See Mat. 10. and Luk. ch 2.8 10. ver 3. Then after them the seventie Disciples Christ likened the first to sheepe the second to lambes thereby declaring that there was a greater dignity in the one then in the other and that the first-sent had not onely the priority of time but of place and authoritie It was Christs owne act and therefore let no man presume not so much as to thinke of joyning together those whom Christ hath put asunder And so saith the ordinary glosse Sicut in Apostolis forma est Episcoporum sic in septuaginta Discipulis forma est Presbyterorum secundi ordinis as it is alledged by Stella and Aquinas It is also so understood by Theophilact and sundry others upon the tenth of Luke viz. that the seventy were inferiour to the twelve Some expresse it thus that the seventy in stead of Aarons sonnes should be amongst us as inferiour Priests others thus that the twelve were as the chiefe Captaines and Commanders in the Church And although in these ordinances it is as if Christ tooke patterne from the Law wherein all Priests were not equall yet is it nothing against the abrogation of the Law For the Ceremonies both might be and were abolished although the forme of the old governement bee still retained seeing that was a thing which pertained not so much to types and figures as to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rule of doing things decently and in order for paritie is the next way to bring all things to an Anarchy and so no order unlesse there bee an order in confusion And without doubt when our Saviour said Dic Ecclesiae Tell it to the Church he had an eye to those whom hee had made cheife in authority above the rest And all this whilst Christ lived Next if we have respect to the times of the Apostles we shall find that Saint Paul though last called 2 Cor. 11.5 yet not a whit inferiour to the â—hiâ—fest Aposles by warrant from the holy Ghost appointed Timothie to bee a Bishop over all the Churches of Ephesus saying I besought thee to abide still at Ephesus when I went into Macedâ—nia 1 Tim. 1 3. to charge some that they teach no other doctrine At the end therefore of the second Epistle to Timothy it is said that it was written from Rome to Timotheus the first elected Bishop of Ephesus Tit. 1.5 And to Titus he also writeth thus For this cause I left thee still in Crete that thou shouldest set in order the things that are wanting and ordaine Elders in every City The end likewise of that Epistle witnesseth that it was directed to Titus the first elected Bishop of the Cretians And in the stories of the Church declaring the Acts and Monuments of ancient times thus we read Eusebius reporteth in his third book and fourth Chapter of Ecclesiasticall historie that Timothy was the first Bishop of the whole precinct of Ephesus in as ample manner as Titus was cheife Bishop of all the Churches of Crete 〈◊〉 2. c. 16. Hee also writeth that Saint Marke did institute the Churches of Alexandria lib. 2. c. 24. And in another place that Anianus did immediately succeed Marke the Apostle in the said Churches of Alexandria And againe Iulian the tenth had the Bishopricke of the same Churches 〈◊〉 5. c 9. and in his third booke and 20. chapter speaking of Saint Iohn When he returned saith he out of Pathmos to Ephesus at the request of others he visited the places bordering thereupon that he might ordaine Bishops constitute Churches and elect Clergie men by lots whom the Holy Ghost had assigned and comming to a City not farre of he cast his eyes upon that Bishop which was set over all the rest and unto him hee committed the tuition of a young Gentleman saying I doe earnestly commend this young man unto thee witnesse Christ and his Church Nay before this alledged of these Apostles we read in scripture of Philip one of the seven Deacons who being sent forth an Evangelist preached and baptized but neither might nor did ordaine others to doe the like For when the Apostles heard that Samaria had received the word of God they send thither Peter and Iohn because they had power of imposition of hands which Philip had not as is recorded in the eight chapter of the Acts of the Apostles Act. 8.14.17 Nor did Saint Paul but set downe rules how Bishops should behave themselves which were in vaine if the Church ought of right to bee without them But among all passages this may not slip namely that the seven Churches of Asiae had their Bishops even at the very time when the Spirit of God endeavoured to lay open the particulars of their faults And yet amongst all the things worthy of blame wherewith they were charged there is not a word against them for being governed by Bishops and surely that order had not escaped reprehension if it had not beene knowne to have beene of divine Institution And next the testimonies being thus cleare can any but a mad-man thinke that they are meant only of ordinary Parish Priests such as are now as if every such Priest should bee a Bishop Or if of other Bishops is there any colour for it that they should be Bishops onely in title without jurisdiction when one as we see is plainly said to have the governement of many Churches which by the Apostles were founded planted constituted or appointed Certainly the word Churches in the plurall number doth not import more Catholike Churches then one for there is but one and therfore by Churches is meant the severall plantation of Churches to be setled and governed by their Bishops some one having the cheife oversight of as many as were within the bounds of one precinct and some other of as many as were within the bounds and limits of another precinct For that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by Eusebius is thus to be taken both the word Churches formerly mentioned as also the grammaticall signification thereof doe fully witnesse Of which Scapula in his Lexicon writeth after this manner namely that it signifieth Accolarum conventus et Accolatus sacraque vicinia And therefore may bee taken for many Churches within any limited Precinct or jurisdiction namely for a Diocesse either large or small which is but as a great and generall Parish Mr. Seld. hist of Tithes c. 6 page 80. the lesser being since called by the same name because they limit the people unto which particular Church they are to go and unto which to pay their tythes Thus were the first beginnings The imitations continuations and inlargements were afterwards and built upon the same grounds when as the number of beleevers increased there was a more generall division of Congregations into a greater number of particular parishes Yet so as they were to have their dependance on the mother Churches first erected and to be governed by every such Bishop
Magistrate Kings and Princes therefore are not sent to abolish this power and order but where they find the same to nourish it yea and to see that it goe on and doe that which shall be for the glory of God and the good of the Church For wherreas Church officers might be resisted and disabled without the assistance of such a chiefe governour and whereas they might bee either negligent or otherwise in their office then beseemes them it is the goodnesse of God to send Christian Kings as chiefe fathers both for and over them that thereby all may goe well among such as professe the name of Christ in a Christian Church To which purpose the words of Saint Austin are not impertinent In hoc Reges Deo serviunt sicut eis divinitus praecipitur Aug. contra Câ—esconium lib. 3. c. 15. in quantum sunt Reges si in suo Regno bena jubeant mala prohibeant non solum quae pertinent ad humanam societatem verum etiam quae ad divinam religionem Meaning that Kings herein serve God as it is commanded them from above in that they be Kings if within their Kingdome they command good things and forbid evill not onely in things pertaining to humane fellowship or civill order but also in things pertaining to Gods Religion Now hee that does this must needs bee supreame Governour over all persons in all causes as well Ecclesiasticall as civill within his owne dominions or else he cannot doe it But seeing God hath given him this power doth he not therefore call Councels to have Lawes and orders made and matters where need is to be setled for the good of his Church Yea and because this power of supremacie comes to him from aboue it cannot be in Man to take it from him Factibi et erunt tibi saith * Bâ—â—… Andr in his Sermon upon Numb 〈◊〉 1.2 one of whom we may learne to speake was that which God said to Moses and to him onely There was no Fac tibi said to Aaron And therefore the propriety or right of both Trumpets commanded to be made for the calling of Assemblies both in the Church and State must rest in Moses From whence it came to passe that ever after whosoever was in Moses his place must have the same right and power that Moses had Sometimes I confesse there was no such magistrate but no sooner did God send one againe then that this power was put in practise witnesse Nehemias after the captivity Neh. 7.64 1 Mac. 14 4â— Simon after the fury of Antiochus yea and witnesse also that famous Constantine whom God raysed up to overthrow the power of the persecuting Dragons and to reduce things to their former order Yet neverthelesse this power of correcting ordering calling and disposing of men in matters of the Church gives no authoritie to Kings or cheife Magistrates to make new Articles of faith to preach the Gospell administer the Sacraments denounce excommuication or exercise the function of the Priests in their Church-service For in these things Princes must forbeare to meddle and acknowledge Priests to bee their pastours submitting their greatnesse to be obedient to them in their directions yea even to the meanest of Gods Ministers sincerely declaring the will of God For though they may force the Priests where they find them negligent to doe their duties yet the duties themselves they cannot doe Defence of the Apolog part 6. cap. 9 Diviâ— 1. â— pa. 558. Whereto agreeth that of Bishop Iewell Christ saith he is evermore mindfull of his promise for when hee seeth his Church defaced and laid waste hee raiseth up faithfull Magistrates and godly Princes not to doe the Priests or Bishops duties but to force the priests and Bishops to doe their duties The duties themselves then must not be done but by the Priests and doing of them Princes must bee obedient to them not despising as hath beene said the meanest of Gods Ministers sincerely declaring the will of God For as Gods Ambassadours they beseech exhort admonish and reprove even them if need be as well as any other of Gods heritage Num c. 16 c. 17. Who can be ignorant that it was a Corah and his company which would have all the Congreation alike holy whereas it was Aarons rod among all the rods of the Tribes that flourished 1 Sam. 13. 2 Chron 26. Soâ—om lib. 7. cap. 4. Also who hath not heard that it was a Saul who dared to offer sacrifice in the stead of Samuel and Vzziah that invades the Priests office But it was the part of a good Theodosius to * So also did K. David to the â—â—ssage of the Prophet Nathan 2 Sam 1â— 13 〈◊〉 in â—â—ronol submit to the censure of an upright and holy Ambrose And yet neverthelesse the said Father granted that it was the right and power of Princes to summon Councels For about the yeare of our Lord 381. there was a Synod at Aquileia in which Saint Ambrose was president Who with the rest there assembled did fully testifie that by the appointment of the Emperour and power of his authoritie they held their Synod And hereupon it was that they gave notice to him of all their proceedings therein These are the first SECTION II. THE second follow and they are those whom the * So King Iames cals the Puritans in his Basilicon Doron lib. 1. pag. 41. Pests of the Church but not the scriptures or primitive times account abhominable I meane the reverend Hierarchie of renowned Bishops so much condemned by the fiery Zelots of our peevish Puritans whom nothing can please but their owne fancies They contend for parity and would have all be intitle as high as Aaron They would that all should be Governours rather then private Ministers whereupon they urge that of right there are no Diocesan but onely parochiall Bishops That the authoritie and jurisdiction and rights of a Bishop are no other then what belongeth to all Parsons and Vicars of parish Churches and consequently that every such Parson and Vicar is as good a Bishop as the best Neither doe some but thinke that the Church cannot or ought not to bee governed without a wise worshipfull company of Lay Elders which may annually be removed and returne at the years end to their trades and occupations againe But that these and the like are but idle fancies appeareth both in regard of Christs owne order or institution when he laid the foundation of his Church in regard of the Apostles owne times and also in regard of the Primitive times after them As for the first thus it was The Apostles did not ordaine the difference They onely proceeded as Christ had ordained For as there were chiefe and inferiour Priests in the times before Christ in like manner at the first preaching of the Gospell the foundation of the Church was so laid that all Priests were not in all things equall for the twelue Apostles were first called and sent
as was the Bishop of their bounds and limits yea and also according to the said increase or growth of Churches and consequently of Diocesses it was held agreeable to the divine institution of this order to have not onely Arch-bishops as well as Bishops but Patriarchs as well as either of both that thereby all things might be the better ordered in the Church of God And albeit the Church of Rome by the subtiltie of Sathan turned this honie into poyson yet what is that against the divine right of the Churches Hierarchy I like not to loath my meate because some have surfetted nor to abhorre my drinke because many a disordered person hath been drunken No more may * Or as the Hâ—erarâ—hy by of Angels is not to be rejected because the Tâ—â—ll is fallen no more may the order of Bishops be therefore despised because the Pope is indeed degenerate Irenaeus lib 3. cap. 3. Romes arrogancie cause us to contemne or sight against Christs ordinance Christian Emperours even in generall Councels have benenursing Fathers to it and upon all occasions devoute and pious reverencers of it The whole strcame of religious and holy fathers had nothing to say against it For all the Orthodoxe generally beleeved that they even in this followed the divine institution and Apostolicall practise of what Christ had first founded Irenaeus saith in his third booke and 3. chapter against heresies Traditionem Apostolorum in toto mundo manifestam in Ecclesia adest perspicere omnibus qui vera velint audire et habemus annumerare eos qui ab Apostolis instituti sunt Episcopi in Ecclesiâ—s et successores corum usque ad nes Capr. lib. 4. epist 9. seu edit recent epist 69. And in Saint Cyprian Vnde schismata et haereses obortae sunt et oriuntur nisi dum Episcopus qui unus est et Ecclesiae praeest superba quorundam praesumptione contemnitur Et home dignatione Dei honoratus ab indignis hominibus judicatur That is whereof do Schismes and heresies spring but of this that the Bishop who is * Which he meaneth of but one Bishop in a Diocesse one and governeth the Church is through the proud and arrogant presumption of some contemned and set at nought and being a man honoured by the appointment of God is judged of unworthy men And in Saint Austin thus Nemo ignorat saith hee Episcopos salvatorem Ecclesiis instituisse Aug. quaest ex Novo Pest Tom. a quell 97 sub sinem Ipse enim prius quam in coelos ascenderet imponens manum Apostolis ordinavit eos Episcopos Meaning that although Christ had formerly put a difference betweene one Minister and another yet that there might be a more full instalment of the Apostles into their office of Episcopall authority he laid his hands upon them before he would ascend away from them as is expressed in Luke 24.50.51 From whence they were onely to expect till the day of Pentecost and* then they were compleatly authorized See Act 1.8 had power sufficient and might put it in practise even to the ordaining of Elders and Bishops as occasion required The laying on of hands appertained then to them Acts 8.14.17 and not to them onely but to whomsoever else by vertue of their power the office of a Bishop was conveighed according to that of Saint Paul to Timothie Lay hands upon no man suddenly neither bee partaker of other mens sinnes 1 Tim. 5.22 The opinion therefore of Aerius was reckoned for an heresie because he put no difference betweene the Bishops and other Presbyters For although every Bishop be a Presbyter or Priest yet every Priest is not a Bishop Bishops may create Priests and make them spirituall Fathers to beget children unto Christ but Priests cannot make Fathers or create Bishops For how can it be saith * Alledged by Saravia de divers Minist grid c. 22. vide etiam A. quin. sum 2.2 q. 184 Art 6. Epiphanius that a Priest should create qui potestatatem imponendi manus non habet who hath no power of imposition of hands Thus Epiphanius And so also Austin before whom by many yeares was Ignatius that holy Martyr of Christ who writing to those of Smyrna hath these words * Laici subjecti sunto Diacoms Diaconi Presbyteris Presbytert Episcopo Episcopus Christo vt Chrislus Patri Ignat. Epist ad Smyrn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is let lay-men bee subject to the Deacons the Deacons to the Priests the Priests to a Bishop and a Bishop to Christ as Christ to his Father Tertullian also as Ireneus formerly mentioned accounts them for heretickes who could not shew when their Church began or declare how it was founded by some among the Apostles which hee knew they could not for sine Matre Tertul. de praescript cap. 32. cap. 42. sine sede extorres vagantur et Ecclesias non habent And Ambrose explaining that place in the fourth Chapter to the Ephesians ver 11. saith In Episcopo omnes ordines sunt quia primus sacerdos est Saint Hierome I thinke of all the Fathers speakes the most sparingly of these things Hier. in Titum cap. 1. in some place seeming to affirme that it was an humane invention to put a difference in authority betweene the Bishops and other Priests or Elders But I wonder much at him that he should tread so neere upon the heeles of Aerius especially seeing hee else-where confesseth contra Lucifeâ—â—…nos that the Church consists of many degrees the highest whereof he endeth in the Bishops And in another place where hee expoundeth those words in the 44. Psalme namely that in the stead of Fathers thou shalt have children thus he speaketh Fuerint O Ecclesia Apostoli Patres tui quia ipsi te genuerunt Nunc autem quia illi recesserunt a mundo habes pro his Episcopos filios See also his second booke against Iovin an To which let mee adde that of Saint Bernard Vae tibi si praees et non prodes sed vae gravius si quia praeesse metuis prodesse refugis I shall need to say no more for if this order had beene against Gods ordinance neither would the Apostles allowed it nor the seven Churches of Asia escaped the rebukes of the holy Ghost for using it nor yet the godly fathers at all embraced it Let none therefore deceive themselves for it is more then manifest that there ever was a difference An inequalitie was laid even in the first foundation of the Church All Priests have idem Ministerium sed diversam potestatem For although it bee that as all are bound to feed the flocke of Christ there is no difference otherwise then it pleaseth God to give diversity of gifts Or although the Ministeriall offices of one are as truly ministeriall as if they were done by another because both have an equalitie of Priesthood Or although in respect of the generall service of Christ as
shall shew thee the sentence of judgement Upon which ground David setting the Kingdome in better order then in processe of time it was growne into 1 Chro. 23.4 appointed sixe thousand Levites to bee Indges and Magistrates over the people and beyond Iordan towards the West 1 Chron. 26.30 a thousand and seven hundred both to serve God in the place of Levites and also to serve the King in offices of State ibid. verse 32. Hee also set two thousand and seven hundred to bee over the Tribes of Ruben Gad and Manasseth to heare and determine in causes both Ecclesiasticall and Civill The like also did Iehosophat in his reformation of the Church and Common-weale 2 Chron. 19.5.8.11 Ezra was a Priest Ezr. c. 7. 8. yet who but he that first of all after the Captivitie ordered all matters both for the Church Nehe. c. 1. and State Nehemiah came not up untill 13. yeares after for Nehemiah was in the twentieth and Ezra in the 7. yeare of Artaxerxes Zorobabel I grant was long before but he did little or nothing for the reducing of things into a forme of government or suppose he did Ezra we are sure did a great deale more Neither was it 1 Sam. c. 2.18 c. 7.15.16 but that even before all these Samuel as a Priest ministered before the Lord in a linnen Ephod and as a Iudge did ride his circuit every yeare over all the land yea and in the daies of Saul although he was the annointed King yet Samuel ruled joyntly with him so long as they lived each with other or at the least was such a Counseller to him as that after hee was dead and buried he seeks to heare what he would advise or answer standing then destitute of such direction as he had usually received from him Nay sooner yet for Phineas was sent Ambassadour to proclaim war against the Rubenites the Gadites the half tribe of Manasses Iosh 22.12.3 The Priests overthrew the Citie Iericho Iosh 6. Nor did they afterwards but sound their Trumpets and bid the battell in the warre of Ahiiah against Ieroboam 2 Chron. 13.12.14 The land also is divided among the Tribes by Eleazar and Ioshua Numb 34.17 A thousand likewise of every Tribe is sent out to war against the Midianites under the conduct of Phineas Numb 31.6 And in the same warre the spoyles were divided among the Souldiers by Moses and Eleazar the Priest and the cheife Fathers of the Congregation verse 26. The people also were numbred by Moses and Eleazar in the plaine of Moab as they had been numbred formerly by Moses and Aaron in the wildernesse of Sinai Numb 26.63.64 From which testimonies it is plaine and manifest that some such Priests as the King thinks fit may when he pleaseth be lawfully employed in civill affaires or offices and may even thus be honoured as were those Priests of old And whereas some object that arguments drawne from the old Testament An objection answered prove nothing now under the New it is answered First that they may as well deny the arguments taken from thence against the Popes authority and domineering power over Christian Kings and Princes as denie these arguments for proofe of that civill honour which is thus given to the Ministers of the Gospell And therefore it is not love but envie which would seeme to bolster out things with such new Divinitie Secondly the Ministers of the Gospell as one hath well observed may with more convenience be employed in civill offices then those Priests under the Law whose time is not now taken up as then it was with attendance on the daily sacrifices great number of feasts solemnities and such like occasions by which their leisure was lesse to heare civill matters then now to the Minister under the Gospell Thirdly the Ministers of the Gospell have succeeded in a place of the Levites and looke what in that kinde was lawfull for them to doe is not unlawfull now especially seeing these employments pertained not to things typicall figurative or ceremoniall And fourthly although Christ and his Apostles were never thus employed yet is that nothing against our tenet For who made me a judge over you sayth Christ Intimating Luke 12.14 that unlesse the supreame Magistrate shall assigne Clergie-men to such offices they may not meddle with them But had the Church and Common-wealth been both one then it had beene as lawfull as in the daies of old which appointment or assignation was never like to bee so long as the Church was in the Kingdome of heathen tyrants Certain it is that when the Emperours became Christians some men of the Church were thus employed And although the condition of the Ministers of Christ differed not in this from that of the Levites yet it could not shew it selfe till then Examples are not wanting Theod. lib. 2. c. 30. Theodorit makes mention of one Iames Bishop of * Called also Nysibit Antioch in Mygdonia who shined with Apostolicall grace and yet was both Bishop and governour of the aforesaid Citie Or if this testimonie be obscure see another Saint Ambrose was twice employed in the office of an Ambassadour by the Emperour Valentinian and not without good successe Socrates also makes mention of one Marutha Socrat. lib. 7. c. â— Bishop of Mesopotamia whom the Emperour of Rome sent in an Ambassage to the King of Persia which employment likewise proved good both to the Church and Common-weale Neither can this bee called an inuasion of the offices of the civill Magistrate or be contrary to the rule of any auncient Canon when it is done by the consent and appointment of the chiefe Magistrate as in the lawes of Iustinian alledged by Saravia is apparent Lib. de honore Prasulibus et Presbyt debito cap. 20. And although the the Popes lawes have decreed the contrary yet it is not fit sayth one that we which are a reformed Church and have long since abandoned the Popes authority Dr Dove of Church govern pag. 40. should now forsake God and the examples of the holy Bible to follow the Pope and his Canons Fiftly and lastly Saint Paul thought it lawfull to spend his spare time in the worke of his hands But if the necessitie of Domesticke affaires may excuse a Pastour of the Church for so doing then much more may they be excused for doing such offices when the King thinkes it fit that they bee called thereunto as shall benefit the common wealth wherein they live Neither doth this appertaine to the entangling of our selves with the things of this World For that text where this is mentioned striketh at those whose covetous hands and greedie hearts are so glewed to the earth for the gathering to themselves a private estate that they forget every such thing as may tend to the good either of the Church or State wherein they live which every good Christian and therefore every upright man of God
me close up this point and say Auris bona est quae libentèr audit utilia prudentèr discernit audita obedientèr operatur inteliecta Meaning that That is a good eare which willingly heareth things profitable wisely discerneth things heard and obediently performeth hirgs discerned For as Hierom speaketh Ille plus didicit qui plus facit He hath learned most who practiseth or doth most 2. And now from Obedience unto Doctrine I passe to that of Government This hath relation to those Fathers in especiall who as the Apostle saith are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.17 Praelati that is such as are set to have the oversight and government of the Church watching labouring for the good of mens soules not only like unto other ordinary Priests where when occasion shal require who are indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est intendere but much more in caring for the Church as men peculiarly set over it and are therefore said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est superintendere supervigilare For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one thing and belongs to every Priest but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is another and pertaines solely to such of the Clergy as have a Key of Jurisdiction as well as a Key of Order These then are they who as I said doe watch and labour for the good of mens soules not only like unto other ordinary Ministers where and when occasion shall require but much more in caring for the Church as men peculiarly set over it to see to the preserving of peace and truth order and decency in Gods publike worship without which neither could the Church consist nor Gods worship be maintained but soules sinke for want of helpe Such watchmen then are not set up in vaine but are without doubt as needfull as was pitch was for the Ark of Noah to keep it from drowning under the waters Obey them therefore and submit your selves unto them 't is the voice of God and not of man which calls you to it Heb. 13.17 Nor is there cause why ye should refuse it For if the politicall lawes of even Heathen Princes Rom. 13.1.5 Dan 3. Acts 4.15 are to be obeyed for conscience sake except where they enjoine disobedience unto God then much more these that are for the maintenance of truth concord order and decency in his publike worship Or if you will take up the reason thus Civill powers appertaine to the defence of corporall life and civill society and cannot therefore be disobeyed without detriment to the Common weale But powers Ecclesiasticall have to doe with Religion and the worship of God They meddle with men not as men but as men called to lead a spirituall life and therefore cannot be disobeyed without harme or detriment to that end for which they were first ordained Or thus there is but one God who is the authour of both powers so that if we must obey on the one hand we may not disobey on the other except we make it a thing of nothing to fight against the ordinances of our heavenly Father Tit. 3.2 Put them in remembrance saith the Apostle that they be subject to Principalities and Powers and that they be obedient This for the one So also Obey them that have the over sight of you Heb. 13.17 and submit your selves for they watch for your soules That for the other Herein agreeing to the doctrine of our Saviour delivered by himselfe Goe and tell the Church Math. 18.17 and if he refuse to heare the Church let him be unto thee as an Ethnicke and a Publican Christian Princes have indeed to doe in these things as in the rankes of Church Governours I have already shewed but not to the disanulling of the power For they be sent of God as Nursing Fathers to his Church and are therefore to defend and maintaine the power thereof against all sorts of opposites that oppose themselves against it And verily a law and custome of the Church was heretofore of greater weight than to be of light esteeme The ancients thought it to be a good argument of it selfe alone to convince others in their strugglings Hereupon that holy Father Saint Austin could urge This is the authority of our Mother the Church Hoc habet authoritas Matris Ecclesiae Hoc Ecclesia commendat saluberrima authoritas Premitur mole Matris Ecclesiae c. In which testimonies we see that this blessed pillar of Gods House accounted the Laws and Ordinances of the Church to be a strong and conquering weapon against the adversaries of the Church But such are the humours of these times and so thwart to all lawfull authority that one and the same act which would be willingly performed if it were left to every ones free choice may not be done when it comes backt with authority For though it were accounted lawfull or indifferent before is now as if the nature of it were altered or not so warrantable as before it was commanded Why else doe they question what the Church enjoyneth and like quarrelsome high-minded people love to dwell in the fiery flames of contention It is a signe of some distemper a distemper that commeth of an heat or humour of pride for as Solomon speaketh Only by pride commeth contention Prov. 13.10 but with the well advised is wisedome But what care they for that for let it but be that they may cry loudest and have the last word they are still bigger in conceit and falsely take it as a truth that they have answered all sufficiently whereas on the other side a modest disputer knoweth it is to little purpose to contend with a man full of words or reason with a resolved and selfe willed opposite Quid prodest Simiae si videatur esse Leo But be not you who are such See the 2d Epish to Tim. chap. 3. 2 Pet. 2.10 be not I beseech you so heady high-minded fierce despisers of government presumptuous selfe-willed c. as to disobey or speake evill of dignities for these are humours best befitting the lewdnesse of lawlesse persons and loosenesse of licentious livers who have indeed an outward forme of godlinesse but have denyed the power thereof witnesse their creeping into houses to lead captive simple women who as the Apostle speaketh are laden with sinnes ◠Tim. 3.6 and led with divers lusts These are like Iannes and Iambres which resisted Moses as if God had not given him that power and authority which he had After whom was Corah and his company a seditious sect but smarted for it by a suddaine judgement Or to speake with Saint Peter 2 Pet. 2.10 They are bold and stand in their owne conceit not fearing to speake evill of them that be in place of dignity or authority especially against men of the Church But as Saint Iohn saith of Love so may I say of Obedience namely How can they obey God whom they have not seene if they will not
which we confesse and beleeve in the Apostles Creed so that as they pray to God for our good in generall in like manner we praise God for them in particular account their memory precious set their examples before us as the glasses of our lives and desire to be made partakers with them of the glorious resurrection in the life to come I would to God therefore that none but Puritanes were guilty of this sinne in sleighting such Holy Dayes others also cut off their esteeme more than is meet For that I may close up all with full satisfaction our Church appoints no set dayes for titular Saints such is are many in the Church of Rome but for such as were Apostles Evangelists and Martyrs indeed whom Christ honoured so much as to make some of them establishers and others as it were founders of that Kingdome which cost him his dearest blood and accounted them worthy to suffer death for his sake so that as one truly saith Mr Dow of the Sabbath and Lords Day pag. 62.64 and I speake it in his owne words we may justly solemnize either the dayes wherein those burning and shining Lights first appeared to the world or the dayes of their departure hence which were the dayes of their happy inauguration into the Kingdome of Glory when they both left to the Church Militant the glorious example of their Christian fortitude and became an occasion of new joy to the Church Triumphant by the accession of new citizens to that heavenly society On which dayes we honour God as the authour of all that good which either they or we by them are partakers of for our prayers and prayses are to him though with reference to them in what they have done So that they are honoured only as God's instruments and as those who having beene imitatours of our blessed Saviour are worthy patternes of our imitation Neither is such a day more holy than another but in relation to the separation of it to such holy and religious duties which the Church ordaineth to be performed on it And therefore lest in the revolution of time ingratefull forgetfulnesse should obliterate the blessed memory of such just ones we have these solemne Feasts and set Dayes in an annuall memoriall of them to the glory of him whose Instruments they were And so an end to this Section SECT IV. I Come now to a fourth particular namely that the people no way hinder their spiritual Fathers whether Bishops or others from going on cheerfully in their offices for if through default of their flocke they goe on Gementes it cannot in conclusion but be wofully grievous unto those over whom they watch Heb. 13.17 Consider therefore and marke it well and withall observe that he who hath said Touch not mine Anointed 1 Chron. 16.22 Psal 105.15 said also And doe my Prophets no harme Yea and further that the word of God may have a free passage Pray for us saith another Scripture For as we desire that to you may be a doore of entrance Ephes 6.19 whereby you may be saved in the day of the Lord Jesus so is it also on your parts to provide that our doore of utterance bee not barred through your occasion All which in a word tends to this that you afflict not trouble or molest your ghostly Fathers For if you must study to be quiet 1 Thess 4.1 Rom. 12.18 1 Thess 5.13 Ephes 6.15 Esa 32.17 and have peace with all men then much more with those who preach the glad tidings of such good things as Peace and divide aright unto you the Bread of Life on which your soules except you meane to be damned dye and perish must bee sure to feed What I wonder is it that * You who vex your Pastors peace Luke 10.3 you thinke You are but Wolves if you worry those who are sent like Lambes among you Christ hath said it nay did foresee it and the Church of God especially the Ministers of truth Gal. 4.16 have alwayes found it and may therefore in the Herauldry of their Divinity take up the Crosse as their most significant Armes and paint it forth in a sable field portraying for the Crest a Wolfe rampant crushing in his pawes an Innocent Dove or an Harmlesse Lambe out of whose mouth may come this Posie or Motto Facere bonum habere malum For thus it was with Christ Hee pittied Iohn 7. and was mocked hee healed and was hurt Yea and thus hath it beene not seldome since with those whom he sendeth after him bee they never so wary how they walke or never so carefull how they instruct SECT V. BUt here is not all Impoverish not is another branch Luke 10.7 Jam. 5.4 For the Labourer is alwayes worthy of his hire and to detaine it from him is a crying sin The old Pharisee was therefore in this an honest man Hee would not rob the Church but payed tithes of all that he possessed not neglecting so much as Mint Annise and Rue Which practice of his was welapproved by our Saviour not as a thing arbitrary but as a thing necessary Christ setteth an oportet upon it Math. 23.23 Luke 11.42 or a necessity of so doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things ought ye to have done And Saint Paul also teacheth it in such Texts of Scripture as I shall afterwards mention Howbeit men for the most part now are of another minde For that which God requires not only as a token of his Universall dominion and liberall donation but as a meanes to uphold his worship and service is too eagerly cried down by them who rob the Church saying as did Iudas of the precious ointment Ad quid perdito haec Wherefore is all this waste For thus do the sacrilegious worldlings in their hungry zeale gape after the spoile and ruine of the Church And although many of them may perhaps seeme more devote than the residue of that crew yet may we expect as little good from them to the Church of God as from the rest who march more openly For many will goe with the Wisemen from the East to seeke Christ yea and will fall downe and worship him but they are grown too wise to open their treasures except it be in a manner of a scant almes to a wandring Levite fitting to their fancies or if more perhaps some miserable mod cum by way of stipend to a discontented Separatist who beareth as little love to the Church in her Governours as they in her revenewes or honourable maintenance This makes us heare much talke many times of competencies stipends and benevolence But as for tythes if the Clergy should have them all then farewell to the Laity cry these small friends to God Almighty They would therfore that tythes should be every where abolished excepting from their owne hands that thereby they may the better bring the Priests to impotency scorne and misery Not remembring that whilst they contend to
For as in the case of divorce Christ sent the Scribes and Pharisees to see how it was Ab initio so in this case of maintenance for Gods Ministers Inquire of the old wayes and when you find that in the beginning it was not so as sacrilegious persons now would have it nor commanded since that it should be so you may conclude without any more adoe that the Quota pars is still a tenth And indeed that wee may bring the totall of this dispute home to the Apostles Text that very way of paying tithes is a reall communication of all kind of goods whereas in stipens taxing of houses or rating of persons cannot but bee much errour Pars celatur pars subducitur ausim dicere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnia bona non communicantur saith that famous (*) Bishop And. in his Posth De decimis pag. 148 Worthy of happy memory And againe secondly that it ought stil to be as in diebus illis St. Paul †1 Cor. 9.13 14. in another place speaks it more plainely expresly setting downe the practice of the Old Testament for a President unto the New He fetcheth proofes (*) Deut. 2◠1. from Moses awnot only to confirm the equity of providing maintenance for Gods Ministers but also to shew and confirme the manner how even to the measure thereof For it must be granted Dr. Carlet of tythes c. 4. that the Apostles words concluding sometime certainly doe rather conclude that which was the ordinary maintenance commonly received in the Church than that which was never in use insomuch that as the Levites lived by tthes and offerings so should we For it is in the Text plainely and directly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even so Even so hath the Lord ordained that they who preach the Gospel should live of the Gospel And if even so then by tithes and offerings for so was the Ministery of Law maintained Nay marke it yet a little better and it cannot but be yeelded that whereas the Apostle saith The Lord hath ordained that they who preach the Gospel should liue of the Gospel there must be some ordinance of the Lord shewed concerning this of which hee speaketh but none can be shewed excepting that of old The Apostles times were extraordinary and such as they could be where Persecution put all things out of square yea such as they could be in the first founding of a Church the Planters and Waterers being sent from place to place and things not setled till a long while after as anon shall bee further shewed Here therefore was no ordinance for a continued maintenance Their taking of benevolence proves no such thing no more than their going from place to place proveth that a Church should be always unsetled And therfore his Ordinance was of old so this Even so can plead for nothing else to bee ordinarily received than tythes and offerings for Even so hath the Lord ordained And why Even so or after the same manner but because Gods part is certainly annexed to Gods worship the rate or measure whereof beside offerings is said to be a tenth of all that wherewith the Lord yeare by yeare blesseth his people this being that maine and principall tithe Deut. 18.1 which in Deuteronomy is called the Tythe of Inheritance as afterwards more fully shall be shewed Bullinger in the tenth Sermon of his fift Decade speakes not so much of tithes as of stipends to bee given to the Ministers of the Gospell yet when hee commeth to this of Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even so hath the Lord ordained hee then concludeth thus But I judge saith he this especially to be observed which the Apostle speaketh in plaine words viz. That the Lord instituted his Ordinance concerning the maintenance of the Ministers unto the imitati 〈◊〉 of the ANCIENT LAVVES of of the Iewish people Hereof wee gather that wee misse not much the worke if in this and such like cases wee doe not utterl reject the ancient institutions of the Fathers Thus he Another speaking of our owne countrey saith Here onely was the errour of that marke the King did not restore the Tenths to the constant maintenance of the Ministery which portion whether it now belong to the Church or no Iure divine I intend not to dispute pro or con But this I dare say Gods owne order hath manifested it to be both competent and convenient for that purpose beyond all old exceptions or new inventions and so proves it to agree with the Law of Nature if not to flow immediatel from thence deserving therfore to live after the honourable buriall of the Ceremoniall Law as it breathed long before it Thus that other Neither thirdly is it but that in the seventh Chapter to the Hebrewes Levi is said to pay tythes unto Christ because Abraham in whose loines Levie then was paied tithes to Melchisedech the type of Christ which whether it bee pertinent to our right and claime who are the Ministers of Christ I shall need to say little Only this I would should be well observed that as under the Law it was not so much the Levites as God by them who received this sacred tribute So before the Law not so much Melchisedech as the Lord in Melchisedech yea and now also under the Gospel not so much the Ministers as Christ receiveth Tythes For hee saith the Apostle Of whom these things are spoken is Christ our Lord who sprang out of another Tribe then that of Levi even out of Iudah Heb. 7.13 14. Quod debehat Ahraham Deo solvit in manum Melchisedeck saith Calmin Calvin in Heb. 7. That which Abraham owed unto God hee paied into the hands of Melchisedeck Or as Saint Chrysostome speaketh Abraham the Father of the faithfull Chrysost hous 5. adversus Iudaeo paying his Tythes to Melchisedeck shadowed out all the faithfull paying Tythes unto Christ Againe Tythes payed to Melchisedeek are here brought by the Apostle to prove not onely the greatnesse but the perpetuity of Christ's Priesthood and therefore Tythes ought to bee payed as long as Christ's Priesthood standeth And as I said before although the Priests have alwayes received them yet the originall right is none of theirs They have them but by way of Deputation or Assignment and this but once made manifest by any written Law Howbeit that once was enough because the end was ever the same namely for the service that they do This very end made it be practised in Nature towards them that then were the Lords Priests though (†) Bishop Mount against Mr. Seld. ◠1. pag. 210. no doubt the Patriarkes had for this as for all other points of Divine service speciall instruction and direction by Illumination Angelicall information or divine Revelation which was the Pedagogy God trained them up in untill that Scripture came in place wherein the Assignation and reason of it was recorded And from thence also it was that before the Law
at their payments to the Church Poore or to their Ministers The Prodigall thinkes all too little for himselfe and therefore is loath to spare any thing from the feeding of his owne unthrifty vanities And last of all the proud like Corah and his company thinke Ministers take too much upon them They scorne they contemne they despise to be ruled by them and therefore being without religion they judge it good policie to curtall the Ministers maintenance that by that meanes they may keepe him under and do what they list Object Oh Object 8 but Christ and his Apostles tooke no tythes they were content with a poore and meane estate therefore the Ministers of the Gospel may not be rich they may not claime the Tenth as their proper due Answ This was as Master Robarts well observeth at the first the subtilty of the crafty Friars to undermine the Incumbents Answ and beneficed Curates and is now the practise of not a few to seduce such as are either envious or ignorant It is indeed requisite as well for Ministers as for all other Christians both to bee and to seeme regardlesse of worldly things yet must we not be as hee againe observeth either so superstitious as to fling away and abhorre or so carelesse as to despise or specially so bad as to betray that faire portion wherewith God hath endowed our callings Neither againe secondly is it a fit argument to say because things were thus and thus in the beginning of the Gospel under an heathen Magistrate and in such times as persecution made havocke of the Church and put all things out of square that therefore they ought not to have bin otherwise Things were then so well as the times and occasions would suffer not so well as by degrees they came afterwards to be and yet even then could the Apostle urge the Lords ordinance to be still of force and that the Hearers ought to communicate to their Teachers in all their goods Which liberty though lawfull they could not but suspend for a time for feare of hindring a new plantation and so the Apostle speaketh in the first Epistle to the Corinthians Chap. 9. Verse 12. Howbeit the fact doth not alwayes prove the Right no not in this very thing as it is at the 4.5 and 6. verses of the forenamed Chapter nor ever were things setled or brought into their due order on a sudden witnesse both our owne experience in what wee have seene as also the experience which Paul himselfe had of the first times why else did hee say That the rest he would set in order when he came 1 Cor. 11.34 And therefore to speake in the words of a learned Writer as Circumcision was laide aside for a time Dr. Carlt. of tythes c. 4. pag 22. whilst Israel travelled through the wildernesse not because the people of right ought not then also to have used it but because it was so incommodious for that estate and time of the Church See Iosh Chap. 5. that it could not without great trouble be practised Even so the use of tythes in the time of Christ and his Apostles was laid aside not because it ought not but because it could not on the suddaine without great inconvenience be admitted And as Circumcision was resumed as soon as the estate of the Church could beare it so tythes were reestablished as so one as the condition of the Church could suffer it Besides the Apostles as their callings to the Ministery were immediate so their gifts were extraordinary and therefore Saint Paul could preach without study and so had much spare time for other busines wherein it was convenient for the present to get his living rather then to require the tythes and offerings as was wont to be done of old by those who did the service And why not require them I have already shewed Wereas wee though God hath given us gifts and these of sundry measures yet without study wee cannot doe so with them as is fit wee should Wee therefore study both to increase them and also profitably to employ them And so doing wee have more reason to claime our just dues then they of the first times For meanes you know is requisite if for no other cause yet for this that wee may bee the better furnished with Bookes and such necessary helpes as may make us the more able to goe on the more powerfully in the workes of our calling praying alwayes for Gods blessing upon our labours and studious endeavours for it is not labour alone without prayer nor prayer without paines-taking that can doe it I my selfe have knowne this example of Saint Pauls working with his owne hands not seldome urged against the honourable maintenance of our present Clergy but we see God be thanked that it is to very little purpose It was not ordinary for all the Apostle to doe the like nor yet out of the power of either Paul or Barnabas to have done other wise For which see the proofe in the 1 Cor. 9.5.6 Moreover tythes were payed to the Priests and Levites in the time of Christ and his Apostles And we know that the Iewish Synagogue must be first buried before these duties could bee ordinarily performed towards the Ministers of the Gospel and so when the Synagogue was buried and the state of the Church of Christ such as could beare the practise of paying tythes they were brought into use in the Church of Christ as formerly in the dayes of the Iewish Synagogue Also in the Churches nonage or first infancy her Ministers were but few and unsetled whereas afterwards they were otherwise and must then be hospitable ready to entertaine and be freely devoted to workes of Charity but without thier due revenew how could they performe any part of this duty for Charity wee know begins at home and a man must first have wherewithall before he can give It was not long therefore before order was taken for their honourable maintenance Something vvas done at the very first vvherein some Churches as Saint Paul speaketh vvere more forward then others were and unto this vvas added daily more and more not in one kind alone Mr. Rob. pag. 61. but in a second Insomuch that in a short space provision was made for the Ministers of the Church two manner of wayes partly by the bounty of well disposed people which tooke place at the first and partly by tythes and offerings as soone as might bee which were paid them More Levitarum as formerly to the Levites And herein Zanchie hath well collected what wee find in ancient Writers viz. that these revenues both of tythes and offerings were wont to be paid to the Bishop of each Diocesse at whose direction they were distributed among the Ministers appertaining to every such division For in the beginning of those times the whole Clergy did in common attend the whole flocke the Bishop and the Ministers for the most part living as it were in common together But
edition 1613 although in his edition 1610 hee mentions them by the name of Pecunia Ecclesialis which is no great advantage neither but may bee well interpreted by the word Decimae as a generall by a speciall But howsoever what is one Authour against more and yet this one in his last thoughts is nothing differing but speakes just like those other already mentioned Well then without further question here was the originall of Infeodations and first beginning of lamentable Sacriledge in the alienation of Tythes from the Ministers or Churches to the which they were payd And in the summe of the whole answere note that at the first they that had possessions sold them and brought the money to the Apostles this was about Ierusalem And in other Churches collections were made both for the necessities of the Saints and of the Ministers Then after this it was thought more convenient rather that such as were minded to give should give the Lands themselves rather I say than the price of them that thereby they might remaine as a perpetuall helpe to the Church Here began the endowment of the Church with Gleab and this is commonly attributed out of Polidore Virgil Polid. De invent lib. 6. c. 10. and others to the dayes of Urban the first who was in the * Calvis in Chron. yeare 224 about which time Origen spake of Tythes as of things then payd I have alreadie shewed it And before Parishes were divided these were at the disposing of the Bishop and payd unto him for the use of the Clergie within the Diocesse But Parishes being divided which was in the dayes of Dennis the first about * See Folid Virg lib. 4. c. 6. the yeare 266 they were annexed to the Priests of particular Cures For the defence of whom that they might not bee wronged in their dues there were certaine temporall men appointed either by godly Kings or by such as gave Lands to the Church to bee Patrons of Churches or Defensores Ecclesiarum who might be readie to defend the Churches rights And yet perhaps some particular parishes which were by reason of such Churches as were of Lay foundations were not knowne till some while after and yet not so long after as some have thought For by the fourth Canon of the Councell of Arausicanum held in the yeare 441. it appeareth that Parish Oratories and Churches of Lay-foundations were even then to beseene But what need I loose my selfe in this argument for let a man take these things which way hee pleaseth yet still hee may see that tythes as well as other Church goods belonged and were generally paid to the Clergy either in their own Cures or to the Bishops for them before the dayes of Charles Martell who was the first that brought in the most manifest corruption concerning their alienation for albeit Iulian robbed the Church yet hee did it as a Persecutor from whom no lesse could be expected And although the successors of Martel were more honest and restored somewhat backe againe taking in Lease from the Churches in regard of the imminent warres and many invasions of the enemy such parts as were retained and doing all this with great circumspection hoping that under the favour of God in this necessity they might thus and not otherwise without prejudice doe it yet the former example of Charles Martel was the more powerfull and in succeeding times proved but as a dangerous Load-starre to direct divers other countries to imitate his practise and to prophane their greedy hands with the Priests maintenance while on the other side the Pope did as fast appropriate Parsonages to Abbies and Nunneries which in those blind times was thought to bee no wrong it being commonly conceited that preaching bred nothing but heresies schismes and contentions and that therefore there was no better way to save soules then by the devotions of Monkes and Friars Which also was a cause as superstition more and more increased to get no small portions fraudulently from the hands of the deceived Laity it being a constant practise to give and give evermore to those idle Droanes and fat-bellied Houses that thereby they might have the more speedy passage out of feigned Purgatory To which likewise adde how the Popes againe although they would have somewhat restrained the covetousnes of the Monkes when they saw the greatnesse of it fixed upon another project For that they might enrich their Favourites friends and kindred they would not seldome convert the tythes to their uses And now to countenance and helpe forward these practises with a colour of warrantable proceedings Alexander de Hales began to broach a new Doctrine concerning the right of tythes never knowne nor heard of among the ancient Fathers For this was the Doctrine of the Fathers both Greek and Latine that tythes are due to the Ministers of the Gospel by the word of God secundum literam literally and precisely as they were in the old Testament to the Priests of the Law whereas this Hales who was about the yeare 1230 taught otherwise namely that it was a part of the Morall Law naturally written in the heart that something should be paied but as for the Quota pars it had its dependance meerly upon the Iudiciall Law and so the Tenth was onely positively due and no otherwise due according as the Lawes positively should determine In which Doctrine was inferred that they who might make the Lawes indetermination of the Quotitie which was to be paid might alienate to severall uses as much out of that portion as they pleased The Schoole-men went after him in the same steps to the utmost of their power strained their wits for the upholding of such a politike opinion Howbeit the event proved afterwards extreamely pernicious First in occasioning that heresie which held them as Almes And secondly in giving occasion also to the civil power to take from the Church not only the jurisdiction of tythes but to alienate them in the end from the Church Church-men to a meere civill use Wherein yet one thing is observeable that although the times were darke there was alwayes some or other beside the Canonists who opposed the abbettours of this new doctrine and taught this point of tything not after the corrupt tenets of the School-men but as the Fathers had done before them of which you may reade more in Dr. Carletous history of tythes Chap. 5. And for the doctrine of the Fathers see Doctor Tillesley in his Catalogue of 72. testimonies cleane contrary to what was taught by Hales Aquinas and the rest And last of all why and how they are within the compasse of the Morall and not Ceremoniall or Iudicial Lawes no not for their Quotitie I have already shewed And therefore as known by paid in the name and portion of a Tenth part before the Law unlesse a man could find somewhere in Gods word an expresse command to the contrary For looke but unto the time of the Law it selfe which was the middle time between the time of Nature and of Grace and you shall find I grant that the worship of God in regard of the manner thereof is ceased since the Passion of Christ but God hath caused the ceasing of so much as is ceased Ephes 2.15 Colos 2.14 And looke what was not abrogated by Christ that still remaineth as being the substance which is perpetual Mr. Rob. revenue of the Gosp pag. 10. So also of Gods right or portion which he had in the time of the Law some parts are ceased viz. those fragments of the Sacrifices which were the shares of the Priests for even the Sacrifices themselves being types of Christ to come are fulfilled and abolished in and by Christ being come But tythes as hath beene proved were no types of Christ neither in their substance nor in their circumstance but were only the maintenance of Gods publike worship which being perpetuall they also are perpetual In a word they did belong to the worship of God before there was a Leviticall worship and when they were paid to the Levites they did but follow Gods worship as being principally due to the service and not to the men but for the service sake and so also still such must be their end of Assignation For Levi should have had as little portion in them as any of the other Tribes if God had not chosen him from the rest to the Ministery Num. 18.21 And as for Lay-men besides this that they doe no service the very name of Impropriation pleads against them I shall stil therefore urge that what the Patriarkes and old people of the Iewes practised by the Law of nature or the rule of right reason or by inspiration of Gods spirit many hundred yeers before the Ceremoniall or Leviticall Law was given are not to be ranked among Iudaicall Ceremonies which were fulfilled in our Saviour Christ and were by him taken away nailed to his Crosse This is all for I know nothing else of moment which can bee objected And therefore here an end of this Discourse which may be to the faulty a Correction of their errours if they will if not they have just cause to feare it as a witnesse one day to bee brought forth against them For what have I done but declared such truths as the Scriptures Fathers Councils and other Histories of good authority have recorded Soli Deo gloria FINIS