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
above their Minister is more then can may or ought to be granted The subordination rests in them and not in him at whose hand I dare say they ought to bee alwaies ready to do and to take advice as occasion shall require For although no private Pastor be a Prelate yet I take it to be without doubt that hee is a kind of Rectour in his owne Parish by way of reference to the higher powers and not to bee a meere cypher among his people Ignatius I suppose knew it well enough in the subordination before mentioned And yet now adayes there is a generation to be found who would bee very glad for the disrespect they beare to the Clergie to see the Church-wardens made superiour to their Priest and he to be but a dull spectator in all matter of businesse to stand with his finger in his mouth and not dare to meddle with any thing but be gainsayed over-topped and not suffered to beare any sway at all whilst they goe on as they list and rule all the rost as the common proverbe speaketh 'T is sure that such a generation there is But I dare not be he that should maintaine such doctrine for good divinitie for if it be not in them that doe a tricke to please the people or a sowing of pillowes under their Elbowes I am certainly much deceived But let them tell me if they can for I would bee glad to know it what Canon in our Church or Rubricke in our Liturgy will serve any whit to countenance such a proud and ambitious faction The 113. canon giveth Ministers power to present for feare if all should be left to the Churchwardens there would be nothing done to rectifie things amisse The 89. canon makes it lawfull for the Minister to choose one of the Churchwardens and sidemen and to take notice of their accounts The 91. cannon alowes him and not the Church-wardens to niake choice of the Parish clerke Also he not the Churchwardens is a Can. 26. Rubr. before Communion allowed to be a judge betweene two offenders and whom he findes to be obstinare in malice not to admit him but the other to the holy Communion It is also left to his b Rubr. after the Commu discretion to judge whether the number bee sufficient to bee administred unto Also the Churchwardens c Can. 20 and Rubrick after the Commu are to take advice from him and not he from them receiving his direction for the providing of Bread and Wine for Communions Also the time for baptizing of children whether in the Morning or in the Afternoone is d Rubr. before publick Bapt. left to his discretion It is likewise left to his discretion to determine whether the e Rubr. before private Bapt. excuses alledged by Parents for not bringing their children to holy Baptisme on the next Sunday or Holy-day after they bee borne bee just and reasonable Also if he shall perceive any to come to the Font who never received the Communion to answer for a child hee shall not f Can. 2â— suffer the said party to be an undertaker He shall also g Can. 28. put backe strangers from the Communion and hath h Rubr. after Confirmatiâ—… it also in his power to order such as shall be catechised according to his discretion He is also to have a key of the almes-box and other chest and to be imployed in taking a Terrier of Glebe lands and other possessions belonging to the Church For which see canon 84 70. and 87. And againe by vertue of the 88. cannon he may either forbid the ringing of Bells or give leave to have them rung as he thinketh fitting where though the Church wardens as in some other things be also mentioned yet sure we find it not The Churchwardens and the Minister but the Minister and the Churchwardens Hee in the first place they in the next So that now it well appeareth that every Minister is more then a dull spectator in his parish for the ordering and disposing of things there and that the Churchwardens are so farre from being superiour to their Minister as that they be his servants rather and at his command in the absence of the ordinary to whom they are bound to present that which cannot bee amended or ordered otherwise for there be indeed those courts to which offenders must bee cited and from whence the censure for their faults must be received But I hasten for all hitherto is plaine enough especially against those who would have the Church governement committed to the Layty or if to the Priests in a confused parity Neither last of all shall I neede to speake much of some others who whilst they decline the name of Bishop retaine the office under other names which they doe I dare say in hatred of tyrannicall proud papall Bishops For what other colour can they have But alas what harme is there in the name seeing the Tyrannie resteth not in the name but in the person otherwise every King should be no better then a Tyrant because Tarquin and many other Kings haue used Tyrannie The Hierarchie of Bishops is as ancient you see as Christ and his Apostles The institution was not Apostolicall but divine in a more high alloy Christ first founded it and the Apostles tooke it up from him in their administration of the publique governement and so it descended to the succeeding times of all ages as formerly hath beene shewed And therfore to be stubborne disobedient rebellious or dis-respective towards it is to fight against Gods ordinance to trouble the peace of the Church with fond fiery factions and to joyn with that generation who curse their Father and doe not blesse their Mother CHAP. III. THE next thing considerable is the Reverence Obedience and Honour which the people owe to their spirituall Fathers not to some but to all in every order ranke or degree amongst them And herein five things are considerable First that the people have a reverent respect toward the persons of such as are Ministers Secondly that they disdaine not to heare their Preachings Rebukes and Exhortations Thirdly that they obey both Doctrine and Discipline conforming themselves to the orders rites or ceremonies of the Church under which they live Fourthly that they be peaceable towards them Fiftly that they robbe them not but render to them their true and just dues out of all their goods SECT I. AND why I begin first with this viz. that the people are bound to shew a reverent respect toward the very person of a Minister is not because their persons are more honourable then their doctrine but because their doctrine cannot profit where their persons are despised Cujus persona despicitur ejus doctrina contemnitur sayth Saint Bernard Bern. Serm. 2. deresur Demini And the reason is plaine for whil'st men are so wicked as to slight mocke contemne and despise our persons they forget that we are the
what dost thou here if thou art too pure to be one among us Verily might these men have their wills there should be no face of religion nor order in the Christian world They professe themselves to be Hearers but if you talke with them they are then become Preachers rather then Hearers bragging that Lay-men know the meaning of the Scriptures as well as Priests and therefore need none of their directions excepting when they direct according to what is already fixed in such a peoples fancy For I know well enough the bent of their bowes either we must preach what and how they will heare or they will not heare what or how we preach All or the most of them hate a written Sermon as abominable But as before they might have remembred not only that the Scriptures are not of private inter pretation and that the Priests lips are to preserve knowledge Mal. 2 7. Jer. 36. Baruck 1.5 and that inquiry is to be made at his mouth so also now that Baruck wrote at the mouth of Ieremie that is as Ieremy did indite so Baruck wrote Yea and Baruck also declareth that he wrote and read his owne Sermons To which purpose I may likewise adde what I have often read in the stories of the Church of one Atticus Bishop of Constantinople who preached many Sermons yet because they were done extempore 〈◊〉 l. 7. c. 2 Non ejus genoris fuere saith mine author ut merito vel ab auditoribus studiose perdiscerentur vel monumentis mandarentur literarum ad posteritatem But what care they for this and therefore to please the fancies of not a few we must roll out our Sermons without premeditation or else their tongues are fierce against us And now because every one will not produce such abortives nor doe the worke of the Lord so negligently for feare of that curse in the Scriptures they cry out and say We have an unpreaching Minister Ier. 48.10 a dumb Dog an idle Drone not at all considering that even they themselves are in the meane time possessed with that Divell which makes them deafe For if it were otherwise they could not but be better husbands and huswives of what they have heard and shew the truth of their zeale by the light of their practice Beside which this also should be remembred that as all have not received a like measure of gifts so neither have all a like measure of strength but are impaired either through age sicknesse want or other calamities Now in such cases if they stand so much upon Sacrifice that they forget Mercy where is their charity But do I speak any jot of this to beget a dearth of Sermons it is farre from me for I know that there is no famine like that of the Word Doe I not rather speake it to correct our Schismatickes in their idle wandrings and to inkindle the fire of a godly zeale in them towards the orders of our Church and forme of our prayers They may remember if they please that Hee who was daily teaching in the Temple said also that his Fathers House was an house of prayer not to one only people but to all nations Math. 21.13 Nay more there is this order to be observed in Gods service that prayer is to have the first place For We will give our selves continually to prayer and to the ministration of the Word say the blessed Apostles Act. 6.4 Or againe Doe I speake it to incourage the idle to goe and hide their talents glut themselves with pleasures or leave the Word to follow the world That be also farre from me for he that hath the meanest gift Math. 25.28.29 1 Tim. 4 14.15.16 as by using it he may increase it so by hiding it he may chance to lose it And therefore let every one of God's Ministers be conscionably carefull to feed that flock over which the Holy Ghost hath placed him to the utmost of his power and withall let his sheepe know that they are bound to hearken and listen to him and not forsake him to follow strangers For if the worst be said of him thus set over thee that can be I hope he will be able so long as he is with thee Act 15.21 to preach unto thee as Moses was preached being read in the Synagogue every Sabbath day or as the Epistles of Saint Paul were preached in the Churches wither he sent them 1 Thess 5.27 Act. 16.4 or as the orders of our Church injoyne us by the reading of Homilies Can 49. All which is called Preaching and may without question be profitable to such as apply themselves to be taught thereby Rom. 10.17 Mark 4 24. 1 Tim. 4.2 Esa 18.1 Heb. 4.12 For as faith cometh is increased and mannersamended by hearing and hearing by the Word of God So also by this kinde of hearing in which or in nothing you heare the Word of God For it came to passe when Shaphan read the booke of the Law before the King that herent his clothes 2 King 2◠11.19 enquired of the Lord humbled himselfe and was moved in his heart as the Scriptures beare us witnesse in 2 King 22.10.11.19 And last of all neither is it but the opinion of Martin Bucer that our Homilies were penned by some eminent Preachers such as that age did then afford of which kinde of Preaching * Sunt sanè quidam qui henè pronunciare possunt quod si ab altis sumant eloquenter sapienter est conscriptum memorie que commendent at que ad populum proserart si eam personam gerunt non improbe faciunt Aug. de doct Christ lib. 4. Saint Austin well approveth as may be seene towards the latter end of his fourth booke De doctrina Christiana For if he holds concerning some in his time who knew better how to pronounce then to make a Sermon that they did not amisse to seeke the benefit of their people by preaching what others had written then it must needs follow as an order fit to be embraced that we neglect not the reading of Homilies at such times as we have no other Sermons for hereby having the more time to provide us our owne Sermons will be the better and fitter to be preached They who have a charge under them and be not able to doe this if aged must be helped if indiscreet and ignorant doing things ridiculously or abusing things they meddle with ought to be removed for they have but crept in to the dishonour of the Ministery like him among the guests and want their wedding garment Wherefore all these things being well weighed they be more nice then wise more rude then learned more envious then charitable who inveigh so much at they know not what 4. The last are next Let them be summed up and thus they stand The wandring hearer the wondring or curious hearer the accidentall hearer the pleasing hearer the scoffing hearer the criticall or cavilling
me close up this point and say Auris bona est quae libentèr audit utilia prudentèr discernit audita obedientèr operatur inteliecta Meaning that That is a good eare which willingly heareth things profitable wisely discerneth things heard and obediently performeth hirgs discerned For as Hierom speaketh Ille plus didicit qui plus facit He hath learned most who practiseth or doth most 2. And now from Obedience unto Doctrine I passe to that of Government This hath relation to those Fathers in especiall who as the Apostle saith are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.17 Praelati that is such as are set to have the oversight and government of the Church watching labouring for the good of mens soules not only like unto other ordinary Priests where when occasion shal require who are indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est intendere but much more in caring for the Church as men peculiarly set over it and are therefore said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est superintendere supervigilare For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one thing and belongs to every Priest but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is another and pertaines solely to such of the Clergy as have a Key of Jurisdiction as well as a Key of Order These then are they who as I said doe watch and labour for the good of mens soules not only like unto other ordinary Ministers where and when occasion shall require but much more in caring for the Church as men peculiarly set over it to see to the preserving of peace and truth order and decency in Gods publike worship without which neither could the Church consist nor Gods worship be maintained but soules sinke for want of helpe Such watchmen then are not set up in vaine but are without doubt as needfull as was pitch was for the Ark of Noah to keep it from drowning under the waters Obey them therefore and submit your selves unto them 't is the voice of God and not of man which calls you to it Heb. 13.17 Nor is there cause why ye should refuse it For if the politicall lawes of even Heathen Princes Rom. 13.1.5 Dan 3. Acts 4.15 are to be obeyed for conscience sake except where they enjoine disobedience unto God then much more these that are for the maintenance of truth concord order and decency in his publike worship Or if you will take up the reason thus Civill powers appertaine to the defence of corporall life and civill society and cannot therefore be disobeyed without detriment to the Common weale But powers Ecclesiasticall have to doe with Religion and the worship of God They meddle with men not as men but as men called to lead a spirituall life and therefore cannot be disobeyed without harme or detriment to that end for which they were first ordained Or thus there is but one God who is the authour of both powers so that if we must obey on the one hand we may not disobey on the other except we make it a thing of nothing to fight against the ordinances of our heavenly Father Tit. 3.2 Put them in remembrance saith the Apostle that they be subject to Principalities and Powers and that they be obedient This for the one So also Obey them that have the over sight of you Heb. 13.17 and submit your selves for they watch for your soules That for the other Herein agreeing to the doctrine of our Saviour delivered by himselfe Goe and tell the Church Math. 18.17 and if he refuse to heare the Church let him be unto thee as an Ethnicke and a Publican Christian Princes have indeed to doe in these things as in the rankes of Church Governours I have already shewed but not to the disanulling of the power For they be sent of God as Nursing Fathers to his Church and are therefore to defend and maintaine the power thereof against all sorts of opposites that oppose themselves against it And verily a law and custome of the Church was heretofore of greater weight than to be of light esteeme The ancients thought it to be a good argument of it selfe alone to convince others in their strugglings Hereupon that holy Father Saint Austin could urge This is the authority of our Mother the Church Hoc habet authoritas Matris Ecclesiae Hoc Ecclesia commendat saluberrima authoritas Premitur mole Matris Ecclesiae c. In which testimonies we see that this blessed pillar of Gods House accounted the Laws and Ordinances of the Church to be a strong and conquering weapon against the adversaries of the Church But such are the humours of these times and so thwart to all lawfull authority that one and the same act which would be willingly performed if it were left to every ones free choice may not be done when it comes backt with authority For though it were accounted lawfull or indifferent before is now as if the nature of it were altered or not so warrantable as before it was commanded Why else doe they question what the Church enjoyneth and like quarrelsome high-minded people love to dwell in the fiery flames of contention It is a signe of some distemper a distemper that commeth of an heat or humour of pride for as Solomon speaketh Only by pride commeth contention Prov. 13.10 but with the well advised is wisedome But what care they for that for let it but be that they may cry loudest and have the last word they are still bigger in conceit and falsely take it as a truth that they have answered all sufficiently whereas on the other side a modest disputer knoweth it is to little purpose to contend with a man full of words or reason with a resolved and selfe willed opposite Quid prodest Simiae si videatur esse Leo But be not you who are such See the 2d Epish to Tim. chap. 3. 2 Pet. 2.10 be not I beseech you so heady high-minded fierce despisers of government presumptuous selfe-willed c. as to disobey or speake evill of dignities for these are humours best befitting the lewdnesse of lawlesse persons and loosenesse of licentious livers who have indeed an outward forme of godlinesse but have denyed the power thereof witnesse their creeping into houses to lead captive simple women who as the Apostle speaketh are laden with sinnes ◠Tim. 3.6 and led with divers lusts These are like Iannes and Iambres which resisted Moses as if God had not given him that power and authority which he had After whom was Corah and his company a seditious sect but smarted for it by a suddaine judgement Or to speake with Saint Peter 2 Pet. 2.10 They are bold and stand in their owne conceit not fearing to speake evill of them that be in place of dignity or authority especially against men of the Church But as Saint Iohn saith of Love so may I say of Obedience namely How can they obey God whom they have not seene if they will not
obey the officers of his Church whom they have seene For as judicious Hooker truly speaketh It doth not stand with the duty which we owe to our heavenly Father who is the universall Father of us all that to the ordinances of our mother the Church we should shew our selves disobedient Let us not say wee keepe the Commandements of the one when we breake the Lawes of the other for unlesse wee observe both we obey neither And againe seeing Christ saith he hath promised to be with his Church untill the end of the world her Laws and Ordinances cannot be contemned or broken without wrong and despight to Christ himselfe Neither doe the words of Solomon but tend to the same purpose For he doth not only say Prov. 1.8 Heare thy fathers instruction but addeth also and forsake not thy mothers teaching By Father meaning either God who is the universall Father of all creatures or the Pastours of the Church who are sent of God as Ghostly Fathers to teach and instruct the people And by Mother meaning the Governours of the Church as even the Genevae note declareth Or more plainly thus They who teach and instruct thee in the Word must be heard and not only so but even the laws and directions of the Guides and Rulers who sit to governe may not be neglected And what our Saviours doctrine likewise is concerning this you have heard already and may heare more afterwards when you have read a little further In the mean time if I be desired to speak more plainely concerning the word Church What is meant by the word Church and of changing the phrase from Father to Mother whose lawes must be obeyed My answer is that here is not meant the whole popular or collective company of beleevers but the Church in her Officers which is differing from the popular and promiscuous bodie thereof For the Church is either representative or collective By the first is meant onely the spiritualitie and chiefely the governing Fathers or highest Priests By the second all others as well as the former them and all who live within the compasse or pale of one the same Church And because the whole Church together is oftentimes resembled to a woman bringing forth and nourishing up of Children unto Christ we sometimes alter the phrase from Father to Mother although we speake but of the Church in a representative bodie where by a Synecdoche one part is put for the whole But I proceed A twofold objection And here some object that the Church officers either bring in rites and orders at which their conscience stumbleth Or secondly that Bishops ought not to have any Courts Ecclesiastical for the correction of those who break such lawes as are sayd to be the lawes of the Church Answer â— Answ to the first objection Who can speake more like loose Libertines then these But I answere more distinctly First See the Conference at Hampton Court pag. 66. that it is an ordinarie thing for those who affect singularitie to turne all into a subtill inquirie rather then into an harmelesse desire of being satisfied and under an outward cloake of religion and conscience hypocritically to cover the grossenesse of their disobeience which is as Christ sayd of the Pharisees They doe things under pretence For it is to be feared that some of them which pretend weaknesse and doubting are as King Iames observeth strong enough and such as think themselves able to teach the King and all the Bishops of the Land In which case there is I thinke no better way to cure them then that Aarons rod should devoure their Serpents otherwise they will not only hisse against but also sting where they can the bosome of the Church Now in this perhaps as their custome is they will be ready to complaine of cruelty and persecution But doe they not know Non est crudelit as pro Deo pietas as saith Saint Hierom Zeale for God and the Churches peace is no cruelty neither are they persecuted whom the hand of Justice punisheth for breaking the Law They may beare the world in hand that they suffer for their conscience and abuse the credulity of the simple herein but wise and moderate men know the contrary For as Seminary Priests and Jesuites give it out that they are martyred for their Religion when the very truth is they are justly executed for ther prodigious treasons and felonious or treacherous practices against lawfull Princes and Estates So the disturbers of the Churches peace pretend they are persecuted for their consciences when they are indeed but justly censured for their obstinate and pertinacious contempt of lawfull authority Could they well remember it 't is they who be the true Ismaels not ceasing to infest their better brethren making head against their Heads and crying out like unto Libertines that all their Christian liberty is destroyed And why but because in these matters of order the private fancies of every idle head or addle braine may not countermand the warrantable authority of a publike Law nor set downe such Rites as shall better please them or in their judgements be thought more fitting then such as the Church ordaineth This were indeed to invade anothers right to give Lawes to our Law-givers an Husteron Proteron and therefore may not be Nay were it so that every man should be left to his owne liberty then look how many Congregations so many varieties There would be I dare say little or no concord but in diversities and disagreements and so the Church of God in one and the same Kingdome should be rent and torne most miserably The fourth Councell of Toledo had an eye hereunto Symson hist of the Church lib. 4. pag. 527 and did therefore in the second Canon thereof enjoyne one uniforme order in their Church service And surely seeing Christ's coat was without seame there is no reason why in one and the same Kingdome the orders should be different It were rather to be wished that the whole Catholicke Church throughout the Christian world under her several governours in every Kingdome or Church Nationall were ordered after one and the same manner but because this cannot be in every respect either in regard of the places times or conditions of the people it is left to the discretion of every Church to appoint such as shall best serve them for decency order and edification For if they be destitute of these properties they are but brutish and insignificant altogether unfit to stirre up the dull minde of man to the remembrance or expression of his duty to God For as it is with Tongues so with Ceremonies if they be darke and obscure or not understood they cannot edifie Many such are at this day in the Church of Rome and I thanke God that we of this Church are free enough from them It were well therefore that what appertaines unto us were better observed for in the generall their institution is divine
hatred to satisfie spleen under the colour of executing good and honest lawes For without this justice may beturned into wormewood and Physick be made as bad as poyson no good at all being found in that which otherwise in it selfe is as hath beene said the very life of the Law yea in a word such an heart is here requisite as will abandon all favour and by respect even as the first will be free from ignorance and the second from feare It was well done therefore of that honest Roman who being knowne sufficient to exercise the place of a Iudge was chosen by the Senate as one fit for that office and at the first was much unwilling to meddle with it but at the last though with much adoe undertaking it he made a great feast to which he caled all his kinsfolkes friends and best acquaintance and in solemne manner tooke his leave of them all pretending that he was to travell farre way from them into a strange countrey at which they waxed sorrowfull whereupon he related to them the whole matter namely that now being called to execute the office of a Iudge he must be a stranger to them all and bee as if indeed hee were travelled farre away from them for looke what hee did must bee without respect of persons leaning to one no more then to another but doing justice and judgment with an even hand punishing even friends as well as others if they fall within the compasse of careles offenders And indeed there was good reason for all this for when men bee put in place of authoritie and bee either ignorant envious partiall or regardlesse they must needs do harme in the stead of good not onely in giving cause of scandall to their callings but in hindring also the increase of Religion which by the meanes of them who both know and uprightly do their offices is the better both upholden and increased But leaving these and returning againe to amplifie this point concerning the chiefe head It is not as the Anabaptist would have it for then there should bee none at all neither head nor Bodie all should be equall nothing proper all common But what ground for this It is a tenet which hath neither good nor ground witnesse the very frame of the world the Hierarchy of Angels the degrees of that glory which is Celestiall and the parts of mans naturall body For in the frame and order of nature all creatures are subordinate unto their superiours even untill they come to the highest supreame power beyond which there is no transcending And among the Elements the Earth is under the water the water under the ayre the ayre under the fire and among the starres one starre is higher bigger and brighter then another For one starre differeth from another starre in glory In which order the superiour bodies by their influences the elements by their alterations not onely bring perfection to the whole but is even the preservation of the whole without which it would fall and that instantly run into ruine and meet with that first Chaos from out of which within the space of one bare week of daies it was orderly produced beautifully builded Nay go a little higher and in the heavens are Archangels Angels Principalities Powers Dominions Thrones Cherubins and Seraphins There are also diversities of degrees in glorie For in my fathers house saith Christ are many mansion places Iohn 14.2 if it were not so I would have told you Ioh. 14.2 And how are they many They are many First in respect of the object because they be not ordained for Christ onely or for the Angels or for the blessed and holy Apostles but for all the Saints Martyrs and Confessours Even for as many in every ranke as shall continue faithfull untill the death for they are sure of the crowne of life Revel 2.10 Many also secondly in respect of the subject or largenesse of the place which is able to containe those many soules which from time to time have wrought out their salvation with feare and trembling and walked in the holy wayes of Gods Commandements And many last of all in respect of the diversitie of the adjoyned glory even as in hell Luke 12.47 be degrees of torment For if there bee a difference in torment then also a difference in glory according to that of Saint Paul who by a comparison taken from the starres proveth a difference in such as are raysed to eternall happinesse And of this opinion is Saint Austin and many other of the holy fathers together with the greatest streame of our moderne Divines and they prove it cheifly out of Math. 10.41 Luk. 12.47 Luke 16.23 1 Cor. 15.41 and 2 Cor. 9.6 namely that the Saints in heaven have divers degrees of glory some more some lesse according to their measure of faith and charity zeale and godlines in this present life And in the body naturall there bee likewise many parts severall members and ligaments of which some are more honourable than other the head above the foote the eye above the legge and so of the rest The one part cannot say to the other I have no need of thee nor thou of mee For in their functions each one serves to helpe anothers need and are all necessary to the mutuall succour and defence of one another So in the body politicke there must be an head eyes and hands as well as feete The wise the noble the noble the mighty must governe the foolish ignorant and weake suppresse the stubborne and bridle the obstinate For thus doth order maintaine the brittle fabricke of the world from ruine inlarge heavens happinesse and take away from man the shape of monster in stead whereof he standeth as the best most exquisite harmonious and perfect peice of Gods building for in the visible world there is nought excells him And shall then the body politicke be all feet and no head it cannot it may not it must not be For beside all this we have heard the Scripture mentioning subjection to the higher powers And wee have heard of a power superiour to the rest In which regard the adverse tenets are nothing worth Nor is it secondly as the consistorian or dangerous Puritane would have it for By me Kings reigne saith the Lord Prov. 8.15 which the King of Babylon was taught not onely in a dreame but by a voice sent downe from heaven namely that the most high ruleth in the kingdomes of men and to whomsoever hee will hee giveth it Dan 4.25.32 And so also else-where Kings are plainly said to hold their crownes of God For I and not the people saith the Lord have said yee are Gods Psal 82.6 Yee are Gods See some other proofes in 2 Sam. 11.7 1 Kin. 2.24 1 Kin. 11.31 Iob 36.7 and t is I that have advanced you to that high honour Ye are Gods in title though not equall in power I have given yee my name although not my nature I have said yee
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
as was the Bishop of their bounds and limits yea and also according to the said increase or growth of Churches and consequently of Diocesses it was held agreeable to the divine institution of this order to have not onely Arch-bishops as well as Bishops but Patriarchs as well as either of both that thereby all things might be the better ordered in the Church of God And albeit the Church of Rome by the subtiltie of Sathan turned this honie into poyson yet what is that against the divine right of the Churches Hierarchy I like not to loath my meate because some have surfetted nor to abhorre my drinke because many a disordered person hath been drunken No more may * Or as the Hâ—erarâ—hy by of Angels is not to be rejected because the Tâ—â—ll is fallen no more may the order of Bishops be therefore despised because the Pope is indeed degenerate Irenaeus lib 3. cap. 3. Romes arrogancie cause us to contemne or sight against Christs ordinance Christian Emperours even in generall Councels have benenursing Fathers to it and upon all occasions devoute and pious reverencers of it The whole strcame of religious and holy fathers had nothing to say against it For all the Orthodoxe generally beleeved that they even in this followed the divine institution and Apostolicall practise of what Christ had first founded Irenaeus saith in his third booke and 3. chapter against heresies Traditionem Apostolorum in toto mundo manifestam in Ecclesia adest perspicere omnibus qui vera velint audire et habemus annumerare eos qui ab Apostolis instituti sunt Episcopi in Ecclesiâ—s et successores corum usque ad nes Capr. lib. 4. epist 9. seu edit recent epist 69. And in Saint Cyprian Vnde schismata et haereses obortae sunt et oriuntur nisi dum Episcopus qui unus est et Ecclesiae praeest superba quorundam praesumptione contemnitur Et home dignatione Dei honoratus ab indignis hominibus judicatur That is whereof do Schismes and heresies spring but of this that the Bishop who is * Which he meaneth of but one Bishop in a Diocesse one and governeth the Church is through the proud and arrogant presumption of some contemned and set at nought and being a man honoured by the appointment of God is judged of unworthy men And in Saint Austin thus Nemo ignorat saith hee Episcopos salvatorem Ecclesiis instituisse Aug. quaest ex Novo Pest Tom. a quell 97 sub sinem Ipse enim prius quam in coelos ascenderet imponens manum Apostolis ordinavit eos Episcopos Meaning that although Christ had formerly put a difference betweene one Minister and another yet that there might be a more full instalment of the Apostles into their office of Episcopall authority he laid his hands upon them before he would ascend away from them as is expressed in Luke 24.50.51 From whence they were onely to expect till the day of Pentecost and* then they were compleatly authorized See Act 1.8 had power sufficient and might put it in practise even to the ordaining of Elders and Bishops as occasion required The laying on of hands appertained then to them Acts 8.14.17 and not to them onely but to whomsoever else by vertue of their power the office of a Bishop was conveighed according to that of Saint Paul to Timothie Lay hands upon no man suddenly neither bee partaker of other mens sinnes 1 Tim. 5.22 The opinion therefore of Aerius was reckoned for an heresie because he put no difference betweene the Bishops and other Presbyters For although every Bishop be a Presbyter or Priest yet every Priest is not a Bishop Bishops may create Priests and make them spirituall Fathers to beget children unto Christ but Priests cannot make Fathers or create Bishops For how can it be saith * Alledged by Saravia de divers Minist grid c. 22. vide etiam A. quin. sum 2.2 q. 184 Art 6. Epiphanius that a Priest should create qui potestatatem imponendi manus non habet who hath no power of imposition of hands Thus Epiphanius And so also Austin before whom by many yeares was Ignatius that holy Martyr of Christ who writing to those of Smyrna hath these words * Laici subjecti sunto Diacoms Diaconi Presbyteris Presbytert Episcopo Episcopus Christo vt Chrislus Patri Ignat. Epist ad Smyrn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is let lay-men bee subject to the Deacons the Deacons to the Priests the Priests to a Bishop and a Bishop to Christ as Christ to his Father Tertullian also as Ireneus formerly mentioned accounts them for heretickes who could not shew when their Church began or declare how it was founded by some among the Apostles which hee knew they could not for sine Matre Tertul. de praescript cap. 32. cap. 42. sine sede extorres vagantur et Ecclesias non habent And Ambrose explaining that place in the fourth Chapter to the Ephesians ver 11. saith In Episcopo omnes ordines sunt quia primus sacerdos est Saint Hierome I thinke of all the Fathers speakes the most sparingly of these things Hier. in Titum cap. 1. in some place seeming to affirme that it was an humane invention to put a difference in authority betweene the Bishops and other Priests or Elders But I wonder much at him that he should tread so neere upon the heeles of Aerius especially seeing hee else-where confesseth contra Lucifeâ—â—…nos that the Church consists of many degrees the highest whereof he endeth in the Bishops And in another place where hee expoundeth those words in the 44. Psalme namely that in the stead of Fathers thou shalt have children thus he speaketh Fuerint O Ecclesia Apostoli Patres tui quia ipsi te genuerunt Nunc autem quia illi recesserunt a mundo habes pro his Episcopos filios See also his second booke against Iovin an To which let mee adde that of Saint Bernard Vae tibi si praees et non prodes sed vae gravius si quia praeesse metuis prodesse refugis I shall need to say no more for if this order had beene against Gods ordinance neither would the Apostles allowed it nor the seven Churches of Asia escaped the rebukes of the holy Ghost for using it nor yet the godly fathers at all embraced it Let none therefore deceive themselves for it is more then manifest that there ever was a difference An inequalitie was laid even in the first foundation of the Church All Priests have idem Ministerium sed diversam potestatem For although it bee that as all are bound to feed the flocke of Christ there is no difference otherwise then it pleaseth God to give diversity of gifts Or although the Ministeriall offices of one are as truly ministeriall as if they were done by another because both have an equalitie of Priesthood Or although in respect of the generall service of Christ as
history where he sheweth that when the Emperour Philip who was long before Constantine would have joyned himselfe with the Congregations of Christians he might not untill he had first stood in Loco Poenitentium And of the two last Theod ret makes mention in the relation of that passage which was betweene Theodosius and Saint Ambrose For Saint Ambrose putting the Emperour in mind of the difference of places Theod lib. 5. c. 17. telleth him plainly that the Locainteriora should not be entred but by the Priests onely And this he sayd not onely in regard of the Altar-place but of the whole Quire or Chancell which was severed from the bodie of the Church per Cancellos whereupon it was called a Chancell even as the proprietie thereof caused it bee named Presbyterium that is a place only for the Priests peculiarly and solely belonging unto them Revel c. 4. c. 7. vers 11. At which Saint Iohn also pointed when he saw the Presbyters or 24. Elders neerer to the Throne then the foure living Creatures * viz. the word for the living creatures See Psal 68.10 whose word is else-where used to signifie the Congregation of the people The Throne then and place of Majestie must be first that 's the holy Table within the Sacrarium and answers to the Mercie Seate and Sanctum Sanctorum among the Iewes in which the most excellent part of their typicall service was perfomed And well may I say that it answers thereunto For as then there was to be a proper and selected place for that Ceremony of expiating of the people So now for the Commemorating thereof not as it was a Ceremonie but as it was in act performed by our Saviour There is to be in our Churches a Sanctum Sanctorum still wherein we are to celebrate the memorie of Christs sacrifice in those holy Mysteries which he himselfe ordained and commanded to be done The Presbyterium must bee next being the Court of the Priests In which Saint Ambrose would not that so much as the Emperour should have a seate Sozom. lib. 7. c. 24. but ordered that he should be placed without immediately next to those barres or lattices which severed the Church from the Chancell Nor was the Emperour any whit against it for he knew as the sayd Father told him that Purple made no Priests and therefore such places as belonged unto them he would bee carefull ever after not to meddle with Then next after this must be the Court of the people for though the booke of the Revelation be very mysticall yet as I have else-where shewed seeing the visions there mentioned of things appertaining to the Christians do so frequently allude to the fashions of the Iewes and are expressed as if they were represented to Saint Iohn in the Heavens it is as if it should be sayd Gods Church is in it selfe but one though the parte be two Militant and Triumphant And therefore as the Church of the Iewes was ordered according to what this holy Man saw in the Heaven represented to him so ought the Church of the Christians as being surrogated into their roome for whom the Temple was built I shall not need to speake much more for the Locus Poenitentium is the Porch and answereth to those outward Courts which were of old Onely herein ther 's one thing yet to be discussed concerning the Presbyterium and Sacrarium for some have gone about to perswade that they were not at the end of the Church because Eusebius seemes to them to speake as if they were in the middest Euseb lib. 10. eccles bist c. 4. ex orat parugyrica in Encaniss and so our moderne Fabrickes are differing from those among the first Christians But I answer that in case it were so in some Churches yet are they but exceptions in particular and nothing at all against a generall order Nor is it cleare to be so at all by that which is urged for Eusebius doth more plainly say that the Altar in the Church there mentioned was in the middle of the Chancell than that the Chancell and Altar were in the middle of the Church And yet this even thus that is supposing the Altar there to be in the middle of the Chancell rather than at the upper end thereof in the middle betweene North and South being but a particular instance can be no fit president to be opposed against a generall practise For generally the Altarium or place allotted for the Altar which I have formerly mentioned by the name of Sacrarium was in the East at the upper end of the Quire or Chancell as is apparent by that of Socrates who takes speciall notice of that Church at Antioch of Syria Socrat. hist Eccles lib. 5. cap. 21. in which the Altarstood at the western end thereof contrary to the scituation of it in other Churches And againe that the Presbyterium Quire or Chancell was not in the middle of the Church and all the people round about it appeareth by that of Saint Ambrose in allotting the Emperour Theodosius a place within the bodie of the Church immediately before those bars or lattices which severed the Church from the Chancell of which I have spoken a little before And this the sayd Ambrose did that so the Emperour might have a place before the people as had the Priests before the Emperour for as a learned D. hath fully proved See Dr. Heylyn Antid Lincoln c. 7. the Quires or Chancells had in them First the seates appointed generally for the Clergie then the Bishops chaire and last of all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Altarium or Sacrarium this being the whole space purposely set apart for the Altar or holy Table and was severed from the rest of the Chancell by Rayles or Curtaine To which may be added that ancient custome of praying East-ward and then ther 's nothing to be objected further And now if this be not enough to prove that God must have his house on earth yea and thus contrived too if a right order be well observed and not otherwise stopped then nothing can For though the Iewes indeed had their highest Court at the other end because their times were darke in respect of ours yet we having been visited by that Day-spring from on high do turne our faces toward the East have there the place of highest Majestie and by turning thither professe our times to be those very times of light wherein the signification of their shadowes is accomplished as I have else where shewed more at large And last of all to speake more generally the Lord being to have such peculiar places as Temples or Churches it is the peoples duties to resort unto them there to expresse their praises poure out their prayers and heare the preachings of his Priests 1 Tim 2.8 For although privately a man may pray any where as occasion shall require 1 Cor. 11.22 lifting up pure hands c. yet neverthelesse to
dare say nearest to those of the Primitive times and shall I hope come every day more neare then other to them insomuch that if then it might be truly said not only that the Kings daughter was all glorious within but that her clothing likewise was of wrought gold so also now For whereas the factious from time to time together with their silly Proselytes have endeavoured to cry downe that uniformity which best becommeth God's publike worship it is more like to be advanced now then ever since the dayes of Reformation And 't is for certaine a good and pious worke God's blessing therefore light upon them who do their best to set it forward for it will cause that beauty of holinesse to be apparent which best beseemes devote sincere and pious worshippers 3. The third sort are Schismaticks a perverse and peevish generation who will not come but where they affect and when they please and yet these be they who are all for hearing For were it not for Sermons it were more then a miracle to see them approach God's holy Temple And so Saint Chrysostome observed of some in his time Chrysost hom 3. in 2 Thess saying thus Why therefore do we enter the Church except we may heare one stand up and preach And yet not every one neither For it is seldome when that their owne Pastor can please them They have an itch in their braines and must be fed by such as they best affect and as for Learning and Conformity they grinne and snarle against it This maketh them runne to and fro to seeke out such as spit against set forms of prayer disrespect Churches delight in the breach of Canons hate Discipline contemne orders and despise Bishops although the Scriptures teach them a lesson which is cleane contrary and in particular telleth not obscurely that He who wil not obey the Church must be accounted as an Heathen and a Publican Math. 18.17 But let the Scripture say what it wil if it makes against them such is their humour that they care not for it and therefore they who be most disordered are best affected These they will follow from parish to parish from town to towne from city to city from one kingdome to another people yea from one England to another And if it be that upon necessity they must sometimes frequent their owne parish Churches they will if it be possible be Tardè venientes Late commers for what care they for Common prayers That kinde of Service may not be touched they contemne they scoffe they inveigh against it But let them take heed that this foule sinne be never laid unto their charge They sinke without recovery who persisting kicke at what they should embrace And therefore let them take heed I say that God wipe not out their names out of the Booke of life for scorning that Booke which as I have else where shewed containes the services of the living God in which I know nothing contrary to his holy Word For although the Prayers be short mixed with many ejaculations and the forme of them be set and not conceived by men ex tempore yet is it no just plea to except against them It is enough for Heathens and bragging Pharisees Math. 6.7.8.9 Math. 23.14 Mark 12.14 Luke â—0 47 Eccles 5.2 to make long and idle babling prayers but as for those who will avoid the censure of our Saviour and vanities which Solomon observed in divine Service it is for them not only to let their words be few but also to regard that they be not rash with their mouthes nor hasty to utter any thing before God It was certainely in another case that Christ would not have his Apostles to be carefull what to speake for this was in cases of persecution Math. 10.19 when they should be enabled to speake before those unto whose judgement Seate they should be brought a singular gift in those dayes to the holy Martyrs But for Prayer he gave his rule of Pray thus and that even then when he blamed such as prayed otherwise Thus or after this manner That 's first Let thy words be few and next Let the forme be Set. And so thou hast a perfect Thus made up of these two as hath been the Churches practise in all Ages ever since For first they did not onely pray in those very words and season all their service with that Prayer of the Lord but even the Prayers that they made were Creberrimae brevissimae frequent and full of fervent brevitie Because in a long and tedious Prayer not well compacted as there may be many vaine and idle repetitions 1 Cor. 14.16 so a weake devotion may be lost but being short often Amens and answers are required and so the attention kept the better waking And by how much the more earnest by so much the shorter and fuller of ejaculations as in the end of our Letanie well appeareth We doe not conjure then nor cut our Service into shreds when with instant cryings the eager spirit doth shew how fervently it Askes it Seekes it Knocks And so also for the second they used formes set and digested least somewhat might be uttered through ignorance or carelessenesse which might be contrary to the Faith as in ancient councells is declared Concil 3. of Carth c. 23. Concil Milv Chrysost hom 18. in 2 Cor. 8 And so also speaketh holy Chrysostome Our Prayers sayth he are common all say the same Prayer Nor was it but an injuction to Aaron and his Sonnes to use a short set forme when they blessed the people Numb 6.23 Nor was it likewise but the practise of holy Meses who was faithfull in the house of God to have one set forme of blessing Heb. 3.2 which he used at the removing and resting of the Arke Numb 10.35.36 And did not Saint Paul blesse often in the same words read his Epistles and 't is apparent and chiefely see what he sayth in the 1 Cor. 14.26 How is it when ye come together that every one of you hath a Psalme hath a Doctrine hath a Tongue c. Let all things bee done unto edifying Nay more even he who taught his Disciples to pray in that manner formerly mentioned did also pray before his Passion more then once or twice not in other but in the same words For looke in what words he prayed to the Father at the first of the three times there recorded in those he prayed at the second and third time also And will none of these things move thee to come betimes to Gods house and to performe all duties as well as some or art thou so singular by thy selfe as that thou scornest to pray with thy neighbours at the appointed time after the appointed manner and in the appointed place If thou art then Scalam in Coelum erigito Make thee a Ladder and ascend up into heaven from us as Constintine once said to Acesius Sozom. lib. 1. c. 21. for
though in many of the particulars they be but humane And yet not altogether humane neither For even the particulars are partly humane partly divine as being a part of that order and decorum which God hath commanded in generall leaving the particulars to the discretion of the Church to be framed according to that generall rule in holy Scripture which being observed they cannot but be good true holy and pleasing unto God Adde moreover that there be some particulars warrantable from Text as wel as Canon as uncovering of the head bowing at the name of Jesus kneeling c. 1 Cor. 11.4 Philip. 2.10 Exod. 20.5 Psal 95.6 To which may be added many such customes as were of old in the Primitive times as Saint Paul insinuateth against all Innovatours saying We have no such custome nor yet the Churches of God 1 Cor. 11.16 So that from hence we have a plain Text in confutation of those who love to contend against the old ancient customes of the Church as bowing towards the Altar praying towards the East standing up at the Creed Gospell and at Gloria Patri with such other like Yea and may from hence also gather that the restoring of ancient Canons and practices of the best times such as are some of those already mentioned may better be revived than sottish devices of I know not whom especially such customes as the circumstances of our times and places will best permit or be as well for decent order and edification to us as to them For even Beza himselfe confesseth Bez. Confess Christ sidei c. 5. sect 22. that particular Synods called by the Metropolitan of a place are of singular use as amongst other things so to reduce matters of Ceremony to edification Vt omnia ad aedisicationem referantur saith he That all things may be referred to edification And if all things then also Ceremonies Veteribus ipsis Canonibus ad hunc finem revocatis The ancient Canons themselves being called backe againe for the same purpose If therefore either our or any other Church shall have officers which endeavour to revive ancient orders let not the ignorant either cry out of Popery or accuse them for troublesome Innovatours For as they may appoint new ones if occasion so require in like manner they may revive old ones and for both have warrant from the Scripture Or secondly A second answer to the first objection be it so that what some of the Brethren pretend is true namely that their conscience is indeed tender doth truly stumble and that they stand in doubt ought they therefore to persevere in their disobedience ought they not rather to have their weake consciences better informed and that as soone as they can Surely yes For conscience not grounded upon sure knowledge is a meere Bug-beare or as one better expresseth it is either an ignorant fantasie See M. Iames in Basilie Doron lib. 1. pag. 18. or an arrogant vanity Neither may private scruples in particular parties against a generall Law bee accounted sure grounds to give warrant to any mans actions Master Hooker in the Preface to his workes speakes to the full concerning this affirming that when publike consent of the whole hath established any thing every mans judgement being thereunto compared is private howsoever his calling bee to some kinde of publike charge And againe as for the thing pretended There is Conscience and there is an errour of Conscience for conscience may and doth erre many times for want of due information and so becommeth over strict counting that to be evill and unlawfull which indeed is both good and lawfull And although this be an ignorance yet no invincible ignorance there is meanes sufficient whereby such a conscience both may and ought to be better informed It is rather a supine negligence a neglected or affected ignorance which misleads both it selfe and others too and therefore sinfull to persevere or continue in it Peccat Aug lib 3. c. 15. de lib. arbitr saith Saint Austin qui damnat quasi pectata quae nulla sunt And in another place speaking concerning needlesse scrupulosity he well affirmeth that it is Superstitiosa timiditas a superstitious fearfulnesse Epist 118. ad Ianuar. c. 2. for it tyes a man so strictly not to offend against his owne private opinion as that it will not afford him so much Religion as shall lead to a dutifull and Christian obedience And yet the Scripture teacheth that where the authority of the superiour goeth before there the conscience of the inferiour ought to lead him after Whereto agreeth that of Tertullian Tertul. lib. de coron cap. 2. saying Laudo fidem quae ante credit observandum esse quà m did cit And what doth Saint Paul to the Corinthians 1 Cor. 1.10 but beseech them as brethren in the name of the Lord Iesus that they all speake one thing that there be no dissentions among them that they be knit together in one minde and in one judgement For the tying of which knot the consciences of a few must not oversway the rest nor the foot usurpe authority over the head but bee regulated by the wisedome of the Church wherein they live which may be proved as well by example as by precept For when certaine brethren at Antioch varied from the rest about Circumcision Act. 15.1 they were overswayed by the censure of the Councell held at Ierusalem and not the Councell overswayed by them Whereto in generall agreeth the doctrine of Saint Peter 1 Pet. 2.13 that we submit our selves not only to the Law of God but also unto the ordinances of men and that for the Lord's sake Or as Saint Paul speaketh Rom. 13.5 for conscience sake And in more particular as it relates to Church officers 't is still the same not thinke it warrantable to cherish and nourish your owne peccant humours but obey and submit as in the Text above mentioned out of the Hebrewes is declared To which also joyne that which is written in Act. 15.28 and then be rather fearfull to offend the Law than your owne opinion For Act. 15.28 It seemeth good say the Apostles to the Holy Ghost and to us to lay upon you no greater burthen Where note that what some thought burthen some was rather good and necessary and therefore to slip downe this bitter pill of disobedience and to give way to an erroneous conscience is to straine at a Gnat and swallow a Camell Eccles 7.16 But be not righteous over much neither make thy self over wise for why shouldest thou destroy thy selfe as the Scripture elsewhere speaketh In which words mee thinkes it is as if a finger were pointed from thence to the Precisians of our times whose very doubting is dangerous for it corrupts their obedience and so makes them guilty of a certaine sinne Wherefore it is more safe to obey doubtingly than to disobey doubtingly for wee may not by disobeying commit a certaine sinne in seeking
to prevent a probable but contingent inconvenience as even the Authour of the Holy Table hath declared Furthermore doubts saith another may be of two kindes either Speculative or Practicall If a doubt be only speculative of the lawfulnesse of such things as lye in a mans owne liberty to doe or forbeare then to doe a thing doubtingly is a sinne Rom. 14.23 But if the doubt bee practicall and the matter of it a thing commanded by authority that doubting doth neither infer nor excuse disobedience Heb. 13.17 The exceptions from this Rule are very few to wit in cases only when Superiours command that which doth expresly oppose an Article of our Faith one of the ten Commandements or the generall state and subsistence of God's Catholicke Church So then bee a man never so zealous strict of life or highly esteemed for his personall endowments yet he may be more timerous than he needs or contentious than hee should For it were a madnesse not to know that the most sanctified and zealous men are men and may therefore have some faults as well as others For though all be not guilty of sinnes in one kind yet In multis labimur omnes in many things wee sinne all And if all in many things then the best have some faults and this whilst thus is one even among those of high esteeme be all their other actions never so good zealous devote or what you please to call them One did I say Yes and that a great one too why else is disobedience likened to the sinne of witchcraft and every soule without exception commanded to obey and submit as formerly hath been shewed Nor is it but augmented also in regard of circumstances for whilst they whom we take to bee good men shall stumble and refuse to yeeld to the government under which they live others are the sooner brought to doe the like and so the Church troubled not only by themselves but by such also as are too forward to tread in the steps of their proceedings Let them be loath therefore to cherish such timerous conceits as shall from an errour in judgement make them at the last be guilty of some sinful practice arising from thence For no mans goodnesse is good in this nor may exempt them from the obedience unto Lawes nor make them be * 1 Pet. 4.15 priviledged to put their hands into bad actions especially since such mens immunity would but incourage others to presume upon the like favour Saint Paul I confesse speaketh to the Romans Let not him that eateth despise him that eateth not and let not him that eateth not judge him that eateth Rom. 14.3 But from thence can bee no warrant to take liberty either for conforming or not conforming for the case is not the same There the marter of difference was not onely indifferent in the nature of it but was also left so as concerning the use the Church had set down no Law concerning it But is it so with us 't is not and therefore obedience is required on our parts without any question for conscience sake we are else no dutifull Sonnes of the Church but a peevish and perverse generation who are not afraid to act the Vipers part within the bowells of our holy Mother I shall tell you what Saint Austine did That pious Father once in the behalfe of his Mother Monica consulted with Saint Ambrose about the like occasion about matters of ceremonie For she being doubtfull what to doe he went to Saint Ambrose who told him thus When I come to the Church of Rome I fast on the Saturday and when I am here I doe not So thou also unto whatsoever Church thou commest follow the orders thereof if thou wouldest not scandalize any nor have any to offend thee which when he had told to his Mother she rested satisfied In which regard even Saint Austine also giveth this counsell In his rebus in quibus nihil certi statuit Scriptura divina mos populi Dei vel instituta majorum pro lege tenenda sunt Neither doe our owne Stories of the Church but tell us that even such as suffered Martyrdome for the truth made no scruple of conscience against the orders of our Church Bucer for his owne part approved of our English Liturgie although at the first he made some doubt Bishop Ridley went to the stake cheerefully wearing a Tippet of Velvet and a corner Cap and yet as that good old Father Latimer Prophecied at his burning there was such a candle lighted in England as shall never be put out Iohn Philpot was an Arch-deacon and Dr. Rowland Taylour used the Service booke to his great comfort all the time of his imprisonment and commended it at his death a the last token of his love to his deare wife Master Hullier also a godly Minister burnt at Cambridge most joyfully embraced the sayd booke even in the very flames These you will say were good and gooly men but had they sacrificed their lives in a factious quarrell against Clericall habits or other comely ceremonies of the Church enjoyned by King Edward the sixt their Religious Soveraigne the authour of the Acts and Monuments had never numbered them among the glorious Martyrs of Christ as a reverend Doctour well observeth And now also secondly An answer to the 2d objection whereas some make doubt of the lawfulnes of Spirituall jurisdiction or Courts Ecclesiasticall I think there is enough in the former answer to yeeld satisfaction even in this here therefore I shall need to say the lesse For can a Superiour have power to make Lawes and not have power to punish where they bee transgressed or shall the civill Magistrate not hold his sword in vaine Rom. 13.4 and must the Prelates stand for cyphers with their keyes No sayth our Saviour Goe and tell the Church Math. 18.17 But to what purpose if there be in the Church no power of jurisdiction Yes to perswade say some or to rebuke with words Nay sure 't is more then so for in our Saviours speech there is mention made of binding and loosing Verse 18. And what will you sayth Saint Paul shall I come unto you with a rod 1 Cor. 4.21 or in love and in the spirit of weekenesse that is as one truely speaketh will you be perswaded by faire words or shall I exercise my judiciall authoritie over you shall I punish you For punish sure he might or else it had beene to little purpose to have told them of his Rod. But to put all out of question see what the Apostle writes to Timothie the first Bishop of the Ephesians namely that against a Priest or Elder he must receive no accusation 1 Tim. 5.19 under two or three witnesses where I would that you marke these particulars viz. That here is an accuser here is a person accused here is an examination of witnesses here is a judgement and deciding of the matter therefore here is an exercise of
take no care for the matter because he would defend his owne Church as he did by throwing part of an hill upon the Host by a strange earth quake terrifying the rest that remained with tempests of haile thunder and lightnings wherein Brennus was also so sorely wounded that like one impatient of his sufferings hee slew himselfe with his owne hand I will not therefore stand to tell you of Cambises Xerxes or the gold of Tholouse Nor will I speake of Pyrrhus who with his whole Fleet perished in the waters even whil'st the prize of his sacriledge was heavie in his ships But I will rather proceed to that which I first intended namely to shew the divine right of Tythes and to declare that where they are impropriated there God and his Church are robbed For can it be thought that man is wiser to order these things better than God hath done Or is it reasonable that the rewards of our labours should bee imbezeled into the hands of Lay-possessours for doing nothing What is become of Conscience or true pietie if in maintaining that they may men tremble not at it It is not enough to vouch prescription for the infeofment of Lay-patrons for if nullum tempus occurit Regi that is if no custome can prescribe against an earthly King much lesse against the King of Heaven and earth For first by right originall Tythes are the Lords And secondly by way of assignation they appertaine to the Church in the officers thereof and this for the service that they doe To put us therefore off with stipends courtesie and benevolence is to alter Gods order and to tye us to such meane modicums as are commonly both scant and uncertaine which is a thing miserable and not honourable And yet sayth the Apostle 1 Tim. 5.17 He that ruleth well is not onely worthie of honour but of double honour Wherefore let mee tell you in a storie what I have read in print to the same purpose There was once a certaine Seigniour who came to one of the Images of our Ladie and threw into the bason an angel of gold at which the Image made a low humble courtesie Now his manstanding by and seeing this did much admire the matter and because hee also would have a curtesie hee purposed to throw in something whereupon hee put in sixe pence and tooke out his Masters angell So also they that robbe the Church of what was once her ancient revenews if they leave her but any thing be the moitie never so small they looke for curtesie and observance and would that the Clergie should thinke themselves well that they have any thing left But be not deceived For as Malachie saith Malach. ◠Galat. 6. God in so doing is robbed So Paul affirmeth that he is mocked Shels will not serve where the kernell is due nor a small something acquit you my Bretheren from doing of wrong For as you are bound to communicate to your teachers so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all good things Gala. 6.6 And if in all good things or in every thing of the best and highest esteeme then much more in things of a lower and meaner reckoning For Omne magis continetin se minus the lesser is comprehended in the greater This first And secondly as there is nothing too good to bee dedicated to God and his service so nothing so meane which wee can possibly have without his blessing All comes from the bounty and goodnesse of Almightie God To be thankfull therefore for every thing is to pay a tribute out of all as Iacob did Gen. 28. Cunctorum quae dederis mihi Decimas offer am tibi saith that blessed Patriarch Sed omnia quae homo habet sunt ei data divinitus ergo de omnibus debet Decimas dare Aquin. Sum. 22. q. 87. art 2. sayth Aquinas Yea and sayth the Scripture also in another place Remember the Lord thy God it is he that giveth thee power to get riches Deut. 8.18 And so some following the true sence of the place translate it Communicate to thy teachers in all thy goods although it be litterally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all good things Neither thirdly doth that of our Saviour formerly mentioned but speake as much For it is most certaine that he did well approve of those smaller Tythes of Mint Annise and Rue thereby * Mr. Rob. Revenue of the Gospell c. 12. intimating that whereas the Providence of God doth order and bring forth as well the least branch of little hearbes as the whole vallyes of Corne and whole heards of Cattell so it is good reason that the Lord be payd his Tribute or tenth out of those smaller and tender cropps as well as out of those more plentifull encreasings Yea so exactly doth the Lord require his Tenth as he cannot in any case endure the diminishing thereof Encreased it may be by the more zealous and thankefull but not diminished Whereupon the people of Israel were strictly charged that no man should exchange or make composition for his Tythes except he would give for them a sist part more then the price thereof Levit. 27.31 The Apostle therefore meaneth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he who is taught in the Word should make him that taught him partaker in all his goods It is proved then that we may claime a part in all and if a part in all why not that part or portion which in all ages hath beene paid untill the Church was robbed For though in those words of the Apostle formerly mentioned there be no expresse mention of a tenth part yet if Scripture may be expounded by Scripture wee shall find no other part assigned than a tenth No not now For First were the law of Tythes abrogated then he would have shewed some other way how the people might make their Teachers to communicate in all their goods but seeing hee sheweth no other way it must needs be as it was before for no positive sanction can reverse Gods appointment If he hath once spoken thus or thus it shal be shew me then I pray you who can alter it but himselfe Si princeps causam inter partes audierit et sententiam dixerit lex est in omnibus similibus which rule doth much more hold as it is appliable to the King of Heaven And therefore what hath beene once commanded in the Old Testament doth remaine a Law for ever except as Mr. Robarts truly speaketh it hath beene since repealed which is no where to be shewed concerning tythes either directly or indirectly Never was this right disclaimed nor removed to a new rate And therefore whereas the Lord having formerly both challenged and received under the Law and before the Law not only a part but specially and by name a tenth part as I shall afterwards shew you it is our duty still to acknowledge and performe for Gods due not a part wee know not which but even this knowne particularly described Tenth
For as in the case of divorce Christ sent the Scribes and Pharisees to see how it was Ab initio so in this case of maintenance for Gods Ministers Inquire of the old wayes and when you find that in the beginning it was not so as sacrilegious persons now would have it nor commanded since that it should be so you may conclude without any more adoe that the Quota pars is still a tenth And indeed that wee may bring the totall of this dispute home to the Apostles Text that very way of paying tithes is a reall communication of all kind of goods whereas in stipens taxing of houses or rating of persons cannot but bee much errour Pars celatur pars subducitur ausim dicere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnia bona non communicantur saith that famous (*) Bishop And. in his Posth De decimis pag. 148 Worthy of happy memory And againe secondly that it ought stil to be as in diebus illis St. Paul †1 Cor. 9.13 14. in another place speaks it more plainely expresly setting downe the practice of the Old Testament for a President unto the New He fetcheth proofes (*) Deut. 2◠1. from Moses awnot only to confirm the equity of providing maintenance for Gods Ministers but also to shew and confirme the manner how even to the measure thereof For it must be granted Dr. Carlet of tythes c. 4. that the Apostles words concluding sometime certainly doe rather conclude that which was the ordinary maintenance commonly received in the Church than that which was never in use insomuch that as the Levites lived by tthes and offerings so should we For it is in the Text plainely and directly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even so Even so hath the Lord ordained that they who preach the Gospel should live of the Gospel And if even so then by tithes and offerings for so was the Ministery of Law maintained Nay marke it yet a little better and it cannot but be yeelded that whereas the Apostle saith The Lord hath ordained that they who preach the Gospel should liue of the Gospel there must be some ordinance of the Lord shewed concerning this of which hee speaketh but none can be shewed excepting that of old The Apostles times were extraordinary and such as they could be where Persecution put all things out of square yea such as they could be in the first founding of a Church the Planters and Waterers being sent from place to place and things not setled till a long while after as anon shall bee further shewed Here therefore was no ordinance for a continued maintenance Their taking of benevolence proves no such thing no more than their going from place to place proveth that a Church should be always unsetled And therfore his Ordinance was of old so this Even so can plead for nothing else to bee ordinarily received than tythes and offerings for Even so hath the Lord ordained And why Even so or after the same manner but because Gods part is certainly annexed to Gods worship the rate or measure whereof beside offerings is said to be a tenth of all that wherewith the Lord yeare by yeare blesseth his people this being that maine and principall tithe Deut. 18.1 which in Deuteronomy is called the Tythe of Inheritance as afterwards more fully shall be shewed Bullinger in the tenth Sermon of his fift Decade speakes not so much of tithes as of stipends to bee given to the Ministers of the Gospell yet when hee commeth to this of Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even so hath the Lord ordained hee then concludeth thus But I judge saith he this especially to be observed which the Apostle speaketh in plaine words viz. That the Lord instituted his Ordinance concerning the maintenance of the Ministers unto the imitati 〈◊〉 of the ANCIENT LAVVES of of the Iewish people Hereof wee gather that wee misse not much the worke if in this and such like cases wee doe not utterl reject the ancient institutions of the Fathers Thus he Another speaking of our owne countrey saith Here onely was the errour of that marke the King did not restore the Tenths to the constant maintenance of the Ministery which portion whether it now belong to the Church or no Iure divine I intend not to dispute pro or con But this I dare say Gods owne order hath manifested it to be both competent and convenient for that purpose beyond all old exceptions or new inventions and so proves it to agree with the Law of Nature if not to flow immediatel from thence deserving therfore to live after the honourable buriall of the Ceremoniall Law as it breathed long before it Thus that other Neither thirdly is it but that in the seventh Chapter to the Hebrewes Levi is said to pay tythes unto Christ because Abraham in whose loines Levie then was paied tithes to Melchisedech the type of Christ which whether it bee pertinent to our right and claime who are the Ministers of Christ I shall need to say little Only this I would should be well observed that as under the Law it was not so much the Levites as God by them who received this sacred tribute So before the Law not so much Melchisedech as the Lord in Melchisedech yea and now also under the Gospel not so much the Ministers as Christ receiveth Tythes For hee saith the Apostle Of whom these things are spoken is Christ our Lord who sprang out of another Tribe then that of Levi even out of Iudah Heb. 7.13 14. Quod debehat Ahraham Deo solvit in manum Melchisedeck saith Calmin Calvin in Heb. 7. That which Abraham owed unto God hee paied into the hands of Melchisedeck Or as Saint Chrysostome speaketh Abraham the Father of the faithfull Chrysost hous 5. adversus Iudaeo paying his Tythes to Melchisedeck shadowed out all the faithfull paying Tythes unto Christ Againe Tythes payed to Melchisedeek are here brought by the Apostle to prove not onely the greatnesse but the perpetuity of Christ's Priesthood and therefore Tythes ought to bee payed as long as Christ's Priesthood standeth And as I said before although the Priests have alwayes received them yet the originall right is none of theirs They have them but by way of Deputation or Assignment and this but once made manifest by any written Law Howbeit that once was enough because the end was ever the same namely for the service that they do This very end made it be practised in Nature towards them that then were the Lords Priests though (†) Bishop Mount against Mr. Seld. ◠1. pag. 210. no doubt the Patriarkes had for this as for all other points of Divine service speciall instruction and direction by Illumination Angelicall information or divine Revelation which was the Pedagogy God trained them up in untill that Scripture came in place wherein the Assignation and reason of it was recorded And from thence also it was that before the Law
See Mat. 10. and Luk. ch 2.8 10. ver 3. Then after them the seventie Disciples Christ likened the first to sheepe the second to lambes thereby declaring that there was a greater dignity in the one then in the other and that the first-sent had not onely the priority of time but of place and authoritie It was Christs owne act and therefore let no man presume not so much as to thinke of joyning together those whom Christ hath put asunder And so saith the ordinary glosse Sicut in Apostolis forma est Episcoporum sic in septuaginta Discipulis forma est Presbyterorum secundi ordinis as it is alledged by Stella and Aquinas It is also so understood by Theophilact and sundry others upon the tenth of Luke viz. that the seventy were inferiour to the twelve Some expresse it thus that the seventy in stead of Aarons sonnes should be amongst us as inferiour Priests others thus that the twelve were as the chiefe Captaines and Commanders in the Church And although in these ordinances it is as if Christ tooke patterne from the Law wherein all Priests were not equall yet is it nothing against the abrogation of the Law For the Ceremonies both might be and were abolished although the forme of the old governement bee still retained seeing that was a thing which pertained not so much to types and figures as to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rule of doing things decently and in order for paritie is the next way to bring all things to an Anarchy and so no order unlesse there bee an order in confusion And without doubt when our Saviour said Dic Ecclesiae Tell it to the Church he had an eye to those whom hee had made cheife in authority above the rest And all this whilst Christ lived Next if we have respect to the times of the Apostles we shall find that Saint Paul though last called 2 Cor. 11.5 yet not a whit inferiour to the â—hiâ—fest Aposles by warrant from the holy Ghost appointed Timothie to bee a Bishop over all the Churches of Ephesus saying I besought thee to abide still at Ephesus when I went into Macedâ—nia 1 Tim. 1 3. to charge some that they teach no other doctrine At the end therefore of the second Epistle to Timothy it is said that it was written from Rome to Timotheus the first elected Bishop of Ephesus Tit. 1.5 And to Titus he also writeth thus For this cause I left thee still in Crete that thou shouldest set in order the things that are wanting and ordaine Elders in every City The end likewise of that Epistle witnesseth that it was directed to Titus the first elected Bishop of the Cretians And in the stories of the Church declaring the Acts and Monuments of ancient times thus we read Eusebius reporteth in his third book and fourth Chapter of Ecclesiasticall historie that Timothy was the first Bishop of the whole precinct of Ephesus in as ample manner as Titus was cheife Bishop of all the Churches of Crete 〈◊〉 2. c. 16. Hee also writeth that Saint Marke did institute the Churches of Alexandria lib. 2. c. 24. And in another place that Anianus did immediately succeed Marke the Apostle in the said Churches of Alexandria And againe Iulian the tenth had the Bishopricke of the same Churches 〈◊〉 5. c 9. and in his third booke and 20. chapter speaking of Saint Iohn When he returned saith he out of Pathmos to Ephesus at the request of others he visited the places bordering thereupon that he might ordaine Bishops constitute Churches and elect Clergie men by lots whom the Holy Ghost had assigned and comming to a City not farre of he cast his eyes upon that Bishop which was set over all the rest and unto him hee committed the tuition of a young Gentleman saying I doe earnestly commend this young man unto thee witnesse Christ and his Church Nay before this alledged of these Apostles we read in scripture of Philip one of the seven Deacons who being sent forth an Evangelist preached and baptized but neither might nor did ordaine others to doe the like For when the Apostles heard that Samaria had received the word of God they send thither Peter and Iohn because they had power of imposition of hands which Philip had not as is recorded in the eight chapter of the Acts of the Apostles Act. 8.14.17 Nor did Saint Paul but set downe rules how Bishops should behave themselves which were in vaine if the Church ought of right to bee without them But among all passages this may not slip namely that the seven Churches of Asiae had their Bishops even at the very time when the Spirit of God endeavoured to lay open the particulars of their faults And yet amongst all the things worthy of blame wherewith they were charged there is not a word against them for being governed by Bishops and surely that order had not escaped reprehension if it had not beene knowne to have beene of divine Institution And next the testimonies being thus cleare can any but a mad-man thinke that they are meant only of ordinary Parish Priests such as are now as if every such Priest should bee a Bishop Or if of other Bishops is there any colour for it that they should be Bishops onely in title without jurisdiction when one as we see is plainly said to have the governement of many Churches which by the Apostles were founded planted constituted or appointed Certainly the word Churches in the plurall number doth not import more Catholike Churches then one for there is but one and therfore by Churches is meant the severall plantation of Churches to be setled and governed by their Bishops some one having the cheife oversight of as many as were within the bounds of one precinct and some other of as many as were within the bounds and limits of another precinct For that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by Eusebius is thus to be taken both the word Churches formerly mentioned as also the grammaticall signification thereof doe fully witnesse Of which Scapula in his Lexicon writeth after this manner namely that it signifieth Accolarum conventus et Accolatus sacraque vicinia And therefore may bee taken for many Churches within any limited Precinct or jurisdiction namely for a Diocesse either large or small which is but as a great and generall Parish Mr. Seld. hist of Tithes c. 6 page 80. the lesser being since called by the same name because they limit the people unto which particular Church they are to go and unto which to pay their tythes Thus were the first beginnings The imitations continuations and inlargements were afterwards and built upon the same grounds when as the number of beleevers increased there was a more generall division of Congregations into a greater number of particular parishes Yet so as they were to have their dependance on the mother Churches first erected and to be governed by every such Bishop