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cause_n	church_n	ecclesiastical_a	jurisdiction_n	1,518	5	9.0964	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73049	Englands pvrginge fire Conteyninge two petitions, the one to the Kinges most excellent Majesty, the other to the High Courte of Parliament held at this tyme in England. Shewinge in diverse perticulers, how the Church in England might be ordered, yet more conformably to the Will of God reveiled in his worde then at this day it is. Herewithall is declared, the evell and lamentable effects of our vnable and negligent ministers: and the happy fruict of our learned and painefull pastors. A worke most needefull for theise tymes, as servinge to turne away the wrath and iudgements of God from this lande, through the removinge, (accordinge to the advertisements herein given) such disorders and evells, as for which the wrath of God may be, and is, kindled against this Land, and the church therein.	Proctor, Thomas, fl. 1621.	1621 (1621)	STC 20408.5; ESTC S124597	53,590	98

then as necessarily the Churches are multiplied so also is tho Charge increased and consequently the dutyes of the Office are made the more disticult to be executed in all Neither is it probable nor is it likely that in the time of Titus all the people in that yle of Crete vvere converted to the faith but if they vvere not then to retayne in the Successors hands the same extent of grounde as had Titus were to commit to the less able Successor a greater charge of Churches then the Apostle intrusted to Titus vvhich thinge cannot be done without great preiudice to the Christian church As Parishes therefore are to be multiplled and one to be made tvvo or three after the people growe too many for one Congregation so antient Arch-Bishoppdomes boundes shoulde be lessned and one divided into three or fower when the People make too many Churches to be intrusted unto one Arch-Bishopp I most humbly pray your Majestie therefore that the perticulers of the Office be duly considered and then that the bounds of our Archiepiscopall lurisdictions may be fitted thereunto Doubtless if our Arch-Bishops tooke care as they ought of the perticulers of this Charge they woulde soone make a holy People in this Lande by reason of their neere eye to observe the severall Churches and their receavinge Accusations when neede requireth And truly the Arch-Bishops Courte should not be ordeyned so much for some perticulers tendinge to the Rule over other Bishopdomes as it should be for the correctinge of disobediences in all theise perticulers when neither in the Parishionall nor in the Episcopall Courte and Goverment order is taken in the same For the Archiepiscopall Charge is no less to see Evangelicall Ordinances observed in the Manners of every particuler Christian then to see that Pastors and Bishops other ecclesiasticall Officers execute their Ministrations rightly I grant that Parishionall and over them Episcopall Goverments greatly ease the Arch-Bishop and because of them his Charge may be very large comprisinge diverse Bishopdomes but yet with this caution that he may conveniently visit every parte and also from all parts Accusasations may conveniently be made unto him when there is any faile in the Parishional and Episcopall Goverment Neither truly ought Arch-Bishopdoms to be extended out as Kingedomes For Kingedomes are in larged or restreyned as their Power cann extend its selfe which also is ordered by God himself he letting loose and restreyninge the Powers as he will whereas Arch Bishopdoms ought to be fitted to the execution of the Charge of the Office Thus have I Dread Soveraigne bene the longer in my wrytinge of Arch-Bishopps because of the necessary consequence that if they be made less then Bishopdomes also should not bee too large because diverse of them are to be comprised in one Arch Bisho-dome For Bishopdomes therefore I in breife pray that in our England they may be more that so they not comprisinge over many Patishes the Bishop may conveniently visit the perticuler Parishes and Accusations conveniently be made out of all Parishes which faile in Goverment unto him The Bishop differeth from the Arch-Bishop cheisely in this that his Charge streatcheth not over other City Bishops but onely over Bishops or Pastors and other Cleargy of perticuler Congregations As for other differences which the Canons of the Church have put they are necessary as the tymes require onely For the Churches Ordinances have ever bene dispenced with in cases of Necessity when they could not be observed and when there is no more needefull use of the same but this difference which here I put seemes to be a Divine Ordinance in asmuch as Titus was set over diverse Cityes and the churches therein consequently over all ecclesiasticall Officers vvhich necessarily are in them But then if the Arch-Bishopps Charge streacheth to Man and Wife Parents and Children Masters and Servants seinge to it that they in their Manners one towarde another observe the commandements of the Ghospell should not the Bishops Office within his perticuler limits streatch to the same Therefore I humbly pray that our Bishops Office be not streigtned unto some few perticulers but that it be enlarged to see even to all theise things also as the most weighty perticulers of his Charge Which thinge duly considered I hope it will soone appeare that necessarily for the due seinge unto theise things and for the convenient makinge of Accusations of breach of them vvhere the Parishionall Goverment is remiss not takinge due Care of and order in such things our Bishops jurisdictions are to be made less then at this time they are in this our Church of Englande Doubtless theise Powers and Offices ecclesiasticall were cheifely ordeyned for Rulinge of the Manners of Christian people least they not observinge one towards another the Evangelicall Commandements bringe a scandall upon the Ghospell of Christe therfore into theise thinges should our Bishops watchfully looke and not content themselves with the observation of Ecclesiasticall Canons onely If any say that the description of this Office is in Scripture such as is rather to be wished then effected I answere that the Apostle would not so deepely Charge Timothy with theise perticulers as he doth 1. Tim 5 21 if he thought the execution of theise things to be rather to be wished then effected therefore I hope none shall be suffered to shrowde their Negligence under the mantle or coveringe of this devise If in after tymes many inventions are made to busy Atch-Bishopps Bishopps so with them that they cannot attend to theise other are theise which are the weightlest to be left for the lighter Shall honor and Glory attend rather those then theise were not this a notable corruption a snare of Satan and an insufferable divertion from the true Episcopall dutyes But now my most gratious Soveraigne in hope of your reproofe of such things and commandinge and honoringe theise the cheifest episcopall dutyes I pass from writinge of the boundings and Iurisdictions unto my Petition for your freeinge our Cleargy here from forreiue and unlawfull Ecclesiasticall Powers 3. PETITION That your Majestie continue to free this Church from all forreine and unlawfull Ecclesiasticall usurpations and Powers THe permission of inconvenient extents of Iurisdiction hath bene the cheife cause not onely of the disorders of Ecclesiasticall Politie and of the evell execution of true Episcopall Charges but also of the Antichrists Reigninge in the Church therefore high tyme it is that in the Churches Reformation this maine error be taken order for It is reported of that first great famous Councill of Nice that it confirmed to the Bishops of certaine cityes the huge extents which formerly their Charge had streatched its selfe unto but what followed hereupon surely there followed not onely the turbulency of such great Powers and the insatiable affectation of Glory but also the openinge or reveilinge of that Man of sinne For as the Apostle said 2. Thessal 2 6 And now ye knowe what

of Comparison in Teachinge Lastly seing Preachinge is a labour the Apostle might well say specially they that labour and yet without making use of any comparison betweene them and other Teachers neither indeede cann it be said that any one that Teacheth at all laboureth not in the worde and Doctryne Theise things considered we have good warrant from this Scripture to collect and affirme That in asmuch as none may deny but that by this speach some were to have double Honour though they Ruled well onely And in asmuch as no Teacher but deservs reproofe if he Rule well onely and Teach not Therefore here is an evidence That the Christian Church was to have in it Elders who were not to be Teachers but Rulers onely This evidence from sacred Scripture for such Governours considered how cann any safely oppose the worke of one of the speciall Angells of the Reformation even Calvin in his restoringe such to the Church of God Doubtless a speciall Act of a speciall Angell of the Reformation is no smale bond unto the rest of the Churches Reformed specially when it hath this Light from Scripture of the correspondence thereof to the Ordinance of God in the first and Apostolically planted Churches Thus having proved that Governours who were not Teachers were yet ordeined by God to be in the Church I now pray that I may proceede to answer certaine questions which may by some be moved cōcerni●● such Governours Some may say If theise were then in the Church yet is there any necessity that such should be now also in our Church I answere Though all Officers and Offices which we fynde by Scripture to have bene in the Church be not necessarily to be now also in our tymes in the Church for vve read of Apostles Prophets to foretell things also of vvorkers of Miracles Speakers of Tongues Interpreters of Tongues c all which being by extraordinary Guifts of the Spirit the Guift failinge the Office and Officer faileth also yet such Offices as might be executed vvithout such extradinary Gifts vvere to be continued in the Church And indeede vvhy have vve Arch-Bishops Bishops Preists and Deacons if not because such were ordeyned in the first plantation of the Church and might be continued by Ordination vvithout any Neede of any extraordinary Guifts of the Spirit As therefore vve are necessarily to follow the example of Gods Ordinance in the beginning for theise so the same example is a bond for the Churches havinge in it also such Governours as now I vvrite of To conclude as in the Reformation we retayne such Cleargy and Offices as which have some evidence in holy Scripture to be planted by Gods Ordinance in the Church in the first tymes so this evidence in Scripture for Governours who are not to be Teachers ought to be a bond to the Church to restore this Ordinance of God to the Church in the Reformation made For seinge vve followe not Tradition vvithout some evidence in Scripture for other Offices of our Cleargy vve ought not to followe the corruption and neglect of Tradition against the Scriptures light yeilded us for such Governours as now I vvrite Let us not therefore kick against Gods Ordinance Let us not despise it as a needeless thinge Let us not bringe downe visitations upon us for such neglect Let us not say all is already vvell Reformed vvhen yet such Governours are not in our Church but rather let us meekely beare the yoake of this Ordinance of God also that so our people and Congregations may hereby be the more Christianly Governed Cann vve thinke that the Neglect of such an Ordinance of God vvill not breede a defect in the vvell Governinge of the Church Doubtless as all the Ordinances of God rended to the furtherance of the Ghospells out spreadinge and well Governinge them converted by the Ghospell so where so speaciall an Ordinance is omitted as is this of plantinge Governours vvho are not Teachers there both the Ghospell vvill the less prevaile and the people also vvill be the more negligent to bringe fourth the fruicts thereof in their life and conversation Doe but looke upon the difference of people and effect of the Ghospell vvhere such Governours are and vvhere they are not restored and by the evidence vvhich experience yeilds be moved to acknowledge the Benefit of restoringe this Ordinance of the Lords Againe some may say How have theise failed all this tyme To this also I answere It is indeede uncertaine hovv but yet seinge vve fynde by the vvorde of God that by Gods Ordinance such vvere planted in the Church vve have good cause to Beleeve that by some corruption of Tradition they failed For my parte I conceave That soone after the Apostles tymes the Church converted all Church Officers into Cleargy and by makinge all Cleargy the use of Lay Governours falled Moreover the convertinge them into Cleargy might occasion that they were not founde in after tyme in every Church because of the insupportable burthen of every Church or Congregations maintayninge of its Charge many Persons Againe some may say Are they then to be Lay Men I answere yes for if God exempt not any as for his Cleargy from labouringe for their owne Meanes but such as Preach the Ghospell none who are not Preachers of the Ghospell are may be accoumpted Cleargy But these as before I have proved were not to be Teachers or Preachers of the Ghospell therefore they were not to be of the Cleargy but of the Laiety And that none but those who Preach the Ghospell exempted as Gods Cleargy from labour may appeare by that which the Apostle 1. Cor. 9 14 saith in theise wordes So also hath the Lord Ordeined that they which Preach the Ghospell should live of the Ghospell And verse 6 he saith Or I onely and Barnabas have not we power not to worke who feedeth a flock and eateth not of the milk of the flock Where we see that it is the Ministration of the Ghospell that conferrs upon any this Priviledge that he is not to worke for his livinge but is to be maintayned of the Charge of Gods People Now Cleargy is as much as Gods Lot set apart to be maintayned of the Charge of Gods people for the Service they do to God for others therefore none but such may be accoumpted Gods Cleargy Moreover if the Apostle argue for this Priviledge from any ones Preaching the Ghospell how shall we vvarrantably ease our selvs of that rabble of Popish Cleargy which by corruption of Tradition Popery would thrust upon us if we understande not the Apostle here that onely they who feede the flock by Preaching are to be accoumpted for Cleargy If it be now obiected that Deacons are Cleargy and yet Deacons Preach not untill they be licensed then I answer That Deacons may be restreyned not for that they may not Preach by right but for that they should first be tried and proved least being yonge Students they preach evell Doctryne through

ignorance And indeede we fyndinge in Scripture that Deacons remayninge Deacons were Preachers Acts 6 8 and 8 5 vve may vvell say that Deacons as Deacons have right to Preach But here vve fynde Governours who are not to be Teachers therefore theise cannot claime the Priviledge of Cleargy as may Deacons I conclvde therefore that seing Gods Cleargy is as his Lot to be maintayned at the Charge of his People and seing the Apostle claimes this for Preachinge the vvord therefore theise Governours not being to be Teachers have no right to be of the Cleargy but are to be Lay Elders Againe some may say But must such be in every Parrish Church I answer yes For Acts 14 23. we reade thus And when they had ordeyned them Elders by Election in every Church they commended them to the Lord in whom they Beleeved if then in every Church there were ordeyned a plurality of Elders safest it is to have many Elders in every Church Moreover seinge here it is said that Elders implyinge many were ordeyned in every Church and seing vve have before proved that in those tymes there were in the Church Elders who onely Ruled and taught not and seing it is not likely that the Apostle would so soone Charge every Church with many Cleargy therefore most likely it is that theise Elders vvere many being parte Cleargy for Rulinge and Teachinge parte Lay Elders serving so Rule onely And indeede seing the Apostle commended the Churches to the Lord it argues that he had furnished them with such Elders as in those tymes vvere ordeyned by God to be in the Church but I have before proved that God ordeyned Governours who were not Teachers aswell as Teachers who also Governed therefore we may not thinke that the Apostle left theise Churches defective in either of theise Furthermore seing every Congregation is necessarily to have a Teaching Elder for should a flock be without a Shephearde every Congregation is likewise to have such Ecclesiasticall Officers as are under Teachers for though every Congregation be not to have those Offices above Teachers and which are set over Teachers such as are Bishops and Arch-Bishops yet such Offices as are under Teachers every Congregation is necessarily to have To conclude seinge a Parrish Church cannot be denied to be a church therefore necessarily it ought to have in it as Elders to Teach so Elders to Rule onely for the defect in either of theise would surely produce a defect in the Governinge of the same For this cause we may not content our selvs with our Civill Lavvyers onely seinge they are not in every Church but onely in the whole church of a Bishopdome and in the Bishops courte onely Neither may we take our Church vvardens and Side Men for theise Governours seinge they have not Power of Iudgement and Punishment vvhereas Goverment is lame of one hand if it have not this Power Surely therefore accordinge to Gods Ordinance every church which hath any Elders in it is to have a Goverment by Elders but Governinge implies power of Iudginge and Punishinge therefore every church is to have this power in it as it vvill not be defective in its Goverment Verily if we looke upon our people in England observinge their life and conversation in every Parrish vve may well say that here vvants the Goverment in overy Parrish which here we see the Lord ordeined For our people for the most parte contentinge themselves to come to church onely and satisfye the Lawe by hearinge Divine Service and the vvorde Preached never make conscience of livinge also thereafter and this for vvant of feeling neere them the Power of this Parishionall Goverment For vvhilst at home in their Parrish they may use unchristian Liberty in their actions and Talks so long as they keepe themselvs from so offendinge as that the Lawe takes hold of them our people are mervailous careless of observinge in their speach the holy restreinte of the Ghospell But if they sawe neere them in their owne Parrish a Teacher and a Deacon for Cleargy and some of their Neighbours of the Laiety havinge Power to call the disorderly to Accoumptes and to Punish them who live not as the Ghospell requires then what with the neereness of the observinge eyes of these Governours and what with the sence of their power to Iudge Punish them if they observe not the Ghospell in their life and Conversation a holy Awe would fall upon Gods people in every Parrish causinge an abstayninge from unseemely Acts and Conversation And this much the rather because theise Governours dwellinge here and there among them they are neere in every quarter of the Parrish to have knowledge of such as make no conscience to live and converse as beseemeth Christians Therefore aswell for the utility to Gods people which vvould arise by the havinge in every Parrish diverse of the Antient godly and honest of the Laiety to Governe in the Parrish as for this evidence from Scripture that such vvere ordeined in every Church we should be moved to receave willingely the ordeyning of such in every Parrish Church If it be obiected that here every City not every Church is meant then I answere That in those tymes it is likely that some Cityes had but one Congregation and beinge so then to say of them every City or every Church is to one effect neither truly is it likely that so soone every City affoorded many Churches Moreover seinge it was Churches not Cityes that were to be thus ordered we are rather to understande every Church then every City for theise reasons I conclude that it is safest and most proffitable that every Parrish-Church have ordeyned in it Lay Elders to Governe onely aswell as Cleargy Elders who both are to Teach and Governe If it be said that every Parrish-Church havinge Cleargy Elders as a Teacher or Pastor and a Deacon then thus Scripture makes nothinge for Lay Elders then to this I answere That seinge there is evidence that in those tymes there were Elders which Ruled and Taught and Elders which Ruled onely and taught not therefore fittest it is that here we understande not a plurality of Cleargy Elders onely but rather parte Cleargy part Laiety Againe some may say How many must they be in Number I answere seinge we reade of Elders ordeyned without readinge also any set Number therefore the Church is not bounde to observe any set or certaine Number As the Parrish therefore is more or less in circuit of grounde or quantety of people so theise Governours may be more or sewer for where a Parrish is narrow of boundes though it conteyn much people yet three or fower of theise Governours may serve seinge they are neere in neighbourhood to every one of the Parrish whereas where the Parrishe is large of circuit there it is needefull that they be seven or eight to the end that their dwellinge may be here and there to be neere to those of the Parrish in every quarter

withholdeth that he might be reveiled in his tyme so indeede it fell out for the Emperors keepinge his Seate at Rome withheld the Bishopp of Romes Reveilinge but the Emperor removinge his Seate to Constantinople this Councill of Nice some few yeares after was assembled where theise huge extents of Iurisdiction beinge confirmed the Bishop of Rome beinge held as Cheife of them this caused his first measure of Reveilinge It is fit therefore that that Councils proceedings be examined whither in oughts God left it to dissent from his sacred Worde Papists usually alleadge that Councill as countenancinge the offeringe up of the Body and Blood of the Lord in the Service of the Lords Supper but if this that Councill did then expressly erred it from the Scriptureis nstruction concerninge that Service And how neere it was to forbid Preists the copulation with their vvives vvhich Gods worde commandes 1. Cor 7 3 is well knowen to all that have read the Story of those tymes To this I may add the uncertainety of its Canons seinge they are with such uncertainety brought us by Tradition For all theise reasons I conclude that that Councill is not so to be maintayned in its Ordinances as that the instruction of sacred Scripture is not rather to be followed But who that looketh into the holy Scripture shall not see That Timothy and Titus such as were like them held the highest ordinary Offices in the Church next unto the Apostles themselvs for by the Epistles of Timothy and Titus it is evident that the Apostle set them in Office next himselfe over the Churches that were planted Churches were planted and they had their Officers and Governours but then the Apostle ordeyned theise over them againe and this is manifest in that Titus had Charge over diverse Cityes Whilst therefore there is this evidence for their Office and whilst there is that evidence before noted that our Arch-Bishops succeede them in that Office and vvhilst the Church ever held a cessation of Apostles and the Apostle 1. Cor. 4 9 saith I thinke that God hath set fourth us the last Apostles c We have good reason not to suffer other offices to usurpe Authority over Arch-Bishops or any Arch-Bishopps to be subiugated unto any other Ecclesiasticall Ministration But if we permit the continuance of those huge extents whereof we read then as necessarily many Arch-Bishopdomes yea Patriarchdomes must be comprised therein so the Bishop of that Seate must be advanced over and exercise a Ministration ovet Arch-Bishopps yea over Patriarchs which thinge what is it but both an evertion of the Politie ecclesiasticall which God by his Ordinance Apostles taken away sent the church withall under the Wings of Kinges and Princes and also a bringinge in Superiorityes Throanes and Powers never ordeyned by the Lord As therefore experience hath showen that when an Arch-Bishoprick hath necessarily bene divided then tvvo Arch-Bishops are placed therein without subiugating the one under the other so those antient extents of bounds ought with the increase of the Convertion of people to have bene divided into many Arch-Bishopdomes and this without subiugatinge every of them to the Arch-Bishopp of some one city who by this meanes as he is to take a New Title so also he entereth into a new Ministration never ordeyned by the Lord. If any say hath not every Snccessor right to retayne the bownds of his predecessors jurisdiction I answere yes where there is no prejudice thereby to the Church and to the Ordinances of God but when retayninge the same he must necessarily Rule over them whom God by his Ordinance set next unto Apostles he then subverts the Ordinance of God so longe as he cannot make himselfe an Apostle Neither cann any ones succeedinge in the Seate of an Apostle conferr upon him an Apostles Dignity and Office for this were to make such a one an Apostle but we have good cause to aske of such a one the signes of his Apostleship 2. Cor. 12 12. I conclude therefore that those extents of Iurisdiction which carry with them a bringinge into the Church Powers and Ministrations above that of Arch-Bishops are unlawfull as bringinge into the Church strange Ministrations which have no manner warrant from Gods Worde in Scripture but rather are contrary to the Politie which there God manifesteth to his Church And indeede because of the huge extent of the Pope of Romes jurisdiction we fynde that above Arch Bishopps are Patriarchs as also Cardinalls as now Cardinalls are Popes Legats and a rabble of other who all serve rather as Ministers of this Corruption of Ecclesiastical Politie warranted by God then of the church of the Ghospell For how many are the Officers which the Pope of Rome needeth for to serve him only in the executiō of so large a jurisdictiō as now he exerciseth even so proportionably is it with every Patriarch yea with every Arch-Bisshop when he hath a Iurisdiction so farr extended fourth as that neither he can personally visit conveniently the parts of his Charge nor they of his Charge cann conveniently make Accusatiōs unto him if the Parishional or Episcopal Goverments faile in executiō of Iustice But now seinge God hath given so blessed Testimony to the Reforminge of things by his worde in Scripture why should not such Offices be cut off as superfluous and justly Offensive which exercise any Authority over the Arch-Bishops of the Christian church Should we not thinke that the Lord expects a Reformation even herein aswell as in Doctryne Should not his vvords direction be of power with us aswell in Reforminge errors of Iurisdictions or Powers Offices as in reforminge of Doctrynes Therefore if the Scripture shew that the Offices of Timothy Titus was the highest ordinary Office in the Church after Apostles ceased as beinge in the life tyme of the Apostles next to the Apostles and if there be good evidence that those had under them at the most but Bishopps of Cityes then why should not Arch-Bishopps be acknowledged as Succeeders into their Office and consequently to be the highest ecclesiasticall Officer which God sent the Church with amonge the Nations after his taking away of Apostles If it be said that those who succeeded into the Seates of Timothy or Titus and others like them are Patriarchs not Arch-Bishopps then I demande what Manner Bishops cann any prove that either Timothy or Titus or the next Successors ruled over whither were they Arch-Bishos or onely Bishopps of Cityes Surely the greatest evidence of purest and most antient Tradition is that those of those Seates were first accoumpted but Arch-Bishops and though they seemed to have Charge of a greate circuit of grownde yet where any Arch-Bishop was ordeyned I fynde not any good evidence that they exercised Authority over them also as now Patriarchs doe over them and the Pope over Patriarches As for the extendinge out of Care or seeminge-Charge of the Churches in greate extent we fynde in antient tyme not

they appointe In this church of England then your Majestics famous Predecessors havinge ordeyned and your selfe gratiously confirmed that the Ministers Maintenance be gathered by Tythinge of your people I most humbly pray that the full Tythes of the Lande be given to the Lords Cleargy Doubtless dread Soveraigne the permission of Impropriations where not the Cleargy but Lay persons reape the Tythes causeth both a discouragement to Gods Cleargy through want of convenient Maintenance in such Parishes and also a scantery of able Ministers to serve the Lord in those places And truly it is lamentable to observe both how poorely some Cleargy are faine to live even there where they execute the Office of their Ministry and where a Lay Man gathers such a quantery of Tythes as would serve for a sufficient Maintenance for one or two of the Cleargy and also how many Ministers painefull in Preachinge the Ghospell after they have vvorne out their life in poverty leave their vvife and children well neere to beggery But seinge it is Gods Lawe that his Cleargy may marry 1. Tim. 1 2 and seinge it is likewise his Lawe that the married yeild due benevolence 1. Cor. 7 3 meete it is that the Cleargyes portions be such as that they may with thrift lay up also for their Wife and children Yea the Apostle in sayinge 2. Cor. 12 14 for the Children ought not to lay up for the fathers but the fathers for the Children implies a Necessity laid upon all fathers and amonge them such of the Cleargy as have children that they provide and lay up for their children therefore such Cleargy as keepe such Hospitality as spendes the Revenewe of their livings are rather to be blamed then commended whilst withall they lay not up for their vvife and children Moreover seinge it were most unbefittinge Christians to villify the Ministers of the Ghospell in maintenance whom they are to have in honor for the Ministration of the Ghospell most meete it is that every Paris hes allowance every Bishopdomes and Arch-Bishopdomes allowance be such as may serve for to maintayne each of the Cleargy in such ranck and fashion as best beseemeth therefore as our Bisshops and Arch-Bishops have place of eminency and dignity amonge our Nobles so the Pastors of Congregations are to have such Maintenance as may in able them to beare company rather with the better then with the meaner sorte in each Parrish As for our Bishops and Arch-Bishops their Maintenance is already commendably greate through the large Bounty of our fore-fathers and your Majesties confirmation of what they now injoy thereof but because I have in the former Chapter intreated for the multiplyinge of the number of Arch-Bishops and Bishops in this Church I now humbly petition your Majestie that I may move unto one thinge which would be needefull If it be necessary that there be more Bishopricks and Arch-Bishopricks in Englande then now there are and this I have proved before then it followes necessarily that Maintenance also be increased I therefore petition That unto that which already our Bishops have among them there may be added a taxe upon all the People of the Lande that every house-holder contribute a smale yearely Gift to his Bishop and an other smale Guift to the Arch-Bishop in whose Province he is for by the multitude of families in a Bishopdome a smale matter raised from every family would affoorde a very greate portion to the Bishop and by the multitude of families in an Arch-Bishopprick the like greate portion proportionably would arise to the Arch-Bishop Hereby the Bishop and the Arch-Bishop woulde be the more bounde to have care of and vvithout Charge often to visit privately the severall Parishes seinge to it that all things be therein accordinge as they ought to be for it cannot vvell be that they should neglect them when halfe yearely or quarterly they are put in mynde of them by their Benevolence unto them And verily better it is for Gods people accordinge to their severall conditions of quallity to parte vvith an easy payment of six pence or a shillinge quarterly or more or less to their Bishop and Arch-Bishop that here-through their Iurisdictions being the smaller they may proffitably execute in them their severall Ministrations accordinge to Gods Ordinance then for want hereof to suffer them to injoy so large and spatious Iurisdictions for Pontificality and Revenewe as that they doe not nor conveniently cann execute rightly their severall dutyes and Offices I grant that every Parishes Charge is already greate by the payinge of Tithes or other somes of mony towards the Maintenance of the Cleargy of their severall Parishes but yet for so good and proffitable an occasion as is this they shall doe Christianly to beare moreover a smale taxe for their Bishop and another for their Arch-Bishop Greate was the bounty of our Predecessors in this kynde and this also done even under Popery and shall we then injoyinge a most happy Reformation and a pure Doctryne be greived to parte with a little In the second of Chronicles chap. 31 8 we reade thus And when Hezekiah and the Princes came and sawe the heapes they blessed the Lord and his people Israell So likewise 2. Cor. 9 12 the Apostle saith thus The Ministration of this Service not onely supplieth the necessities of the Saincts but also is aboundant by the Thanksgivinge of many unto God And Phili pp. 4 17 he saith Not that I desire a Gift but I desire the fruict which may further your reckoninge Now I have received all and have plenty I was even filled after that I had received of Epaphroditus that which came from you an odour that smelleth sweete a sacrifice acceptable and pleasant to God Here we see what Blessings what Thanksgivinge to God this liberality in Gods people towards the Lords Ministers stirred up in the Kinges and Apostles of the Church here we see also that this is to God as a Sacrifice acceptable and pleasinge unto him And our Lord himselfe Math. 10 42 saith thus Whosoever shall give unto one of theise little ones to drinke a Cup of cold Water onely in the Name of a Disciple verely I say unto you he shall not lose his rewarde It is a pretious thinge therefore in the sight of God when any one giveth to his Ministers because they are his Ministers and giveth not onely of Necessity or of Superfluity for we must not give onely because of our Superfluity we cann give but we ought to give in faith sayinge in our hearts Lord this is a Minister of thy Church I give therefore to him Beleevinge thy vvorde of Acceptance This is a holy Liberality this true Christian Liberality therefore thus mynded and not grudgingely or onely for the Lawes sake we should give to the Maintenance of the Lords Ministers For this cause as I have vvritten for our Bishopps and Arch-Bishopps so I write also for our Parrish Cleargy that the full Tythes be allovved and that