVT IS EXTENDED SINCE to a larger Tract AND WRITTEN CHIEFELY in confutation of all disobedient and factious kinde of People who are enemies both to the Church and State By JOHN SVVAN Greg. mag lib. 7. Indict 2. Epist 78. In causa in qua Deo placere cupio homines non formido LONDON Printed by I.D. for Iohn Williams at the Signe of the Crane in St. Pauls Church-yard 1640. TO ALL SVCH FAMOVS WORTHIES as are both able and zealous Patrons of the Church and State and of such as endeavour the good thereof Grace Mercie and Peace be multiplied from God our Father and from the Lord Jesus Christ Right worthie of Renowne THIS is a Piece which craves your Patronage It containes nothing but what is just and honest and yet is like enough to meet with such as shall oppose it For I both know and finde it true by experience that hee who sides not with the humours of the common multitude incurres the odium of not a few And indeed my comfort is 't was alwaies so Obsequium amicos veritas odium parit That great Apostle could have said as much Galae 4.15.16 for whereas he remembers the good will that the Galatians once bore towards him he findes the case quite altered and is now become their enemie because he telleth them what is truth Not that he ever taught them other but because hee presseth the more earnestly where he fears or findes their reluctation They had as well appeareth a minde to go astray and he not yeelding to them but directing otherwise is slighted for his labour But if it be good as he also speaketh to be zealously affected alwaies in a good thing 't is fit that men submit and learne with patience till they come to the knowledge of what is good otherwise their zeale cannot but be preposterous and violent passions take place of true and righteous informations This is that which I only ayme at a rectifying of such as walke amisse and if herein my poore endeavours may but finde a curteous acceptation I account my paines as much as nothing being alwaies willing to promote what I can the happie prosperitie both of the Church and State When therefore this Booke which I now send abroad shall be so happie as to kisse any of your hands be pleased to shelter it under the zealous wings of your favourable protection And so praying God to blesse you alwaies I rest devoted to do you the best service that I can Iohn Swan TO THE CHRISTIAN and courteous Reader WElcome prosperitie knowes not how to advance her stately Standard in any such society which by means of faction and want of unitie is miserably dis-joynted For let the bodie be without ligaments and it cannot stand the joynts that should helpe to uphold it will be quickly broken and so fatall ruine steps on too fast and proclaimes that mischiefe which for the want of concord followes as an effect of such a want In consideration whereof my unfeigned wishes and good desires have put me forward to cast in one poore Mite among others who are not onely joyfull and glad to see but willing also to advance the desired beautie and happie prosperitie both of the Church and State whose mutuall dependance is such that the welfare of the one is the prosperitie of the other both helping to uphold the good of one another Whereto is pertinent that famous speech of Gulielmus Occam to Lewis the fift Domine Imperator defende me gladio ego te defendam calamo Protect thou me with thy sword Lord Emperor and I will defend thee with my Pen. And indeed 't was right For as Moses and Aaron were sent together and as the Priests of old were employed even inbidding battell to the enemie and inquirie not seldome made at the mouth of the Prophets concerning affairs of the like nature So should still the Church and State be truly united each to other and be mutuall upholders one of another Turbulent dispositions wish well I feare to neither for with them the troubled waters are the sweeetest streames and to kindle the fire of contentiou their highest ayme But farre be it from any sonne of Peace to have either his heart tongue or penne defiled with the filth of such proceedings Rather let it be the care of us all not onely to marke them who cause divisions and avoyd them as St. Paul directeth Rom. 16.17 but to oppose what we can the disobedient disturbers of this our Israel For if Saint Peter were resisted when he tooke a wrong course to knit well together the Jewes Gala. 2.11.12.13 and the Gentiles then let not others thinke it strange that in a way which is unwarrantable they meete with such as shall oppose them As for my sefe I know both mine owne strength and mine owne wants It is little I confesse that I am able to doe but am not therefore discouraged to doe what I can Saint Austine did as much or more in the Churches quarrell as any Father of them all and yet Saint Hierome was a better Linguist There be diver sitie of gifts 1 Cor. 12. sayth the Apostle but they proceed all from one Spirit and are given also for one end namely for the edification or good of one another Reade therefore and judge impartially let by-respect be set aside For though it oftentimes prevailes so farre with no few Readers that according as they either valew or dis-esteeme the Author they receive or slight his writings yet 't is a fault and faults we know must bee amended otherwise the worst must needes be theirs who march unmindfull of their reckoning Whereunto let me adde that which is also common namely That be a mans intentions never so sincere yet if the subject of his discourse be not agreeable to the ignorant fancies of every resolved and selfe-will'd opposite his bookes shall be either not read at all or look't upon with a scornefull and supercilious eye the lash of censure not being wanting where a prejudicate opinion bears the sway And this I may the rather mention because among such as these I have somewhat felt in my former booke the truth hereof Yea and have beene blamed also even for the very Title that I put unto it that is to say for giving it the name of Profano-Mastix Which howsoever distasted cannot be so impertinent as some imagine For rudenesse and irreverence savours too much of prophanation which takes I dare say firme hold of them who obstinately refuse to worshippe God in the beautie of holinesse notwithstanding there be manifest proofes for such a practice And for their sakes it is that I chiefely prefixed so smart a
title which to others of a better temper may be mitigated to a more milde and gentle meaning serving onely as a caution to let them know that they might be more zealous of Gods glory if they were lesse indifferent and more forward to manifest their inward feare and reverence by their outward devotion for so shall they glorifie God both in their soules and in their bodies even as they looke to have both partake in the heavenly joyes of the life to come At which Saint Paul hath plainly pointed in the 1 Cor. 6.20 Nor is it but certaine that a reward presupposeth a worke If therefore we live in hope of an happie resurrection why then doe we exempt our bodies from the service of God and lay the totall of this dutie upon the soule Or if we know that the happinesse of the soule separate from the bodie neither is nor shall be consummate till the bodie be againe united to it Why doe we not for the present joyne both together and grant that as the outward worship without the inward is but dead so the inward without the outward is incompleat even as is that happinesse alreadie mentioned I will not be tedious to adde any more save only this The discourse now tendred desires thee good Reader to be taken up as an exposition of the first Precept in the Second Table For though it be grounded upon a Text in Salomon yet my acceptation of of it aymes chiefely at such a latitude as may not cause it to be excluded from out the bounds of the Fift Commandement but suffer it to be considered in a Catechesticall way Farewell Feb. 26. 1638. Thine to his power in all the offices of charitie and truth IOHN SVVAN REDDE DEBITVM PROV 30.11 There is is a generation that curseth their Father and doth not blesse their Mother THis text in generall is the declaration of an offence wherein we have two parts The first is a Denomination of the parties offending The second is an expression of the particularities of their offence The denomination is in the word generation for saith the Text There is a generation The offence is twofold First that they curse Secondly that they doe not blesse For as there is a generation so there is even such a generation as curseth their father and doth not blesse their Mother Concerning the first of which there lurkes perhaps some ambiguity in the word generation I shall by degrees therefore unfold or explicate what a generation is together with the kinds thereof that thereby it may appeare what the text meaneth by saying There is a generation A Generation is either in respect of succession or in respect of qualities That of succession is either generall or in more particular The Generall hath respect to the succeeding times of all ages and all persons in every nation under heaven Thus were the chronologicall periods of time and ages of the world Generations as from the Creation to the Floud from the Floud to the Promise from the Promise to the Law from the Law to the Temple from the Temple to the captivity from the captivity to Christ from Christ to us and from us to the end of the world Or if they be accounted according to that distinction of 6. Ages wherein men suffer the labours and travells of this present world they are from the Creation to the Floud from the Floud to Abraham from Abraham to David from David to the captivity from the captivity to Christ and from Christ to the end of the world These are the generall The more particular were pertinent either to some one nation or to a private descent of particular families Of the first of these in the Gospell it is said that This generation shall not passe till all bee fulfilled And of the second Lâ—k 21.32 in the Psalmist thus we read Psal 109.12 that In the next generation his name shall be cleane put out which if we respect the time is seldome or never more then an hundred yeares Gen. 15.13.16 as is witnessed by that of Moses in Gen. 15. where we read of foure generations in the compasse or space of foure hundred yeares Now because a generation in these large extents produce a diversity of factions and severall multitudes of dispositions some following the streame of one thing some another it is that I have secondly observed another kind of generation viz. in respect of qualities And unto this the text adhereth as most pertinent for that 's a generation in respect of quality wherin a race Sect or company of people follow either the doing of that which is good or the doing of that which is bad The first of which is a generation not so much pure in their owne eyes as in Gods The second is a froward perverse and crooked generation from which as the Apostle speaketh every good Christian must save himselfe The kinds of these perverse or crooked ones are many and among the rest this in the text is one and as one so none of the best For There is a generation that curseth their father and doth not blesse their mother And thus much of the denomination of the offenders 2 Their offence followeth and it is two fold First that they curse Secondly that they doe not blesse The first is a sinne of commission The second of omission the one commits the evill he should not do the other omits the good that he should doe And so like erring sheepe both have wandred and gone astray In the commissive part the sinne of the generation is set downe positively In the omissive privatively Or in the commissive part there is the act and the object The Act is cursing The object is the father The Act in it selfe single and alone is bad enough but is made so much the worse by reason of the circumstances or by reason of that speciall object at which it aymeth For such relation as is between the Father and the Sonne such yea the same is between this Act or and his Object The omissive part affords an object also but 't is detained in the privation of such an act as of right should looke towards and not from it for although the power of a Father be in many respects greater then the power of a Mother yet as saith Chemnitius there must be an exequation of dutie and honour Chemnit in Loc. as well to the one as to the other as well to the inferiour as the no bler sexe as well to the weaker as the stronger vessell Neither are sinnes of omission in knowne duties but every way as bad nay rather worse then sinnes of commission So that if it be a sin to curse the Father it must needs bee no lesse not to blesse the mother But who are they to whom this right belongs Are they onely such as in respect of being The summo extention of the Text. begat and brought us forth My answer must be negative for
Magistrate Kings and Princes therefore are not sent to abolish this power and order but where they find the same to nourish it yea and to see that it goe on and doe that which shall be for the glory of God and the good of the Church For wherreas Church officers might be resisted and disabled without the assistance of such a chiefe governour and whereas they might bee either negligent or otherwise in their office then beseemes them it is the goodnesse of God to send Christian Kings as chiefe fathers both for and over them that thereby all may goe well among such as professe the name of Christ in a Christian Church To which purpose the words of Saint Austin are not impertinent In hoc Reges Deo serviunt sicut eis divinitus praecipitur Aug. contra Câ—esconium lib. 3. c. 15. in quantum sunt Reges si in suo Regno bena jubeant mala prohibeant non solum quae pertinent ad humanam societatem verum etiam quae ad divinam religionem Meaning that Kings herein serve God as it is commanded them from above in that they be Kings if within their Kingdome they command good things and forbid evill not onely in things pertaining to humane fellowship or civill order but also in things pertaining to Gods Religion Now hee that does this must needs bee supreame Governour over all persons in all causes as well Ecclesiasticall as civill within his owne dominions or else he cannot doe it But seeing God hath given him this power doth he not therefore call Councels to have Lawes and orders made and matters where need is to be setled for the good of his Church Yea and because this power of supremacie comes to him from aboue it cannot be in Man to take it from him Factibi et erunt tibi saith * Bâ—â—… Andr in his Sermon upon Numb 〈◊〉 1.2 one of whom we may learne to speake was that which God said to Moses and to him onely There was no Fac tibi said to Aaron And therefore the propriety or right of both Trumpets commanded to be made for the calling of Assemblies both in the Church and State must rest in Moses From whence it came to passe that ever after whosoever was in Moses his place must have the same right and power that Moses had Sometimes I confesse there was no such magistrate but no sooner did God send one againe then that this power was put in practise witnesse Nehemias after the captivity Neh. 7.64 1 Mac. 14 4â— Simon after the fury of Antiochus yea and witnesse also that famous Constantine whom God raysed up to overthrow the power of the persecuting Dragons and to reduce things to their former order Yet neverthelesse this power of correcting ordering calling and disposing of men in matters of the Church gives no authoritie to Kings or cheife Magistrates to make new Articles of faith to preach the Gospell administer the Sacraments denounce excommuication or exercise the function of the Priests in their Church-service For in these things Princes must forbeare to meddle and acknowledge Priests to bee their pastours submitting their greatnesse to be obedient to them in their directions yea even to the meanest of Gods Ministers sincerely declaring the will of God For though they may force the Priests where they find them negligent to doe their duties yet the duties themselves they cannot doe Defence of the Apolog part 6. cap. 9 Diviâ— 1. â— pa. 558. Whereto agreeth that of Bishop Iewell Christ saith he is evermore mindfull of his promise for when hee seeth his Church defaced and laid waste hee raiseth up faithfull Magistrates and godly Princes not to doe the Priests or Bishops duties but to force the priests and Bishops to doe their duties The duties themselves then must not be done but by the Priests and doing of them Princes must bee obedient to them not despising as hath beene said the meanest of Gods Ministers sincerely declaring the will of God For as Gods Ambassadours they beseech exhort admonish and reprove even them if need be as well as any other of Gods heritage Num c. 16 c. 17. Who can be ignorant that it was a Corah and his company which would have all the Congreation alike holy whereas it was Aarons rod among all the rods of the Tribes that flourished 1 Sam. 13. 2 Chron 26. Soâ—om lib. 7. cap. 4. Also who hath not heard that it was a Saul who dared to offer sacrifice in the stead of Samuel and Vzziah that invades the Priests office But it was the part of a good Theodosius to * So also did K. David to the â—â—ssage of the Prophet Nathan 2 Sam 1â— 13 〈◊〉 in â—â—ronol submit to the censure of an upright and holy Ambrose And yet neverthelesse the said Father granted that it was the right and power of Princes to summon Councels For about the yeare of our Lord 381. there was a Synod at Aquileia in which Saint Ambrose was president Who with the rest there assembled did fully testifie that by the appointment of the Emperour and power of his authoritie they held their Synod And hereupon it was that they gave notice to him of all their proceedings therein These are the first SECTION II. THE second follow and they are those whom the * So King Iames cals the Puritans in his Basilicon Doron lib. 1. pag. 41. Pests of the Church but not the scriptures or primitive times account abhominable I meane the reverend Hierarchie of renowned Bishops so much condemned by the fiery Zelots of our peevish Puritans whom nothing can please but their owne fancies They contend for parity and would have all be intitle as high as Aaron They would that all should be Governours rather then private Ministers whereupon they urge that of right there are no Diocesan but onely parochiall Bishops That the authoritie and jurisdiction and rights of a Bishop are no other then what belongeth to all Parsons and Vicars of parish Churches and consequently that every such Parson and Vicar is as good a Bishop as the best Neither doe some but thinke that the Church cannot or ought not to bee governed without a wise worshipfull company of Lay Elders which may annually be removed and returne at the years end to their trades and occupations againe But that these and the like are but idle fancies appeareth both in regard of Christs owne order or institution when he laid the foundation of his Church in regard of the Apostles owne times and also in regard of the Primitive times after them As for the first thus it was The Apostles did not ordaine the difference They onely proceeded as Christ had ordained For as there were chiefe and inferiour Priests in the times before Christ in like manner at the first preaching of the Gospell the foundation of the Church was so laid that all Priests were not in all things equall for the twelue Apostles were first called and sent
but of peace and order The seventh and last is the envious hearer not so much against the Priest as against his neighbour Ye may easily know him for he sits like a malecontent very sad and sorrowfull as if he were a deafe man and heard not untill he thinketh that the Preacher hath a speciall ayme at some one or other whom he himselfe hateth upon thought of which he cheeres up his spirits begins to looke like a willing hearer and is exceeding well content to drinke up with greedinesse such a passage thinking it no small happinesse to have his eares blessed with the vineger and gall of that particular But if this be hearing I am much deceived Luk. 8.8.18 For he that hath an care to heare saith our Saviour let him heare yea and take heed likewise how he heareth Not turne aside and stop his eare for then he doth not heare at all Nor heare as himselfe pleaseth for then he hears amisse But heare as he ought that thereby he may heare indeed and so at the last he shall be one day taken to that happy and joyfull place of seeing yea and sing that song Psal 48.8 As we have heard so have we seene in the City of our God SECT III. THis therefore brings mee unto a third thing propounded viz. That the people obey as well as heare The obedience is two-fold Deut. 30.14 Heb. 13.17 concerning Doctrine and Government 1. That of Doctrine is first and is no more but the submitting unto and practising of what their Pastors teach them For except it manifestly appeare Ezek. 33.31 that the Doctrine delivered be false thou art bound to reverence to receive it and to obey it as the word of God Jam. 1.17 Yea though the preacher have much out of humane writers and ancient Fathers for what saying soever is agreeable to the word of God and fitly applyed is to be received as the word because if it be truth it must needs come downe from God who is the fountaine 1 Cor. 4.7 not only of every perfect gift but of every good gift For what good is there in man which he hath not received To which purpose Saint Austin speaking of such truths as are many times delivered even by Philosophers themselves saith Aug. de Doct. Christ lib. 2. Si quae vera Philosophi dixerunt ab eis sunt tanquam ab injustis possessoribus vendicanda in usum nostrum meaning that what truths soever Philosophers have spoken are to be taken from them into our use as from unjust possessours Nay further should the life of the Minister distaste thee yet flye not his doctrine For when the wicked Scribes and Pharisees satin Moses his chaire Math. 23.2.3 they said but did not In which case it was Christs owne advice That what they taught should bee observed but what they did should be avoided Dicunt enim quae Dei sunt faciunt quae sua sunt Aug. contra liter as Petil l. 2. c. 6. as Saint Austin speaketh Whereto I adde that an Eagles eye anâ— an Adders eare are badly chosen for who is there among the sonnes of Men that can acquit himselfe from humane frailties But why doe I talke of frailties The world especially in looking on us is not so charitable as to put a difference between grosse offences and infirmities Nay should we live like Angels Math. 10.24.25 or like Christ himselfe there would not bee wanting some or other to traduce us If we suffer not our selves to be defrauded but seeke for our owne we are accounted covetous and seeke not you but yours although in this we doe but call you backe from that blacke sinne of foule Sacriledge wherein you doe not so much rob us as God Malac. 3.8 Or if we will not suffer our selves to be contemned we are proud and ambitious although in this God's honour and the dignity of our callings be defaced Or if we endeavour to have things rectified that be amisse we are accounted busie and troublesome although in this we goe about to discharge the duties of our places For thus can the world extract something out of nothing and multiply molehils into mountaines concerning the steps of our proceedings I excuse not all but rather teach you to be cautelous and well advised in accusing those who bee your Pastours Nor doe I thinke all to be free from scandalous living Howbeit even in this sport not with accursed Cham at your Fathers nakednesse but rather pray with the Church that both by our life and doctrine we may set forth God's true and lively word and rightly and duly administer his holy Sacraments For indeed they preach most who live best and why is that but because such is the nature of fraile mortall men that they are more prone to be led by example than by precept howbeit our Saviours rule directeth otherwise as a little before hath been declared Let it therefore be that you heare and not only so Math. 7.26 Jam. 1.22.24 but that ye heare and doe For he that heareth and doeth not is like unto him who built his house upon the sands or like unto one who beholdeth his naturall face in a glasse who when he hath considered himselfe goes his way and forgets immediately what manner of one he was Therefore be ye hearers of the word Rom. 2.13 and not hearers only but doers also for not the hearers of the Law but the doers shall be justified Deut. 7.12.13 Or as it is in Deuteronomy If thou hearken to my Lawes and observe them then the Lord shall keepe with thee his covenant he shall love thee and blesse thee Nor againe may the nature of the Doctrine distaste thee For in case thou hadst rather have sugar than salt honey than gall oyle than vineger liberty than restraint know that God hath sent his Spirit to rebuke the world of sinne Iohn 16.8 And therefore being reproved out of the word of God neither despise nor murmure but rather remember your obedience shew your thankfulnesse acknowledge your sinnes bewaile your iniquities abstaine from your wickednesse Heb. 3.8 â—8 slack not your conversion nor put it off from day to day lest by delaying your danger be past recovery Ye may vow perhaps to sacrifice your Minister upon the unsanctified Altar of your owne scorne for speaking as you thinke too home unto your soules But doe ye not know that obedience was preferred in a farre better sacrifice than this and rebellion branded withan hellish marke It is divellish sure to disobey 1 Sam. 19.22.23 Disobedience is coupled to the sinne of witchcraft And in Physicke ye also know it is not required that it should please but rather that it should helpe and heale Wherefore although the word to flesh and blood be not tooth some yet let it suffice that in it selfe 't is wholesome For conclusion therefore with that of Saint Bernard and that of Saint Hierom let
obey the officers of his Church whom they have seene For as judicious Hooker truly speaketh It doth not stand with the duty which we owe to our heavenly Father who is the universall Father of us all that to the ordinances of our mother the Church we should shew our selves disobedient Let us not say wee keepe the Commandements of the one when we breake the Lawes of the other for unlesse wee observe both we obey neither And againe seeing Christ saith he hath promised to be with his Church untill the end of the world her Laws and Ordinances cannot be contemned or broken without wrong and despight to Christ himselfe Neither doe the words of Solomon but tend to the same purpose For he doth not only say Prov. 1.8 Heare thy fathers instruction but addeth also and forsake not thy mothers teaching By Father meaning either God who is the universall Father of all creatures or the Pastours of the Church who are sent of God as Ghostly Fathers to teach and instruct the people And by Mother meaning the Governours of the Church as even the Genevae note declareth Or more plainly thus They who teach and instruct thee in the Word must be heard and not only so but even the laws and directions of the Guides and Rulers who sit to governe may not be neglected And what our Saviours doctrine likewise is concerning this you have heard already and may heare more afterwards when you have read a little further In the mean time if I be desired to speak more plainely concerning the word Church What is meant by the word Church and of changing the phrase from Father to Mother whose lawes must be obeyed My answer is that here is not meant the whole popular or collective company of beleevers but the Church in her Officers which is differing from the popular and promiscuous bodie thereof For the Church is either representative or collective By the first is meant onely the spiritualitie and chiefely the governing Fathers or highest Priests By the second all others as well as the former them and all who live within the compasse or pale of one the same Church And because the whole Church together is oftentimes resembled to a woman bringing forth and nourishing up of Children unto Christ we sometimes alter the phrase from Father to Mother although we speake but of the Church in a representative bodie where by a Synecdoche one part is put for the whole But I proceed A twofold objection And here some object that the Church officers either bring in rites and orders at which their conscience stumbleth Or secondly that Bishops ought not to have any Courts Ecclesiastical for the correction of those who break such lawes as are sayd to be the lawes of the Church Answer â— Answ to the first objection Who can speake more like loose Libertines then these But I answere more distinctly First See the Conference at Hampton Court pag. 66. that it is an ordinarie thing for those who affect singularitie to turne all into a subtill inquirie rather then into an harmelesse desire of being satisfied and under an outward cloake of religion and conscience hypocritically to cover the grossenesse of their disobeience which is as Christ sayd of the Pharisees They doe things under pretence For it is to be feared that some of them which pretend weaknesse and doubting are as King Iames observeth strong enough and such as think themselves able to teach the King and all the Bishops of the Land In which case there is I thinke no better way to cure them then that Aarons rod should devoure their Serpents otherwise they will not only hisse against but also sting where they can the bosome of the Church Now in this perhaps as their custome is they will be ready to complaine of cruelty and persecution But doe they not know Non est crudelit as pro Deo pietas as saith Saint Hierom Zeale for God and the Churches peace is no cruelty neither are they persecuted whom the hand of Justice punisheth for breaking the Law They may beare the world in hand that they suffer for their conscience and abuse the credulity of the simple herein but wise and moderate men know the contrary For as Seminary Priests and Jesuites give it out that they are martyred for their Religion when the very truth is they are justly executed for ther prodigious treasons and felonious or treacherous practices against lawfull Princes and Estates So the disturbers of the Churches peace pretend they are persecuted for their consciences when they are indeed but justly censured for their obstinate and pertinacious contempt of lawfull authority Could they well remember it 't is they who be the true Ismaels not ceasing to infest their better brethren making head against their Heads and crying out like unto Libertines that all their Christian liberty is destroyed And why but because in these matters of order the private fancies of every idle head or addle braine may not countermand the warrantable authority of a publike Law nor set downe such Rites as shall better please them or in their judgements be thought more fitting then such as the Church ordaineth This were indeed to invade anothers right to give Lawes to our Law-givers an Husteron Proteron and therefore may not be Nay were it so that every man should be left to his owne liberty then look how many Congregations so many varieties There would be I dare say little or no concord but in diversities and disagreements and so the Church of God in one and the same Kingdome should be rent and torne most miserably The fourth Councell of Toledo had an eye hereunto Symson hist of the Church lib. 4. pag. 527 and did therefore in the second Canon thereof enjoyne one uniforme order in their Church service And surely seeing Christ's coat was without seame there is no reason why in one and the same Kingdome the orders should be different It were rather to be wished that the whole Catholicke Church throughout the Christian world under her several governours in every Kingdome or Church Nationall were ordered after one and the same manner but because this cannot be in every respect either in regard of the places times or conditions of the people it is left to the discretion of every Church to appoint such as shall best serve them for decency order and edification For if they be destitute of these properties they are but brutish and insignificant altogether unfit to stirre up the dull minde of man to the remembrance or expression of his duty to God For as it is with Tongues so with Ceremonies if they be darke and obscure or not understood they cannot edifie Many such are at this day in the Church of Rome and I thanke God that we of this Church are free enough from them It were well therefore that what appertaines unto us were better observed for in the generall their institution is divine
edition 1613 although in his edition 1610 hee mentions them by the name of Pecunia Ecclesialis which is no great advantage neither but may bee well interpreted by the word Decimae as a generall by a speciall But howsoever what is one Authour against more and yet this one in his last thoughts is nothing differing but speakes just like those other already mentioned Well then without further question here was the originall of Infeodations and first beginning of lamentable Sacriledge in the alienation of Tythes from the Ministers or Churches to the which they were payd And in the summe of the whole answere note that at the first they that had possessions sold them and brought the money to the Apostles this was about Ierusalem And in other Churches collections were made both for the necessities of the Saints and of the Ministers Then after this it was thought more convenient rather that such as were minded to give should give the Lands themselves rather I say than the price of them that thereby they might remaine as a perpetuall helpe to the Church Here began the endowment of the Church with Gleab and this is commonly attributed out of Polidore Virgil Polid. De invent lib. 6. c. 10. and others to the dayes of Urban the first who was in the * Calvis in Chron. yeare 224 about which time Origen spake of Tythes as of things then payd I have alreadie shewed it And before Parishes were divided these were at the disposing of the Bishop and payd unto him for the use of the Clergie within the Diocesse But Parishes being divided which was in the dayes of Dennis the first about * See Folid Virg lib. 4. c. 6. the yeare 266 they were annexed to the Priests of particular Cures For the defence of whom that they might not bee wronged in their dues there were certaine temporall men appointed either by godly Kings or by such as gave Lands to the Church to bee Patrons of Churches or Defensores Ecclesiarum who might be readie to defend the Churches rights And yet perhaps some particular parishes which were by reason of such Churches as were of Lay foundations were not knowne till some while after and yet not so long after as some have thought For by the fourth Canon of the Councell of Arausicanum held in the yeare 441. it appeareth that Parish Oratories and Churches of Lay-foundations were even then to beseene But what need I loose my selfe in this argument for let a man take these things which way hee pleaseth yet still hee may see that tythes as well as other Church goods belonged and were generally paid to the Clergy either in their own Cures or to the Bishops for them before the dayes of Charles Martell who was the first that brought in the most manifest corruption concerning their alienation for albeit Iulian robbed the Church yet hee did it as a Persecutor from whom no lesse could be expected And although the successors of Martel were more honest and restored somewhat backe againe taking in Lease from the Churches in regard of the imminent warres and many invasions of the enemy such parts as were retained and doing all this with great circumspection hoping that under the favour of God in this necessity they might thus and not otherwise without prejudice doe it yet the former example of Charles Martel was the more powerfull and in succeeding times proved but as a dangerous Load-starre to direct divers other countries to imitate his practise and to prophane their greedy hands with the Priests maintenance while on the other side the Pope did as fast appropriate Parsonages to Abbies and Nunneries which in those blind times was thought to bee no wrong it being commonly conceited that preaching bred nothing but heresies schismes and contentions and that therefore there was no better way to save soules then by the devotions of Monkes and Friars Which also was a cause as superstition more and more increased to get no small portions fraudulently from the hands of the deceived Laity it being a constant practise to give and give evermore to those idle Droanes and fat-bellied Houses that thereby they might have the more speedy passage out of feigned Purgatory To which likewise adde how the Popes againe although they would have somewhat restrained the covetousnes of the Monkes when they saw the greatnesse of it fixed upon another project For that they might enrich their Favourites friends and kindred they would not seldome convert the tythes to their uses And now to countenance and helpe forward these practises with a colour of warrantable proceedings Alexander de Hales began to broach a new Doctrine concerning the right of tythes never knowne nor heard of among the ancient Fathers For this was the Doctrine of the Fathers both Greek and Latine that tythes are due to the Ministers of the Gospel by the word of God secundum literam literally and precisely as they were in the old Testament to the Priests of the Law whereas this Hales who was about the yeare 1230 taught otherwise namely that it was a part of the Morall Law naturally written in the heart that something should be paied but as for the Quota pars it had its dependance meerly upon the Iudiciall Law and so the Tenth was onely positively due and no otherwise due according as the Lawes positively should determine In which Doctrine was inferred that they who might make the Lawes indetermination of the Quotitie which was to be paid might alienate to severall uses as much out of that portion as they pleased The Schoole-men went after him in the same steps to the utmost of their power strained their wits for the upholding of such a politike opinion Howbeit the event proved afterwards extreamely pernicious First in occasioning that heresie which held them as Almes And secondly in giving occasion also to the civil power to take from the Church not only the jurisdiction of tythes but to alienate them in the end from the Church Church-men to a meere civill use Wherein yet one thing is observeable that although the times were darke there was alwayes some or other beside the Canonists who opposed the abbettours of this new doctrine and taught this point of tything not after the corrupt tenets of the School-men but as the Fathers had done before them of which you may reade more in Dr. Carletous history of tythes Chap. 5. And for the doctrine of the Fathers see Doctor Tillesley in his Catalogue of 72. testimonies cleane contrary to what was taught by Hales Aquinas and the rest And last of all why and how they are within the compasse of the Morall and not Ceremoniall or Iudicial Lawes no not for their Quotitie I have already shewed And therefore as known by paid in the name and portion of a Tenth part before the Law unlesse a man could find somewhere in Gods word an expresse command to the contrary For looke but unto the time of the Law it selfe which was the middle time between the time of Nature and of Grace and you shall find I grant that the worship of God in regard of the manner thereof is ceased since the Passion of Christ but God hath caused the ceasing of so much as is ceased Ephes 2.15 Colos 2.14 And looke what was not abrogated by Christ that still remaineth as being the substance which is perpetual Mr. Rob. revenue of the Gosp pag. 10. So also of Gods right or portion which he had in the time of the Law some parts are ceased viz. those fragments of the Sacrifices which were the shares of the Priests for even the Sacrifices themselves being types of Christ to come are fulfilled and abolished in and by Christ being come But tythes as hath beene proved were no types of Christ neither in their substance nor in their circumstance but were only the maintenance of Gods publike worship which being perpetuall they also are perpetual In a word they did belong to the worship of God before there was a Leviticall worship and when they were paid to the Levites they did but follow Gods worship as being principally due to the service and not to the men but for the service sake and so also still such must be their end of Assignation For Levi should have had as little portion in them as any of the other Tribes if God had not chosen him from the rest to the Ministery Num. 18.21 And as for Lay-men besides this that they doe no service the very name of Impropriation pleads against them I shall stil therefore urge that what the Patriarkes and old people of the Iewes practised by the Law of nature or the rule of right reason or by inspiration of Gods spirit many hundred yeers before the Ceremoniall or Leviticall Law was given are not to be ranked among Iudaicall Ceremonies which were fulfilled in our Saviour Christ and were by him taken away nailed to his Crosse This is all for I know nothing else of moment which can bee objected And therefore here an end of this Discourse which may be to the faulty a Correction of their errours if they will if not they have just cause to feare it as a witnesse one day to bee brought forth against them For what have I done but declared such truths as the Scriptures Fathers Councils and other Histories of good authority have recorded Soli Deo gloria FINIS