withholdeth that he might be reveiled in his tyme so indeede it fell out for the Emperors keepinge his Seate at Rome withheld the Bishopp of Romes Reveilinge but the Emperor removinge his Seate to Constantinople this Councill of Nice some few yeares after was assembled where theise huge extents of Iurisdiction beinge confirmed the Bishop of Rome beinge held as Cheife of them this caused his first measure of Reveilinge It is fit therefore that that Councils proceedings be examined whither in oughts God left it to dissent from his sacred Worde Papists usually alleadge that Councill as countenancinge the offeringe up of the Body and Blood of the Lord in the Service of the Lords Supper but if this that Councill did then expressly erred it from the Scriptureis nstruction concerninge that Service And how neere it was to forbid Preists the copulation with their vvives vvhich Gods worde commandes 1. Cor 7 3 is well knowen to all that have read the Story of those tymes To this I may add the uncertainety of its Canons seinge they are with such uncertainety brought us by Tradition For all theise reasons I conclude that that Councill is not so to be maintayned in its Ordinances as that the instruction of sacred Scripture is not rather to be followed But who that looketh into the holy Scripture shall not see That Timothy and Titus such as were like them held the highest ordinary Offices in the Church next unto the Apostles themselvs for by the Epistles of Timothy and Titus it is evident that the Apostle set them in Office next himselfe over the Churches that were planted Churches were planted and they had their Officers and Governours but then the Apostle ordeyned theise over them againe and this is manifest in that Titus had Charge over diverse Cityes Whilst therefore there is this evidence for their Office and whilst there is that evidence before noted that our Arch-Bishops succeede them in that Office and vvhilst the Church ever held a cessation of Apostles and the Apostle 1. Cor. 4 9 saith I thinke that God hath set fourth us the last Apostles c We have good reason not to suffer other offices to usurpe Authority over Arch-Bishops or any Arch-Bishopps to be subiugated unto any other Ecclesiasticall Ministration But if we permit the continuance of those huge extents whereof we read then as necessarily many Arch-Bishopdomes yea Patriarchdomes must be comprised therein so the Bishop of that Seate must be advanced over and exercise a Ministration ovet Arch-Bishopps yea over Patriarchs which thinge what is it but both an evertion of the Politie ecclesiasticall which God by his Ordinance Apostles taken away sent the church withall under the Wings of Kinges and Princes and also a bringinge in Superiorityes Throanes and Powers never ordeyned by the Lord As therefore experience hath showen that when an Arch-Bishoprick hath necessarily bene divided then tvvo Arch-Bishops are placed therein without subiugating the one under the other so those antient extents of bounds ought with the increase of the Convertion of people to have bene divided into many Arch-Bishopdomes and this without subiugatinge every of them to the Arch-Bishopp of some one city who by this meanes as he is to take a New Title so also he entereth into a new Ministration never ordeyned by the Lord. If any say hath not every Snccessor right to retayne the bownds of his predecessors jurisdiction I answere yes where there is no prejudice thereby to the Church and to the Ordinances of God but when retayninge the same he must necessarily Rule over them whom God by his Ordinance set next unto Apostles he then subverts the Ordinance of God so longe as he cannot make himselfe an Apostle Neither cann any ones succeedinge in the Seate of an Apostle conferr upon him an Apostles Dignity and Office for this were to make such a one an Apostle but we have good cause to aske of such a one the signes of his Apostleship 2. Cor. 12 12. I conclude therefore that those extents of Iurisdiction which carry with them a bringinge into the Church Powers and Ministrations above that of Arch-Bishops are unlawfull as bringinge into the Church strange Ministrations which have no manner warrant from Gods Worde in Scripture but rather are contrary to the Politie which there God manifesteth to his Church And indeede because of the huge extent of the Pope of Romes jurisdiction we fynde that above Arch Bishopps are Patriarchs as also Cardinalls as now Cardinalls are Popes Legats and a rabble of other who all serve rather as Ministers of this Corruption of Ecclesiastical Politie warranted by God then of the church of the Ghospell For how many are the Officers which the Pope of Rome needeth for to serve him only in the executiō of so large a jurisdictiō as now he exerciseth even so proportionably is it with every Patriarch yea with every Arch-Bisshop when he hath a Iurisdiction so farr extended fourth as that neither he can personally visit conveniently the parts of his Charge nor they of his Charge cann conveniently make Accusatiōs unto him if the Parishional or Episcopal Goverments faile in executiō of Iustice But now seinge God hath given so blessed Testimony to the Reforminge of things by his worde in Scripture why should not such Offices be cut off as superfluous and justly Offensive which exercise any Authority over the Arch-Bishops of the Christian church Should we not thinke that the Lord expects a Reformation even herein aswell as in Doctryne Should not his vvords direction be of power with us aswell in Reforminge errors of Iurisdictions or Powers Offices as in reforminge of Doctrynes Therefore if the Scripture shew that the Offices of Timothy Titus was the highest ordinary Office in the Church after Apostles ceased as beinge in the life tyme of the Apostles next to the Apostles and if there be good evidence that those had under them at the most but Bishopps of Cityes then why should not Arch-Bishopps be acknowledged as Succeeders into their Office and consequently to be the highest ecclesiasticall Officer which God sent the Church with amonge the Nations after his taking away of Apostles If it be said that those who succeeded into the Seates of Timothy or Titus and others like them are Patriarchs not Arch-Bishopps then I demande what Manner Bishops cann any prove that either Timothy or Titus or the next Successors ruled over whither were they Arch-Bishos or onely Bishopps of Cityes Surely the greatest evidence of purest and most antient Tradition is that those of those Seates were first accoumpted but Arch-Bishops and though they seemed to have Charge of a greate circuit of grownde yet where any Arch-Bishop was ordeyned I fynde not any good evidence that they exercised Authority over them also as now Patriarchs doe over them and the Pope over Patriarches As for the extendinge out of Care or seeminge-Charge of the Churches in greate extent we fynde in antient tyme not
no Reformation of thinges if therefore Gods vvorde hath made us happy in overcomminge the dangers of the greater Change should we neglect the yet further Conforminge of things to the vvorde for feate of the danger of the lesser Change I beseech your Majestie therefore that you will so tender the Good of the Church of God as that no feare of the danger of a Change may hinder the yet further conforminge of things to the evidence of the vvill of God as vve fynde it in holy Scripture With which Petition I put an end to theise my Collections out of holy Scripture humbly praying that I may yet further continue this wryting of mync shewing unto your Majestie the evidence of the prevaylinge or not prevaylinge of the Kingdome of heaven amonge your People as the Ministers are good or bad painefull or idle who are allowed in this your Kingdome to possess our Spirituall livings Verily my most gratious Soveraigne who so loveth the prevaylinge of the Kingedome of heaven and desireth the suppression of the Kingedome of Sathan cannot but cherish and rejoice of the industrious Ministers of the Ghospell and be zealous against the negligent and idle Hopinge therefore of your Majesties gratious disposition towards the Kingedome of Heaven and zealous hatred of the Kingedome of Sathan I vvill proceede to shew the Meanes by which the Kingedome of Heaven prevayleth amonge your people petitioninge also your gratious cherishinge and assistinge the same V. CHAP. EXperience hath declared that the Kingedome of Heaven hath increased and Sathans Kingedome decreased by the Ghospells beinge Ministred by Men vvho have an inseazoning of the Spirit of God therefore every childe of the Kingdome of Heaven as he loveth the prevaylinge of the one declyninge of the other Kingedome so he is to love cherish and susteine to his Power such Ministers of the vvorde as have cvidence of an inseazoninge of the Spirit of God The Seripture every vvhere vvitnesseth that the Ministration of the vvord through the Spirit in the Minister is truly that prevaylinge vaylinge Power and effectuall Ministration by which if not onely yet cheifely the Kingedome of Heaven prevalleth the contrary Kingedomes subdued therefore though the vvorde Ministred by a wicked Minister may be of some yet certainely it is not of like Power as vvhen the Spirit of God assisteth the Minister in ministringe the same It is therefore none of the least vertues of a godly King to observe the Ministers of the Ghospell markinge in whose Ministration the Ghospell most prevaileth and in vvhose not the one to cherish as proffitable Ministers the other to reprove as unproffitable Suffer me therefore Dread Soveraigne I humbly pray you to set before your viewe in a breife manner the diverse sorts of Ministers which I fynde in this your Kingdome of ENGLANDE and the diverse effects in your people of their diverse manner of executinge their Ministrations that so it may by the effects and Fruicts appcare vvho be those Ministers vvho cheifely have an evidence of an inseazoninge of the SPIRIT of GOD. Some are admitted Ministers in the Church of Englande vvho neither by the Spirit nor yet of industrious Study cann Preach at all therefore they content themselvs to reade Divine Service onely or at the most to reade some tymes a Homily to their Parishioners Theise vvhen they reade Divine Service you shall fynde them to doe it very irreverently postinge over it also as hastily as they may Also if they reade any Homilyes it is then but seldome and this also in such a manner as plainely shewes that they little tender the peoples in struction If you observe the Speach or Communication of theise out of the Church you shall fynde the same to be vvholy of the vvorid and vvordly things havinge no evidence of Religion or of faith accordinge to the Ghospell Yea you shall fynde the most of theise to be pott companions and this also in the lewdest and most prophane company of the Parrish they are as lascivious as those who have no feare of God their talke also is full of foolish jestinges if not also of ribaldry Looke into the familyes of theise and what shall you fynde verily as little shew of Godliness feare of God or faith as in the most ignorant and prophane familyes of your Kingedome No Morninge or Eveninge Praier scarce Grace before and after meate little or no Readinge of the Scriptures No repetition of Sermons nor any Catechising throughout the yeare As for your People in such Parishes you shall commonly fynde them ignorant in Divine Mysteries necessary to Salvation Careless to knowe them at all Swearers Drinkers Iesters filthy speakers and in a vvord vvithout any Showe of true Godliness save onely that to satisfy the Lawe they resorte on sundaies to the Readinge of Divine Service but there neither caringe to marke oughts for their instruction nor comminge away to be oughts at all bettered in life or conversation In theise Parishes you shall commonly fynde very few if any Bibles no use made of them at home if there be any Nor any religious Dutyes as I said above exercised in their familyes such as are Eveninge Praier Grace before and after Meate Repeatinge of Sermons or Catechisinge Alas what evidence of the Spirit of God in such Pastors vvhat prevayling is here of the Kingdom of heaven Doth not the Kingdome of Sathan rather prevaile in such Parishes verily my Lord and Kinge you shall fynde under such Pastors as now I write of the rudest ignorantest and wickedest of your people therefore my humble petition is that for the betteringe of your people in such places and for removinge a scandall from our Church such unpreachinge Pastors enjoy not vvholy the livings but rather be put to some smale stipend and the residue bestowed on some other who cann Preach the Ghospell I grante that Homily-readinge is not wholy without use in such Parishes but yet no Divines but will confes that skill in a Pastor to divide the worde aright as the Necessityes of the Parishioners requires is much to be preferd unto the same for though Homilyes conteyne excellent and sounde Doctryne and are fraught with Christian precepts yet they are so generall that vvithout a skilfull makinge use of the perticulers in a Homily applyinge things to the present Necessityes of the Paris hioners they cannot proffit the people as doth a skilfull Sermon composed by the Spirit in the Pastor and fitted to the occasions of the tyme and of Persons For in a Pastor in seazoried with the Spirit of God the Spirit assists in his choice in his judgement and directs him secreately to the Doctrynes most proffitable for the people of his Charge therefore a Sermon so disposed is farr to be preferred before a Homily which is penned at random servinge generally for all places and all people a like But when the people feele not their owne ignorance met with nor their owne knowledge confirmd nor their owne Manners reprovd
there is not usually holy exercises perfourmed But yet because the very Showe of Godliness is good not onely for an evidence to Pastors of the prevailinge of Gods Grace in their Parishioners but also for examples sake to others as servinge to provoake or incite one family by another in the use of such pious exercises and Showe of Godliness it is very behoovefull that families have their publick holy exercises at convenient seazons Indeede some of those who most use theise pious family exercises make Religion a weariness to their family by so continually drawinge them in every minute of tyme wherein they worke not to theise exercises that they leave no time for their familyes recreation and refreshment by sportinge dancinge usinge exercises of Activity or exercises of danger for animatinge them to valiancy and other like Thus by an extreame a vice growes and this both to the hurte of the family and also to the scandall of the Ghospell of Christe for some erroneously conceavinge that Religion cannot stande with such things they make their Children servants dull and slowe of motion and unsit for the defence of the Kingedome and of the Church and others thinkinge that the Ghospell admits not such things make the Ghospels yoake heavier then the Lord would have it and so make the people take offēce therat Yea som have raised a reproach caused themselvs to be a by-worde through their puttinge the bridle of their owne worde in peoples mouths restreyninge them in thinges which Gods vvorde restreynes them not in such Men doe both themselvs and also the Ghospell wronge The Scriptures declare the Lord not to dislike but rather to approve of sportinges Gen. 26 8 dancings Exod. 15 20 Iudges 11 34 37 and of exercises of Activity Iudges 20 16 1. Chron. 12 2 therefore none ought by a vvorde of their owne to restreyn Gods people in such things Such Men would make conscience to doe as David did who for the rescue of a sheepe would followe after a Beare and after a Lion but this exposinge a Mans selfe to such dangers even upon such causes the Scripture rather approves then condemnes Surely the Scripture commendinge as an Ornament and Honor of Kingedomes that there are Active valiant Men in the same 1. Chron. 12 1 it doth consequently allow of such hazardous exercises as incyte move Men to a valiant exposinge themselvs to dangers therefore the baitinge of Bulls of Beares and huntinge of vvilde Beasts and the like are not to be condemned to be used by Gods people If any evell be done or evell Speach hearde in the usinge of theise things let that indeede be reproved and punished but let not Gods people be debarred from the use of theise lawfull things under pretence that Religion and Holiness will not stande with such thinges Would God that they that use theise things would say and resolve and profess that seinge God is gratious to allowe them to sporte to dance to use exercises for Activity and even unto danger for animatinge of them to valiancy therefore he should not be dishonored by any in the use of them for surely if Gods people did this the Lord would delight in his peoples exercisinge themselvs in theise things True it is Mans corrupt nature is such as that hardly it cann use theise things without takinge Liberty with all both to forget God and also to put away his feare in the tyme of their makinge use of theise things but if Masters of families and publick Governours as also their Pastors would teach them frequently to minde the Lord and to have care in their hearts not to displease him in their usinge theise things as also would be ready to reprove and punish any that should dishonor God in the tyme of the use of theise things then the corruption of nature would be kept downe herein as in other things hereby for the Awe of Goverment changeth the Manners which a depraved Nature is apt to bringe fourth And why should not every one of every family thinke with themselvs that as to doe or say oughts in their sportinges one with another or family with family or neighbours vvith neighbours vvhich vvould displease their Masters and also their Magistrats knewe they thereof were the next way to be deprived of theise Solaces and Refreshments so to displease God is likewise the next way to make him also to deprive them of them and to plague the Land and them Therefore people should use theise things as by Gods permission havinge an Awe of God in their hearts not to permit or doe any thinge in the use of them which is truly a breach of any of Gods Commandements As for the Sabbaoth day vvhereas some use exercises of violence unto Blood such as are baiting of bulls or beares cudgell playinge other like theise though they be lawfull at other tymes yet not on the Sabbaoth more harmeless solaces delights befits the same both for conveniency also for that it is a rest aswell to Beasts as to Men the like I might say for hobby-horses and men in vvomens apparell but this indeede unlawfull vvhich our Maygaimes commonly use for even in indifferent things there may be a fitness not to use them on the Lords Sabbaoth day Theise things I thought good to touch at here because men are apt to erre by an erroneous restreinte aswell as by an erroneous liberty-takinge Againe I finde in those who most use holy and religious dutyes a custome of long prayinge as if they would make a custome or get a Name for great prayinge whereas the Lord doth in Scripture declare himselfe to delight in shorte praiers tendinge to the present occasions of praying vvhich also are fittest for the Spirits attendance thereto and to be made in faith of that praied for There is no truth in praier when the Spirit and faith accompany not the things praied for neither cann they conveniently accompany longe and tedions praiers In Congregations indeede there must be in the Pastor a sence of and praier for publick offences Benefits and the very rehearsing of many perticulers is there truly needefull but in the private family the occasion of the prayinge vvhither it be for the morninge or eveninge is especially to be tendered though som other perticulers for the common wealth may also breifely be remembred Thus have I noted some evells whereinto some the most devoute are apt to fall that so such evells may be prevented but yet if this Care be taken against theise evells it would be very proffitable that every family aparte use its selfe to such Religious Dutyes For for vvant of accoustominge a family hereto vve fynde that Men goinge to church and comminge from thence make that all their Religion for all the vveeke after never thinkinge any more of any thinge learned at the Church nor caringe to doe in the vveeke as they vvere at Church taught to doe vvhereas if at home the family
worde you shall fynde a comforteable shewe of Godliness Here a true evidence of Christian life and conversation Here therefore is indeede an evidence of the inseazoninge and habitation of the Spirit of God both in Pastor and People Here a plaine evidence both of the Kingedome of Heaven in Power and also of the weakeninge if not castinge out of the contrary Kingedome even the Kingedome of Satan Of theise Ministers and Parishes therefore I rejoice and for your gratious favour towards them for their better incouragement in well doing I humbly petition your sacred Majestie in this writing But some and too many of theise are in the number of those whose Ministers are silenced and whose people are reproached with the nick name of Puritanes My Lord and Kinge I petition not that their errors be suffered but this I petition that the Ministers leaving their errors and the people also forsakinge them both Ministers and People may fynde you gratious towards them by restoringe the Ministers to their former Ministration and by acceptinge the people as the Lights of our Lande for Religion There is no Garden where vveedes will not growe neither doe men destroy the Garden for the vveedes sake but rather vveede out the vveedes and preserve the Garden still We may not conceave that none that are true Christians and have the Spirit fal into any errors for Peter had his error Galat. 2 11 and the Churches of Corinth Galatia had their strayinges from the truth vvhen yet neither Peter was silenced but onely the error he fell into withstoode nor those Churches forsaken but onely the vveedes weeded out And it is truly a harde thinge that Mens Ministeryes are wholy suppressed for an error or two in Iudgement whereas rather first they should be but staied from Preachinge such errors and afterwardes upon obstinate persistinge silenced But seinge many of our learned and painefull Divines whose Ministry hath bene very proffitable in this Church of Englande are wholy for some few errors silenced I am now a petitioner that their Ministery may be restored so as they forsake those things which truly are errors in them And for the people I humbly pray that leaving to speake against Lawfull Powers and Offices in the Church and against our Divine Service leaving to condemne Gods people in lawfull things they may be relieved from those scandales which vvicked Men cast upon them Surely Dread Soveraigne theise Congregations vvhere silenced Ministers have bene doe manifestly declare themselvs to be Gods Saincts in your Kingdome yea I have observed that vvhere a Minister conformable to the Ordinances of our Church hath succeeded in the place of a silenced Minister Godliness hath more and more decayed in your People I vvill not say it is the fault of their Conformity God forbid but this I say it is the fault of their not exercisinge like Pastorall dutyes as the silenced Ministers exercised and it is the fault of our Bishops not pressinge them to exercise such but rather leavinge them to a prejudiciall Liberty in Life and Conversation Thus have I my most gratious Soveraigne adventured to set before your viewe the diverse dispositions of your People according to the diversely disposed Ministers set over them I neede not now doubt of your Majesties quick apprehention and discerninge where in your Kingedome the Kingedome of Heaven most prevaileth neither yet where are the best evidencyes of the Spirit of God You have given such Signes of your excellent judgement in theise things that I rather rejoice thereof then infourme you oughts at all True it is that it is not rigour of Punishment no nor Lawes that vvill bring people on to theise holy exercises in their familyes and to this blessed restreinte from ungodly conversation so well as the vvorde of God frequently preached wisely directed by a skilfull Minister Neither is there any expectation that a vvhole People should at an instant be brought to this measure of conformity to the Ghospell of Christe Yet if Parishionall Goverment might accompany Parishionall ministration of the vvorde the people would doubtless the sooner be brought hereunto Not that there should be any violent disgracinge or proceedinge against all that presently are not conformable for this were to provoake untymely the people before the Lords tyme for their conversion be come but that by little and little with Meekeness and Gentleness the Parishionall Governours drawe them on to conforme themselvs to the Rules of the Ghospell But where any family is too obstinate refusinge for longe tyme to exercise therein any religious dutyes there I humbly pray that your Majestie incourage the Parishional Governours to proceede on orderly against such for surely a family that within its self doth wholy neglect all pions exercises is neere unto Atheisme yea though they observe customarily their comminge to Church This if your Majestie vouchsafe to doe you shall surely make your Memoriall blessed for ever even as is the memory of theise good Kinges blessed of whom before I have vvritten If it be obiected that Tradition shews us no evidence that ever at all the Church had such a Goverment by Lay Elders also as which I now press for this is the difficultest Change I petition for then I answere If we receave the Office of Bishops Arch-Bishops because Tradition brings them to us when yet we have not any great vvarrant from Scripture both for Bishops and Arch-Bishopps though indeede for one set over Teachers and Churches we have great evidence shall we not much more receave a Goverment by Lay Elders vvhich hath evidence as I have before showen in Scriptures yea though corrupted Tradition affoorde us no Light for such The Lord hath not given such evidence to a Reformation which hath aymed at the purest Tradition onely as to that which hath aymed to Reforme things by his vvorde in Scripture therefore to Conforme the Offices and Goverment Ecclesiasticall to that vvhich the Scripture gives us Light for is surely most acceptable to God and shall receave the greatest blessinges Therefore I vvill conclude this my vvrytinge first vvith a petition to your Majestie for the admittinge of such a Parishionall Goverment having an eye rather at the Ordinance of God as we fynde it in holy Scripture then at corrupted Tradition and its testimony and authority and secondly with my Praier to God That he give you a hearte to execute his will and establish your Throane in the Church continuinge your flourishinge Kingedomes to your selfe and your posterity for ever For truly our Church prayeth well where it saith Almighty God whose Kingedome is everlastinge and power infinite have mercy upon the whole Congregation and so rule the hearte of thy chosen Servante Iames our Kinge and Governour that he knowinge whose Minister he is may above all things seeke thy honour and glory And that we his Subiects duly consideringe vvhose authority he hath may faithfully serve honour humbly obey him in thee and for thee according to thy blessed vvorde and ordinance through IESUS CHRISTE our Lord. Your Majesties Loyall Subiect THOMAS PROCTOR Faults escaped in the Printinge IN the Tytle of the Booke for consormably reade conformably In the Petition to the Lords of the Parliament page 3. line 1 for Ma â—tie reade Matie And lyne 4â— for off reade of And line 12. for off reade of In the Petition to the Kiuge page 6 line 32 for ordeninge reade orderinge Page 7 line 9 for your Royall Povverfull reade your Royall and Povverfull Page 7. line 15 for burnts Offeringes reade burnte Offeringee Page 8 line 5 for ovet reade over Page 8 line 11 At conveyed conceave that a full point should be Page 9 line 7 for not reade not Line 31 for miply reade imply Page 10 line 7 for rhus reade thus Page 11 line 6 for frow reade from Line 8 at labour conceave a vvantinge Page 12 line 28 for I vvrite reade I vvrite of Page 14. line 3 for Preachers of the Ghospell are may c reade Preachers of the Ghospell may c Page 14 line 6 for vvho preach the Ghospell exempted reade Preach the Ghospell are exempted Page 16 line 35 for Talks reade Talke Page 17 line 29 at City conceave a full pointe vvantinge and in the same line for for reade For. Page 20 line 17 for the Elders Church reade the Elders of the Church Page 34 line 1 for Scripturies reade scriptures for nstruction reade instruction Page 36 line 14 for as superfluous reade as are superfluous Page 38 line 21 for Officet reade Oflicer Page 39 line 28 for Iudas reade Iudah Page 46 line 18 for Lands reade Lande Page 47 line 20 for petion reade petition Page 49 line 18 for of reade off Page 52 line 3 for and made reade have made Page 55 line 2 for but reade both and line 5 for uuto reade unto Page 5 line 17 for also and reade and also Page 60 line 2. for Offeringes reade Offeringe Page 63 line 3. for Childreu reade Children Page 67 line 7 for iu reade in Page 68. line 12 at idle conceave a full pointe vvantinge Page 69 line 3. for Kingedomes reade Kingedome Page 72 line 13 for commned reade commend
Israell and Iudah concerninge this matter of orderinge the Church and secondly takinge occasion therefrom to shevv vvherein or in vvhat needefull perticulers I in all humility crave your Royal Povverfull Assistance I. CHAP. OF David we reade 1. Chron 24 3 That he distributed Zadock of the sonnes of Eleazar and Ahimilech of the sonnes of Ithamar accordinge to their Offices in their Ministration Againe Of Hezekiah we reade 2. Chron 31 2 That he appointed the courses of the Preists and Levits by their turnes euery man accordinge to his office both Preists and Leuits for the burnts Offerings and peace Offerings to Minister and to give thancks to praise in the gates of the tents of the Lord. Againe we reade of the same Kinge 2. Chron 24 25 That he appointed also the Levits in the house of the Lord with Cymbals with Viols and with Harps accordinge to the commandement of David and Gad the Kinges Secr and Nathan the Prophet for the commandement noteth this Scripture was by the Hande of the Lord and by the hande of his Prophets Hence vve have evidence that the Kinges Office streatcheth to order the Ecclesiastical Ministers Ministrations accordinge to the Ordinance or Commandement of God therefore Kinges are Gods Ministers to see that such Ecclesiasticall Officers Offices as God ordeyned in the Church be founde in the Church of God vvithin their seuerall Dominions But hovv cann Kinges vnder the Christianity doe this if they have not povver over those in vvhom is the povver of Ordeyninge Ecclesiastical Ministers constreyninge them if neede be to ordeine such Ministers as neede For Ministers must first be before they can be distributed to the seuerall Offices neither can our Kinges distribute Ministers to the seuerall Offices if they have not power over those by whoÌ„ ecclesiastical Ordination is conveyed Vnder the Lawe Ministers vvere propagated by Generatiö vnder the Ghospel they are propagated by Ordination therefore vvhere Ministers vvant to be distributed to due Offices the Kinge is Gods Minister to constreine if neede be the Minister vvho hath povver of Ordination to ordeine Ministers for needefull offices Such ecclesiasticall Ministers therefore as God by his vvoorde preserved in Scripture giues us light vvarrant for that they ought to be in the Church vve may petition your Majestie that they be ordeined and distributed to their appointed Offices if our Cleargy in vvhom is the povver of Ordination be herein negligent True it is that this Church hath bene very happy in its preservinge in the Reformation Arch-Bishops Bishops Preists and Deacons and vve of theise tymes are herein likevvise happy that such are continued in this Church vvith your Majesties gratious allovvance therefore I am not in this Chapter to petition for the ordeyninge of such Ministers That vvhich I petition your Majestie for in this Chapter is 1. That such ecclesiasticall Officers as are wantinge in our Church may be ordeyned in this Church 2. That Paâ—ishes Bishopdomes and Arch Bishopdomes may be conveniently bounded 3. That you continue to free this Church from all forreine and unlaw full ecclesiasticall usurpations Powers THose ecclesiasticall Officers which I accoumpt to wante unto our Church are Lay Elders or Governours in every Parrish Church who with though under the Cleargy in that Church should Governe the Church in that Parrish But because theise are not onely not as yet admitted in this Church but also are by our Cleargy comtemptuously written of and spoaken against therefore I humbly pray that I may first shew by the vvord of God in Scripture that God Orderned such in the Church and secondly that I may answere some questions which may be moved concerning such The Apostle S. Paule 1. Cor. 12 28 saith thus And God hath ordeined some in the Church as first Apostles secondly Prophets thirdly Teachers then them that doe Miracles after that the guifts of healinge Helpers Governours diversitie of tongues From vvhich Scripture appeares that by Gods Ordinance there vvere in those time Governours in the Church which both were inferior to Teachers and also were not Teachers That they were to be inferior to Teachers appeares in that they are ranked in order farr under Teachers for as Teachers here rancked under Apostles in Order were doubtless inferior to Apostles so theise Governours thus rancked under Teachers in Order were inferior to Teachers And that they were not Teachers may appeare in that verse 29 the Apostle saith Are all Apostles are all Prophets are all Teachers for this manner interrogation of the Apostles proves that as all Teachers were not Apostles so those named after Teachers were not Teachers And indeede why saith the Apostle are all Teachers if it miply not that those which follow Teachers were not to be Teachers I conclude therefore from this Scripture that it was Gods owne Ordinance that there should be in the Church a sorte of Governours besides Teachers and which might not be Teachers To this wee may add yet a further evidence for this which we have by another portion of Scripture as 1. Tim. 5 17 where we thus reade The Elders that Rule well are worthie of double Honour specially they that labour in the vvorde and Doctrine Where the Apostle not proceedinge from Teachinge to labouringe in Teachinge but from Rulinge to labouringe in the vvorde this argues undeniably that some for Rulinge vvell onely were worthy of double Honor For when the Apostle saith The Elders that Rule well are vvorthie of double Honour who cann deny double honor to theise if they onely Ruled vvell and Taught not at all Therefore I cannot but conclude that in those times there vvere Governours in the Church who for Rulinge well onely though they laboured not in the vvorde were worthy of double Honor. And indeede if here we should take the construction which some make of this speach wher they say that here the Apostle meanes that all theise Elders are Teachers and that he specially commends some of them for labouringe or taking more paines in the vvorde then others tooke then it would followe first that not for Ruling well onely some were to have double Honor which thing is directly against this Scripture secondly that some Teachers were worthy of double honor for Rulinge well onely though they Taught not at all but this were an error not to be conceaved in the Apostle seing not to Teach but onely Rule is in a Teacher or Preacher of the Ghospell such a Neglect of a very speciall Duty as that such Teacher is worthy rather of Reproofe and Punishment then of double Honor Moreover if the Apostle would have us understande that some Teachers are worthy of double Honor for Rulinge well but specially such as labour more painefully in Teachinge then it had benefit he should have said Those Elders that teach and Rule well are worthy of double Honor specially they that labour in the vvord more then others for verily it is an unfit skippinge from Rulinge to a degree
ignorance And indeede we fyndinge in Scripture that Deacons remayninge Deacons were Preachers Acts 6 8 and 8 5 vve may vvell say that Deacons as Deacons have right to Preach But here vve fynde Governours who are not to be Teachers therefore theise cannot claime the Priviledge of Cleargy as may Deacons I conclvde therefore that seing Gods Cleargy is as his Lot to be maintayned at the Charge of his People and seing the Apostle claimes this for Preachinge the vvord therefore theise Governours not being to be Teachers have no right to be of the Cleargy but are to be Lay Elders Againe some may say But must such be in every Parrish Church I answer yes For Acts 14 23. we reade thus And when they had ordeyned them Elders by Election in every Church they commended them to the Lord in whom they Beleeved if then in every Church there were ordeyned a plurality of Elders safest it is to have many Elders in every Church Moreover seinge here it is said that Elders implyinge many were ordeyned in every Church and seing vve have before proved that in those tymes there were in the Church Elders who onely Ruled and taught not and seing it is not likely that the Apostle would so soone Charge every Church with many Cleargy therefore most likely it is that theise Elders vvere many being parte Cleargy for Rulinge and Teachinge parte Lay Elders serving so Rule onely And indeede seing the Apostle commended the Churches to the Lord it argues that he had furnished them with such Elders as in those tymes vvere ordeyned by God to be in the Church but I have before proved that God ordeyned Governours who were not Teachers aswell as Teachers who also Governed therefore we may not thinke that the Apostle left theise Churches defective in either of theise Furthermore seing every Congregation is necessarily to have a Teaching Elder for should a flock be without a Shephearde every Congregation is likewise to have such Ecclesiasticall Officers as are under Teachers for though every Congregation be not to have those Offices above Teachers and which are set over Teachers such as are Bishops and Arch-Bishops yet such Offices as are under Teachers every Congregation is necessarily to have To conclude seinge a Parrish Church cannot be denied to be a church therefore necessarily it ought to have in it as Elders to Teach so Elders to Rule onely for the defect in either of theise would surely produce a defect in the Governinge of the same For this cause we may not content our selvs with our Civill Lavvyers onely seinge they are not in every Church but onely in the whole church of a Bishopdome and in the Bishops courte onely Neither may we take our Church vvardens and Side Men for theise Governours seinge they have not Power of Iudgement and Punishment vvhereas Goverment is lame of one hand if it have not this Power Surely therefore accordinge to Gods Ordinance every church which hath any Elders in it is to have a Goverment by Elders but Governinge implies power of Iudginge and Punishinge therefore every church is to have this power in it as it vvill not be defective in its Goverment Verily if we looke upon our people in England observinge their life and conversation in every Parrish vve may well say that here vvants the Goverment in overy Parrish which here we see the Lord ordeined For our people for the most parte contentinge themselves to come to church onely and satisfye the Lawe by hearinge Divine Service and the vvorde Preached never make conscience of livinge also thereafter and this for vvant of feeling neere them the Power of this Parishionall Goverment For vvhilst at home in their Parrish they may use unchristian Liberty in their actions and Talks so long as they keepe themselvs from so offendinge as that the Lawe takes hold of them our people are mervailous careless of observinge in their speach the holy restreinte of the Ghospell But if they sawe neere them in their owne Parrish a Teacher and a Deacon for Cleargy and some of their Neighbours of the Laiety havinge Power to call the disorderly to Accoumptes and to Punish them who live not as the Ghospell requires then what with the neereness of the observinge eyes of these Governours and what with the sence of their power to Iudge Punish them if they observe not the Ghospell in their life and Conversation a holy Awe would fall upon Gods people in every Parrish causinge an abstayninge from unseemely Acts and Conversation And this much the rather because theise Governours dwellinge here and there among them they are neere in every quarter of the Parrish to have knowledge of such as make no conscience to live and converse as beseemeth Christians Therefore aswell for the utility to Gods people which vvould arise by the havinge in every Parrish diverse of the Antient godly and honest of the Laiety to Governe in the Parrish as for this evidence from Scripture that such vvere ordeined in every Church we should be moved to receave willingely the ordeyning of such in every Parrish Church If it be obiected that here every City not every Church is meant then I answere That in those tymes it is likely that some Cityes had but one Congregation and beinge so then to say of them every City or every Church is to one effect neither truly is it likely that so soone every City affoorded many Churches Moreover seinge it was Churches not Cityes that were to be thus ordered we are rather to understande every Church then every City for theise reasons I conclude that it is safest and most proffitable that every Parrish-Church have ordeyned in it Lay Elders to Governe onely aswell as Cleargy Elders who both are to Teach and Governe If it be said that every Parrish-Church havinge Cleargy Elders as a Teacher or Pastor and a Deacon then thus Scripture makes nothinge for Lay Elders then to this I answere That seinge there is evidence that in those tymes there were Elders which Ruled and Taught and Elders which Ruled onely and taught not therefore fittest it is that here we understande not a plurality of Cleargy Elders onely but rather parte Cleargy part Laiety Againe some may say How many must they be in Number I answere seinge we reade of Elders ordeyned without readinge also any set Number therefore the Church is not bounde to observe any set or certaine Number As the Parrish therefore is more or less in circuit of grounde or quantety of people so theise Governours may be more or sewer for where a Parrish is narrow of boundes though it conteyn much people yet three or fower of theise Governours may serve seinge they are neere in neighbourhood to every one of the Parrish whereas where the Parrishe is large of circuit there it is needefull that they be seven or eight to the end that their dwellinge may be here and there to be neere to those of the Parrish in every quarter
of grounde are but few inhabitants the proffit of the people rather then State of a Congregation is to be tendered leastby too long leangth and difficulty of way people be dishartned from resortinge to Church Surely the former disposure of theise things in this Lande was very good accordinge to the times and we in theise tymes neede the less alteration save where the Parrish is too smale to yeild a convenient Revenewe or else too great to assemble within hearinge of a Preacher Thus havinge written of our Parrish-boundes I pray that I may write also of the bouudes of our Bishoppricks and Arch bishoppricks If Arch-Bishhopps succeede in the Office of Timothy Titus meete it is that they execute in the Church that Office therefore the bounds of their Charge should be such as wherein conveniently that weighty Charge may be executed by them And indeede it is fitter to respect rather the Proffit of the due execution of the Charge then the Pontificality of the Bishop though both are to be tendered yet the former rather then the latter Now that Arch-Bishopps propperly rather then Bishops succeede in the Office of Timothy and Titus I gather from this evidence First because Titus had intrusted unto him by the Apostle the Charge and Care of diverse Cityes and their Churches Titus 1.5 Secondly because the Scripture shews by many perticulers that the Office of Titus and the Office of Timothy was one and the same but the Office beinge the same the extention of the Charge over diverse Cityes may also be the same Thirdly because the antient Fathers with one voice did ever accoumpt of the Offices of Timothy and Titus to be a like Lastly because the antient Christian Church allowed of the Charge of one over diverse Cityes and their Churches and Officers as an Ordinance Apostolically delivered to the church and in antient tyme such were called Arch-Bishopps which also was a Name very antiently given even to the Bishop of Rome himselfe Theise thiugs considered I conclude that in asmuch as now and in the most antient tymes Arch-Bishops have and had the Charge of the Churches in diverse Cityes therefore they propperly succeede in the Office of Timothy and Titus For surely City-Bishops never had the Charge of diverse cityes but onely of one city and some circuit of ground there about at most This therefore I now petition your sacred Maiestie for that in Englande the Office or Charge of Timothy and Titus be required of our Arch-Bishops to be executed by them in this Church and that the bounds of their Iurisdiction be so limited that conveniently they may execute that Charge And for the Charge I rather have an eye to that which I fynde in the Epistles of Timothy and Titus then to the Canons of the Church in after tyme for the first I am sure are necessarye dutyes for which the Officer is answereable to God whereas the latter are not of like Nature save onely that they may be wholesome Ordinances so farr fourth as they are accordant to the evidence of sacred Scripture The charge which we fynde given to Timothy and Titus is a Charge to see all of all sorts to live accordinge to the Ghospell and observe the Ordinances of God given to the Church by the Apostles therefore his Charge streatcheth to private Christians to see that they live as the Ghospell requires and also to all Officers of the Church to see that they be chosen such as are appointed perfourme their Offices righty in the Church Which great Charge that it may the better be effected the Apostle intrusted him with Power to commande things that are right and to receave Accusations against them that doe evell and to silence Teachers of evell things and reiect heretiques 1. Tim 4 12. 1 Tim 5 14. Titus 1 11. Titus 3 12. Many perticulars are set downe in those two Epistles which I wil obbreviate as I may in this manner in the first Epistle to Timothy The place of aboade is assigned Chap. 1 3 He hath the Charge of other Teachers that they teach none other Doctryne then they ought Chap. 1 4 That heede be not given to thinges that breede questions and brawlinges rather then godly edifyinge Chap. 1 4 That there be an Order of Divine-worship or Service chap 2 1 That women be silent in the Church Chap. 2 12 That Bishops be such and such and doe so and so chap. 3 1 That Deacons likewise be such and such and doe so and so chap. 3 8 That he put all in remembrance of Apostolicall Doctrynes chap. 4 6 That the Church be not unnecessarily burthened with Charge chap. 5 16 That he rebuke them openly that sinne chap. 5 20 That he have care of layinge on of hands chap 5 22 That Elders who Rule well be honoured chap 5 17 That the Elders who not onely Rule but Teach also be both honoured and maintayned chap. 5 18 In the second Epistle He is warned against those who havinge-itchinge eares will get them Teachers after their owne lusts chap. 4 3 That he must doe the worke of an Euangelist chap. 4 5. In the Epistle to Titus That be redress things Chap. 1 5 That he ordeyne Elders chap. 1 3 That he silence Teachers of evell thinges chap 1 10 That obedience be yeilded to Principalities and Powers chap. 3 1 That foolish questions contentions and brawlinges be staied chap. 3 4 That Hereticks be rejected chap. 3 10. Many other are the perticulers of this Officers Charge as to see that Servants behave themselvs as they ought towards their Masters Titus 2 9 That Elder Men and Women be so and so and the yonger Men and Women likewise and other like besides his owne private Ministration of the Ghospell Now therefore if the perticulers whereto this Officers Office streatcheth be duly considered let any judge if our Arch-Bishopps bounds in England be convenient for the due executiō For to what end hath a mā charge of theise perticulers if both he be not conveniently neere to visit places and see to the observation of theise things and also that Accusations against disobedience be not conveniently to be made unto him If one Arch-Bishop should be set over all England were it sufficient coulde he conveniently execute this Charge in the church neither truly cann two therefore Arch-Bishops should be multiplied that so the Lande may have so many as well may serve for the due execution of this high Charge True it is that Crete is an yle of greate circuit of grounde and conteyned in old tyme many moe cityes then in theise tymes it doth but respect is tobe had unto the tymes for difference is to be put betweene tymes when but few in a Lande are converted to the Christian faith and when all the people of a Lande are converted When few are converted the Congregations or churches are the fewer and consequently the Charge is the less and the better to be executed but when all are converted
not in his family nor abroade in Company otherwise then Godly and Religious We have seene the lamentable effects of Riches and Glory in the Cleargy when Gods Princes and People havinge given bountifully unto them and made such Bounty assured also unto them to injoy the same for then the Cleargy have taken Liberty to live licentiously and ungodly Neither cann we expect any other fruict of greate Revenews in Cleargy-Men if Gods Princes awe them not with the Sworde professinge the use of the same against them if they leave to be that which God by his vvorde requires them to be and be that which Gods vvorde condemnes Let us enrich our Cleargy but let us not hurte them either by an excess in Giving or by leavinge the reines of their Manners wholy unto themselvs How greate hurte did those two greate Emperors doe to the Cleargy Constantine the greate and Charles the greate if the reporte of their Donations to the Bishop of Rome be true vvhat Blood have those Lands occasioned the sheddinge of what boldness have those possessions ingendred in the Cleargy of that city By those possessions cheifly the Cleargy of that city grew not onely licentious but also incorrigible but it hurteth both the Cleargy and also the Church of God when Gods Princes possess the Cleargy of such measure of possessions as that both they will be wicked and also are able to resist the Discipline of the Sworde if any Prince would in duty to God make use of it against them Therefore of former experience we of theise tymes may beware that we possess not the Cleargy of too large and indeede Superfluous Revenews least they growe the cleane contrary to that which the vvorde of God requires them to be Yea to come neerer home doe but looke upon our silken Cleargy since they have but felt the blast of the Princes favour observe their lightness of Gesture boldness against all Men liberty in speach that I add not lassiviousness and lussfull vvantonness I speake of our yonger sorte of Cleargy who by Nature are aptest and therefore first doe beginn a declination from Cleargicall Holiness but have no eye at theise to marke and correct their abuse of this Grace and shortly even when they grow older to supply the roomes of our Bishops you shall have a new a wicked Bpiscopacy Therefore I humbly pray your sacred Majessie not that you change from favouriuge honoringe and enriching our Cleargy but onely that an eye may be had of them that they abuse not this Grace turning it into ungodly liberty As also that our cleargy be enjoyned to use their family to religious household dutyes and lastly that the reporte or same of those who are conversant or neighbours with our Cleargy may be hearkened after by our Bishops and occasion thereby taken to have an eye at such whose light behayiour looseness of conversation lewdness of life or neglect of holy family exercises declares their corruption though the setled and tich livinges they enjoy If this be taken heede unto by our Bishopps if also your Majestie vouchsafe to be zealous herein givinge also Power to your Ministers of your Kingedome to have a care of an eye at theise things in the Cleargy neere them then would I not seare any harme by the moderate increase of your and your Peoples Bounty towards our Cleargy With the petitioninge vvhereof I close up this Chapter also and proceede to an other III. CHAP. OF Kinge leheshaphat we reade a Chron 17 7 That he sent his Princes and with them Levits and Preists who taught in the Cityes of Iudah and had the booke of the Lawe of the Lord with them and went about throughout all the Cityes of Iudnb and taught the People From this Scripture I observe That the Kinge did not onely take Care that there were Teachers but also that those Teachers teach the Peoplet yea he joyned his Princes in this Care that in every City they should see that the People be taught by their Teachers I therefore observinge in this Kingedome that many-many Parishes either had no Teachers or having Teachers yet those Teachers carelessly taught the People Preachinge the Ghospell once a month onely for satisfyinge the Lawe was moved to write that my shorte and Zealous little vvrytinge which first I exhibited to your facred hands at Theobalds adventuringe now also to continue my petition in this vvritinge more at large Neither would I have troubled your Majestie with this petition if it were not evident to all Men that neither leangth of tyme nor crye of people have prevayled over our Teachers to teach their People diligently Neither have our Bishops furnished each Parrish with a Teachinge Minister neither have they punished those who cann teach but doe not conveniently often Preach unto the People If your Majestie therefore and your Princes assist them that they may place Teachers where there are none and may punish or remove such as can teach but doe not or if at all yet not conveniently often you shall doe a holy vvork shall greatly benefit the Church of God Your Majestie hath good experience blessed be God but that out Universities are not so barren as not to affoorde Teachers enough also that your people are not so sparing as not to give largely besides what of Necessity they give to have a Teacher appointed uuto them for many are the places in this Kingedome vvhere beinge ill fitted with those setled in the livings they of their voluntary raise from amonge them a yearely stipend for a hired Teacher Seinge therefore Gods blessinge is such upon our Universities seing also your people are so well disposed pitty it vvere to force them to content themselvs with a dumbe Preist so longe as he liveth My petition therefore unto your Majestie is that where one possesseth the place who cannot Preach and where any one possesseth the place who though he cann yet doth not conveniently often Preach unto the people there such be removed from the livinge havinge onely some smale yearily stipend allowed them an other placed in the same who both cann and will Preach the vvorde conveniently often Surely if such were awed with hazard of the livinge who though they cann yet doe not preach conveniently often this woulde provoake them to study harder and with practise to attaine a sacility in Teachinge that so they may conveniently often Preach the vvorde for vve see how carefull they are of all those things by which they shall hazard the loss of their livinge And is not Teachinge the very speciall Duty of a Teacher vvhat therefore should rather hazard the loss of his livinge then a Negligent Teachinge If it be now demanded what I accoumpt conveniently often I answere once upon the Sabbaoth day if not twice for uuly Monthly Sermons serve not cither for the sufficient instructinge of people in the Divine Mysteries or for the reproose of their evellManners Alas my Lord if the vvorde preached be
Musick and vvith the sight of the Stately ordetinge and perfourmance of things but this without caringe at any tyme to vvorshipp God in the Spirit and vvith the understandinge so that they onely stand gazinge thinkinge it a sufficient worshipp if they have but bene there seene Divine Service But as this evell in Gods people cannot but be displeasinge to God so surely if some good order be not taken for redress hereof it cannot but endanger the Lords acceptance of the very Service its selfe for it is not so much the Service vvherein a few vvorship as the vvorship of many in Spirit that he regards Thus havinge vvritten of my first petition I humbly pray that I may proceede to the second If onely Art be heeded in them admitted Ministers in the Divine Service as if so they be skillfull then it matters not what their lives and conversations be then vvhen any prophane or irreligiously disposed Persons are admitted we from experience cann hardly expect other then that their unsanctified Soules will bringe fourth as prophaness in their life and conversation abroade so irreverence and a measure of prophaness in the very execution of their parts in the Divine vvorshipp But when people see irreverence or any measure prophaness in the Ministers it abates their devotion and is no smale Scandall to the Service its selfe Therefore I humbly petition that our Bishops have not care that they reverently perfourme their parts in the Service onely but also that they or the Deanes doe inquire of their life and conversation abroade also out of the Church for if abroade in their howses or common company they be wanton lascivious or prophane no Awe will serve to restreine that in the Service also their disposition breake not fourth upon every little advantage or opportunity to shew the same If therefore our Bishopps and Deanes Inquire after the common life and conversation of such what it is abroade out of the Church if also they inquire whither in their familyes they use or neglect religious Dutyes such as are eveninge Praier at leastwise Grace before after meate readinge the Divine Scriptures Repeatinge of Sermons some tymes and some tymes Chatechisinge then this would Awe them to exercise themselvs to a Holiness of life and conversation Especially if as they shall be founde conformable or disorderly so they shall be admitted or put by the Service Yea it were good that an exhortation were given to all that if any of them knowe any amonge them to be loose and lascivious of Speach prophane in conversation or negligent of religious Dutyes in their familyes they should informe the Bishop or Deane of the same that so the party may be observed as occasion is given be proceeded against Verily it greately endangers the Service both towards God and towards Men when the Ministers of the same are knowen to be wicked Men in their life and conversation for it cannot be but that the Lord should turne his face even from a good Service executed by such if authority allowe such to be Ministers therein as who commonly are knowen to be wicked of life and conversation Neither cann it be but that the people also should take such offence at such as that even the very Service also shall well neere be sorsaken If theise things therefore Dread Soveraigne be carefully seene unto I nothinge doubt but that our Divine Servico now used in our Cathedrall Churches will both be more acceptable to God then heretofore and also more conscionably and religiously then heretosote srequented by your people I may here add the like petition against our Clearkes of Parishes who commonly beinge of the lewdest of the Partish for life and conversation doe also so irreverently unskilfully and unseemely perfourme their Office that the people of God cannot but take offence there at and this to the scandall of the Service its selfe of out Church To conclude my Collections together with my observatiōs upon theise collected Scriptures I now humbly petition that as here it is said That the Kinge and the Princes commanded c so as in your Presence your selfe see to theise things so likewise in places remote from your sacred Presence your Princes and Magistrats by commission from you may have power and Authority to see that Divine Service be celebrated orderly and reverently throughout the Kingedome So vvill our Bishops and other Ecclesiasticall Officers be the more carefull that just cause of reproofe be not given not just cause of your Princes and Magistrates proceeding against any for disorders and unseemely perfourmance of Dutyes THeise Collections most mighty and Dread Soveraigne I have made out of sacred Scripture thereby in some speciall perticulets to shew how Gods Kinges and Princes in that antient Church under the Lawe tooke care of and by their Authority ordered even Ecclesiasticall things also pertayninge to the Divine vvorship and service Hereupon I have adventured to note unto your Majestic diverse weighty perticulers wherein this our Church of Englande needeth the redress of your powerfull hande If therefore you vouchsafe to be assistant unto the Church of God in theise things you shall surely bynde the same unto you to hold your Memory blessed for ever for by orderinge these things you shall both restore the Ordinances of God to his church and dispose rightly the extents of our Cleargy Iurisdictions you shall further the Preachinge of the Ghospel in all places of this Lande and also be the Meanes not of a pompous Service onely but of a Stately Magnificent Holy Proffitable vvorshipp of God Which beinge done it will be no less your Glory that preventinge the abuse of your and your Peoples Bounty by our Cleargy the Cleargy have a large and rich Revenewe togeather with Dignityes and Honors among your Nobles Gentry I neede not here prove from evidence of holy Scripture that Kings and Princes under the Christianity are confirmed by God in the same Offices which the Kinges under the Lawe executed this I shall prove elsew here where I have occasion to write of this subiect to those who as yet are so deluded of Papall leasings that they acknowledge not the same but your Majestie professinge your knowledge hereof and practisinge in your Kingedomes accordinge to such know ledge I neede but to certify of some things only which even to this day neede redress in this our church of England If it be obiected that I move unto Changes that Changes are ever dangerous in Kingedomes I then humbly pray your Majestie to consider that I move to no Changes but such as which the evidence of the will of God in Seripture witnesseth unto And what the Glory of Changes made under the Reformation accordinge to the vvorde of the Lord in Scripture hath bene the whole worlde now seeth your Majestie enjoyeth and inheriteth the Glory and Power of the same Doubtless without a greate Change and the same very strange dangerous we had had