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-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-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-Parrish-Church havinge Cleargy Elders as a Teacher or Pastor and a Deacon then thus Scripture makes nothinge for Lay Elders then to this I answere That seinge there is evidence that in those tymes there were Elders which Ruled and Taught and Elders which Ruled onely and taught not therefore fittest it is that here we understande not a plurality of Cleargy Elders onely but rather parte Cleargy part Laiety Againe some may say How many must they be in Number I answere seinge we reade of Elders ordeyned without readinge also any set Number therefore the Church is not bounde to observe any set or certaine Number As the Parrish therefore is more or less in circuit of grounde or quantety of people so theise Governours may be more or sewer for where a Parrish is narrow of boundes though it conteyn much people yet three or fower of theise Governours may serve seinge they are neere in neighbourhood to every one of the Parrish whereas where the Parrishe is large of circuit there it is needefull that they be seven or eight to the end that their dwellinge may be here and there to be neere to those of the Parrish in every quarter
of grounde are but few inhabitants the proffit of the people rather then State of a Congregation is to be tendered leastby too long leangth and difficulty of way people be dishartned from resortinge to Church Surely the former disposure of theise things in this Lande was very good accordinge to the times and we in theise tymes neede the less alteration save where the Parrish is too smale to yeild a convenient Revenewe or else too great to assemble within hearinge of a Preacher Thus havinge written of our Parrish-boundes I pray that I may write also of the bouudes of our Bishoppricks and Arch bishoppricks If Arch-Bishhopps succeede in the Office of Timothy Titus meete it is that they execute in the Church that Office therefore the bounds of their Charge should be such as wherein conveniently that weighty Charge may be executed by them And indeede it is fitter to respect rather the Proffit of the due execution of the Charge then the Pontificality of the Bishop though both are to be tendered yet the former rather then the latter Now that Arch-Bishopps propperly rather then Bishops succeede in the Office of Timothy and Titus I gather from this evidence First because Titus had intrusted unto him by the Apostle the Charge and Care of diverse Cityes and their Churches Titus 1.5 Secondly because the Scripture shews by many perticulers that the Office of Titus and the Office of Timothy was one and the same but the Office beinge the same the extention of the Charge over diverse Cityes may also be the same Thirdly because the antient Fathers with one voice did ever accoumpt of the Offices of Timothy and Titus to be a like Lastly because the antient Christian Church allowed of the Charge of one over diverse Cityes and their Churches and Officers as an Ordinance Apostolically delivered to the church and in antient tyme such were called Arch-Bishopps which also was a Name very antiently given even to the Bishop of Rome himselfe Theise thiugs considered I conclude that in asmuch as now and in the most antient tymes arch-Arch-Bishops have and had the Charge of the Churches in diverse Cityes therefore they propperly succeede in the Office of Timothy and Titus For surely City-Bishops never had the Charge of diverse cityes but onely of one city and some circuit of ground there about at most This therefore I now petition your sacred Maiestie for that in Englande the Office or Charge of Timothy and Titus be required of our arch-Arch-Bishops to be executed by them in this Church and that the bounds of their Iurisdiction be so limited that conveniently they may execute that Charge And for the Charge I rather have an eye to that which I fynde in the Epistles of Timothy and Titus then to the Canons of the Church in after tyme for the first I am sure are necessarye dutyes for which the Officer is answereable to God whereas the latter are not of like Nature save onely that they may be wholesome Ordinances so farr fourth as they are accordant to the evidence of sacred Scripture The charge which we fynde given to Timothy and Titus is a Charge to see all of all sorts to live accordinge to the Ghospell and observe the Ordinances of God given to the Church by the Apostles therefore his Charge streatcheth to private Christians to see that they live as the Ghospell requires and also to all Officers of the Church to see that they be chosen such as are appointed perfourme their Offices righty in the Church Which great Charge that it may the better be effected the Apostle intrusted him with Power to commande things that are right and to receave Accusations against them that doe evell and to silence Teachers of evell things and reiect heretiques 1. Tim 4 12. 1 Tim 5 14. Titus 1 11. Titus 3 12. Many perticulars are set downe in those two Epistles which I wil obbreviate as I may in this manner in the first Epistle to Timothy The place of aboade is assigned Chap. 1 3 He hath the Charge of other Teachers that they teach none other Doctryne then they ought Chap. 1 4 That heede be not given to thinges that breede questions and brawlinges rather then godly edifyinge Chap. 1 4 That there be an Order of Divine-worship or Service chap 2 1 That women be silent in the Church Chap. 2 12 That Bishops be such and such and doe so and so chap. 3 1 That Deacons likewise be such and such and doe so and so chap. 3 8 That he put all in remembrance of Apostolicall Doctrynes chap. 4 6 That the Church be not unnecessarily burthened with Charge chap. 5 16 That he rebuke them openly that sinne chap. 5 20 That he have care of layinge on of hands chap 5 22 That Elders who Rule well be honoured chap 5 17 That the Elders who not onely Rule but Teach also be both honoured and maintayned chap. 5 18 In the second Epistle He is warned against those who havinge-itchinge eares will get them Teachers after their owne lusts chap. 4 3 That he must doe the worke of an Euangelist chap. 4 5. In the Epistle to Titus That be redress things Chap. 1 5 That he ordeyne Elders chap. 1 3 That he silence Teachers of evell thinges chap 1 10 That obedience be yeilded to Principalities and Powers chap. 3 1 That foolish questions contentions and brawlinges be staied chap. 3 4 That Hereticks be rejected chap. 3 10. Many other are the perticulers of this Officers Charge as to see that Servants behave themselvs as they ought towards their Masters Titus 2 9 That Elder Men and Women be so and so and the yonger Men and Women likewise and other like besides his owne private Ministration of the Ghospell Now therefore if the perticulers whereto this Officers Office streatcheth be duly considered let any judge if our Arch-Bishopps bounds in England be convenient for the due executiō For to what end hath a mā charge of theise perticulers if both he be not conveniently neere to visit places and see to the observation of theise things and also that Accusations against disobedience be not conveniently to be made unto him If one Arch-Bishop should be set over all England were it sufficient coulde he conveniently execute this Charge in the church neither truly cann two therefore Arch-Bishops should be multiplied that so the Lande may have so many as well may serve for the due execution of this high Charge True it is that Crete is an yle of greate circuit of grounde and conteyned in old tyme many moe cityes then in theise tymes it doth but respect is tobe had unto the tymes for difference is to be put betweene tymes when but few in a Lande are converted to the Christian faith and when all the people of a Lande are converted When few are converted the Congregations or churches are the fewer and consequently the Charge is the less and the better to be executed but when all are converted
Israell and Iudah concerninge this matter of orderinge the Church and secondly takinge occasion therefrom to shevv vvherein or in vvhat needefull perticulers I in all humility crave your Royal Povverfull Assistance I. CHAP. OF David we reade 1. Chron 24 3 That he distributed Zadock of the sonnes of Eleazar and Ahimilech of the sonnes of Ithamar accordinge to their Offices in their Ministration Againe Of Hezekiah we reade 2. Chron 31 2 That he appointed the courses of the Preists and Levits by their turnes euery man accordinge to his office both Preists and Leuits for the burnts Offerings and peace Offerings to Minister and to give thancks to praise in the gates of the tents of the Lord. Againe we reade of the same Kinge 2. Chron 24 25 That he appointed also the Levits in the house of the Lord with Cymbals with Viols and with Harps accordinge to the commandement of David and Gad the Kinges Secr and Nathan the Prophet for the commandement noteth this Scripture was by the Hande of the Lord and by the hande of his Prophets Hence vve have evidence that the Kinges Office streatcheth to order the Ecclesiastical Ministers Ministrations accordinge to the Ordinance or Commandement of God therefore Kinges are Gods Ministers to see that such Ecclesiasticall Officers Offices as God ordeyned in the Church be founde in the Church of God vvithin their seuerall Dominions But hovv cann Kinges vnder the Christianity doe this if they have not povver over those in vvhom is the povver of Ordeyninge Ecclesiastical Ministers constreyninge them if neede be to ordeine such Ministers as neede For Ministers must first be before they can be distributed to the seuerall Offices neither can our Kinges distribute Ministers to the seuerall Offices if they have not power over those by whoÌ„ ecclesiastical Ordination is conveyed Vnder the Lawe Ministers vvere propagated by Generatiö vnder the Ghospel they are propagated by Ordination therefore vvhere Ministers vvant to be distributed to due Offices the Kinge is Gods Minister to constreine if neede be the Minister vvho hath povver of Ordination to ordeine Ministers for needefull offices Such ecclesiasticall Ministers therefore as God by his vvoorde preserved in Scripture giues us light vvarrant for that they ought to be in the Church vve may petition your Majestie that they be ordeined and distributed to their appointed Offices if our Cleargy in vvhom is the povver of Ordination be herein negligent True it is that this Church hath bene very happy in its preservinge in the Reformation arch-Arch-Bishops Bishops Preists and Deacons and vve of theise tymes are herein likevvise happy that such are continued in this Church vvith your Majesties gratious allovvance therefore I am not in this Chapter to petition for the ordeyninge of such Ministers That vvhich I petition your Majestie for in this Chapter is 1. That such ecclesiasticall Officers as are wantinge in our Church may be ordeyned in this Church 2. That Paâ—ishes Bishopdomes and Arch Bishopdomes may be conveniently bounded 3. That you continue to free this Church from all forreine and unlaw full ecclesiasticall usurpations Powers THose ecclesiasticall Officers which I accoumpt to wante unto our Church are Lay Elders or Governours in every Parrish Church who with though under the Cleargy in that Church should Governe the Church in that Parrish But because theise are not onely not as yet admitted in this Church but also are by our Cleargy comtemptuously written of and spoaken against therefore I humbly pray that I may first shew by the vvord of God in Scripture that God Orderned such in the Church and secondly that I may answere some questions which may be moved concerning such The Apostle S. Paule 1. Cor. 12 28 saith thus And God hath ordeined some in the Church as first Apostles secondly Prophets thirdly Teachers then them that doe Miracles after that the guifts of healinge Helpers Governours diversitie of tongues From vvhich Scripture appeares that by Gods Ordinance there vvere in those time Governours in the Church which both were inferior to Teachers and also were not Teachers That they were to be inferior to Teachers appeares in that they are ranked in order farr under Teachers for as Teachers here rancked under Apostles in Order were doubtless inferior to Apostles so theise Governours thus rancked under Teachers in Order were inferior to Teachers And that they were not Teachers may appeare in that verse 29 the Apostle saith Are all Apostles are all Prophets are all Teachers for this manner interrogation of the Apostles proves that as all Teachers were not Apostles so those named after Teachers were not Teachers And indeede why saith the Apostle are all Teachers if it miply not that those which follow Teachers were not to be Teachers I conclude therefore from this Scripture that it was Gods owne Ordinance that there should be in the Church a sorte of Governours besides Teachers and which might not be Teachers To this wee may add yet a further evidence for this which we have by another portion of Scripture as 1. Tim. 5 17 where we thus reade The Elders that Rule well are worthie of double Honour specially they that labour in the vvorde and Doctrine Where the Apostle not proceedinge from Teachinge to labouringe in Teachinge but from Rulinge to labouringe in the vvorde this argues undeniably that some for Rulinge vvell onely were worthy of double Honor For when the Apostle saith The Elders that Rule well are vvorthie of double Honour who cann deny double honor to theise if they onely Ruled vvell and Taught not at all Therefore I cannot but conclude that in those times there vvere Governours in the Church who for Rulinge well onely though they laboured not in the vvorde were worthy of double Honor. And indeede if here we should take the construction which some make of this speach wher they say that here the Apostle meanes that all theise Elders are Teachers and that he specially commends some of them for labouringe or taking more paines in the vvorde then others tooke then it would followe first that not for Ruling well onely some were to have double Honor which thing is directly against this Scripture secondly that some Teachers were worthy of double honor for Rulinge well onely though they Taught not at all but this were an error not to be conceaved in the Apostle seing not to Teach but onely Rule is in a Teacher or Preacher of the Ghospell such a Neglect of a very speciall Duty as that such Teacher is worthy rather of Reproofe and Punishment then of double Honor Moreover if the Apostle would have us understande that some Teachers are worthy of double Honor for Rulinge well but specially such as labour more painefully in Teachinge then it had benefit he should have said Those Elders that teach and Rule well are worthy of double Honor specially they that labour in the vvord more then others for verily it is an unfit skippinge from Rulinge to a degree
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 coÌ„cerniâ—â— 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-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
to observe them Againe some may say What is their Office I answere seinge they are called Governours and Rulers and yet inferior to Teachers it implies that they with though under the Cleargy of a Parrish should Governe the people of the Parrish And seinge Goverment is lame where Power of Iudginge Punishinge is wantinge therefore as vve would not conceave the Lord to give a Lame Ordinance to his Church we are to Beleeve that theise Governours should assist the Cleargy in Iudginge and Punishinge with ecclesiasticall Punishments such in the Parrish as observe not the Ghospell in their life and conversation If here it be obiected that then I make them Ministers of the same Power in bindinge and loosinge as the Lord committed to the Cleargy onely I answere No for there is difference betwixt byndinge and loosinge the sinne its selfe and inflictinge or releasinge of Punishments there is difference betweene byndinge a Man in his sinne or loosinge him from it and punishinge a Man with ecclesiasticall Punishments for offences or releasinge him from the the same And indeede the worde is Iohn 20 23 Whosoevers sinnes ye remit whosoevers sinnes yee retayne not whatsoever Punishment you inflict or remit therefore in the first of theise the Cleargy onely have Power but in the second the mixt Elders of the Church aswell the Lay as Cleargy Elders have Power When the incestuous Corinthian was to be excommunicated the Apostle commits this to a plurality rather then to any one 1. Cor. 5 13 Put away ther fore from amonge your selvs that wicked Man And in the remission or Absolution he doth the like 2. Cor. 2 7 Ye ought rather to forgive him To conclude then Theise Lay Governours Office is to joyne with the Cleargy of the Parrish in observinge those of the Parrish whither they live and converse as beseemeth Saincts and where any are faulty there to judge of the crime to proceede against them as the cause requireth If theise Governours offend in their Goverment whither by Negligence or by untymely Severity or disorderly proceedings they have over them the Bishop Arch-Bishop who are to call them to Accoumpt and to punish them also for any evell administration of their office therefore also so much the rather such Governours may be admitted in every Church and Kingedome and not opposed as in theise tymes as for a dangerous rabble of rude and turbulent Busy-Bodies Neither indeede may any be suffered to Rule contrary to the Ghospell who have their office by the Ghospell therefore if Pastors and Bishops must be 2. Tim. 2 24 gentle towards all Men sufferinge the evell Men patiently provinge if God at any time will give them repentance that they may come to amendment how much more should theise inferior Governours be like minded For if Goverment and Iustice be not hindred by this lenity in Pastors and Bishops why should this preiudice the same if theise Governours doe likewise And if Timothie must not receave an Accusation against an Elder but under two or three witnesses I. Tim. 5 19 much less must theise inferior Governours hand over head trouble Men upon every reporte they heare or suspition they have And if the Elders of the Church be so to be respected are not the Elders of the Kingedome even Princes and Magistrates to be likewise so respected As God tendereth the Elders of the Church that every reporte or every little evidence of evell shall not be presently taken hold of to their disgrace so we may well thinke that even such his will is also concerning the Civill Magistrats of the Kingdome therefore the Governours of the Church ought to be slowe in medling with such S. Peter also 1. Pet 5 3 chargeth the Elders Church that not as though they were Lords over Gods heretage they should Governe the same Whilst this bridle therefore is put into the mouthes of theise Governours and this also by the Ordinance of God theise Governours neede not so to be opposed as some would have it under pretence that they woulde prove in the Kingdome a sorte of ignorant Men puffed up by this Power and Authority and troublers of men upon every the least occasion True it is that we must understande that as the Kingedome so the Church may not so pervert Iustice as not to lay hold on them that sinne openly therefore where there is an open sinninge theise may not be timerous vnder coulour of sufferinge the evell men patiently Yea I say more vvhen it is hearde certainely abroade as was that 1. Cor. 5 1. that such or such a Man is a Drunkarde a whore maister fornicator Adulterer extortioner Railer filthy speaker or the like such fame or report must not be neglected but rather must occasion a watchinge over such and when dut Accusation shall seconde the Reporte then may they no neglect to proceede against such To this I may add as a parte of their care and Goverment that they see the Church decently kept and the Congregation ordered in fit manner aswell for order in sittinge as for perfourmance of such Ceremonies as serue to express Reverence at Divine Service In a vvorde they are to see that Men live and converse as the ordinance of the Ghospell together with the Churches Canons not dissonant from the Ghospells ordinances require Surely the Benefit of such Lay Governours in every Congregation woulde be greate for by their Elderly Gravity of yeares and Authority which such kinde of Eldershipp onely carries with it by the plurality of their Number and their dwellinge in severall parts of the Parrish not onely an Awe of them would fall upon them of that Congregation but also a certainety of crimes would the sooner be attayned so that men could hardly live longe disorderly but they would be knowen so to doe to some or other of theise Governours Moreover by such Governours our people would be bettered and the Churches State and Maiesty would be increased for our people seinge that the Antient amonge them have Authority even by Gods Ordinance to observe Governe Iudge punish them they wil be the more carefull to live converse as beseemeth Christians And the church havinge the Antient of the Laiety in every Congregatiö joyned with the Cleargy in the Goverment of the churche servinge as Governours inferior to the Cleargy the State Authority of the church would greately be augmented To conclude then if God sent out the Ghospell accompanied with this kinde of goveruours also which thing I have before proved from the Scriptures cann we expect any other then detriment yea punishmēt if we deny to admit such governours Shall not our Land and Kingedome suffer visitations for the Neglect and Opposinge of so holy and necessary an Ordinance of God Shall the Ghospell be admitted and its Goverment kept out or cann we expect proffit by the Ghospell if thus vve doe For doubless Iudgements accompany the Ghospell where the Government ordeyned to
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-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
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-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-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-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
not in his family nor abroade in Company otherwise then Godly and Religious We have seene the lamentable effects of Riches and Glory in the Cleargy when Gods Princes and People havinge given bountifully unto them and made such Bounty assured also unto them to injoy the same for then the Cleargy have taken Liberty to live licentiously and ungodly Neither cann we expect any other fruict of greate Revenews in Cleargy-Men if Gods Princes awe them not with the Sworde professinge the use of the same against them if they leave to be that which God by his vvorde requires them to be and be that which Gods vvorde condemnes Let us enrich our Cleargy but let us not hurte them either by an excess in Giving or by leavinge the reines of their Manners wholy unto themselvs How greate hurte did those two greate Emperors doe to the Cleargy Constantine the greate and Charles the greate if the reporte of their Donations to the Bishop of Rome be true vvhat Blood have those Lands occasioned the sheddinge of what boldness have those possessions ingendred in the Cleargy of that city By those possessions cheifly the Cleargy of that city grew not onely licentious but also incorrigible but it hurteth both the Cleargy and also the Church of God when Gods Princes possess the Cleargy of such measure of possessions as that both they will be wicked and also are able to resist the Discipline of the Sworde if any Prince would in duty to God make use of it against them Therefore of former experience we of theise tymes may beware that we possess not the Cleargy of too large and indeede Superfluous Revenews least they growe the cleane contrary to that which the vvorde of God requires them to be Yea to come neerer home doe but looke upon our silken Cleargy since they have but felt the blast of the Princes favour observe their lightness of Gesture boldness against all Men liberty in speach that I add not lassiviousness and lussfull vvantonness I speake of our yonger sorte of Cleargy who by Nature are aptest and therefore first doe beginn a declination from Cleargicall Holiness but have no eye at theise to marke and correct their abuse of this Grace and shortly even when they grow older to supply the roomes of our Bishops you shall have a new a wicked Bpiscopacy Therefore I humbly pray your sacred Majessie not that you change from favouriuge honoringe and enriching our Cleargy but onely that an eye may be had of them that they abuse not this Grace turning it into ungodly liberty As also that our cleargy be enjoyned to use their family to religious household dutyes and lastly that the reporte or same of those who are conversant or neighbours with our Cleargy may be hearkened after by our Bishops and occasion thereby taken to have an eye at such whose light behayiour looseness of conversation lewdness of life or neglect of holy family exercises declares their corruption though the setled and tich livinges they enjoy If this be taken heede unto by our Bishopps if also your Majestie vouchsafe to be zealous herein givinge also Power to your Ministers of your Kingedome to have a care of an eye at theise things in the Cleargy neere them then would I not seare any harme by the moderate increase of your and your Peoples Bounty towards our Cleargy With the petitioninge vvhereof I close up this Chapter also and proceede to an other III. CHAP. OF Kinge leheshaphat we reade a Chron 17 7 That he sent his Princes and with them Levits and Preists who taught in the Cityes of Iudah and had the booke of the Lawe of the Lord with them and went about throughout all the Cityes of Iudnb and taught the People From this Scripture I observe That the Kinge did not onely take Care that there were Teachers but also that those Teachers teach the Peoplet yea he joyned his Princes in this Care that in every City they should see that the People be taught by their Teachers I therefore observinge in this Kingedome that many-many Parishes either had no Teachers or having Teachers yet those Teachers carelessly taught the People Preachinge the Ghospell once a month onely for satisfyinge the Lawe was moved to write that my shorte and Zealous little vvrytinge which first I exhibited to your facred hands at Theobalds adventuringe now also to continue my petition in this vvritinge more at large Neither would I have troubled your Majestie with this petition if it were not evident to all Men that neither leangth of tyme nor crye of people have prevayled over our Teachers to teach their People diligently Neither have our Bishops furnished each Parrish with a Teachinge Minister neither have they punished those who cann teach but doe not conveniently often Preach unto the People If your Majestie therefore and your Princes assist them that they may place Teachers where there are none and may punish or remove such as can teach but doe not or if at all yet not conveniently often you shall doe a holy vvork shall greatly benefit the Church of God Your Majestie hath good experience blessed be God but that out Universities are not so barren as not to affoorde Teachers enough also that your people are not so sparing as not to give largely besides what of Necessity they give to have a Teacher appointed uuto them for many are the places in this Kingedome vvhere beinge ill fitted with those setled in the livings they of their voluntary raise from amonge them a yearely stipend for a hired Teacher Seinge therefore Gods blessinge is such upon our Universities seing also your people are so well disposed pitty it vvere to force them to content themselvs with a dumbe Preist so longe as he liveth My petition therefore unto your Majestie is that where one possesseth the place who cannot Preach and where any one possesseth the place who though he cann yet doth not conveniently often Preach unto the people there such be removed from the livinge havinge onely some smale yearily stipend allowed them an other placed in the same who both cann and will Preach the vvorde conveniently often Surely if such were awed with hazard of the livinge who though they cann yet doe not preach conveniently often this woulde provoake them to study harder and with practise to attaine a sacility in Teachinge that so they may conveniently often Preach the vvorde for vve see how carefull they are of all those things by which they shall hazard the loss of their livinge And is not Teachinge the very speciall Duty of a Teacher vvhat therefore should rather hazard the loss of his livinge then a Negligent Teachinge If it be now demanded what I accoumpt conveniently often I answere once upon the Sabbaoth day if not twice for uuly Monthly Sermons serve not cither for the sufficient instructinge of people in the Divine Mysteries or for the reproose of their evellManners Alas my Lord if the vvorde preached be
appointed for a Soule-food cann the Soules of Men be fed with Monthly Sermons but your Majestie is not ignorant that in country-Parishes such is the backwardness of people to understande and conceave the Mysteries of religion necessary to Silvation such also not the rudeness onely but the wickedness of disposition concerninge Manners that it must be no smale labour to instruct them in the one and to Reforme them by Religion in the other Teachinge is not barely the leavinge a Sermon with a company of people but it is the fittinge the vvorde to the present Necessityes of the hearers therefore also he that will be a good Pastor or Teacher must have his eyes and cares abroade amonge his Parishioners to observe what they are ignorant in what erronious opinions any fall into and what their life and conversation usually is and whither in their familyes they use or neglect religious dutyes for who so doth not this as he cannot well knowe the Necessityes of his Parishioners so also he knowes not to fit the vvorde to the occasions But because cither the antient may be ignorant in some points of Religion very necessary to their Salvation or because the ignorant youth growes dayly in each Parrish or because they vvhich knowe religious Mysteries neede incouragement and confirmation in them or because Satans temptations and the corruption of Manners is never idle but dally assaults the people to drawe them either to neglect the worde or not to obey and observe it in their life and conversation therfore there is necessity of Preachinge the vvorde once at the least every Sabbaoth and Monthly Sermons suffise not That kynde of Preachinge vvhich takes a text at random and onely in largeth a discours as it gives occasion is but a kinde of generall Preachinge vvhich may fit all places but Pastorall Teachinge needeth a respect to the occasions of the Parrish Vaine vvere phisick if it rested onely with a generall declaration what is good for such and such diseases and did not moreover descend to perticuler diseased Persons to be applied as the Necessityes require even so is it also vvith Divinity Who vvould coumpt him a good Shepheard who though he knowes and cann declare all diseases all remedies pertayninge to Sheepe yet applies not each remedy as any diseased Sheeps gives occasion It is therefore a defective Teachinge where either the Pastor is ignorant of the spirituall diseases of his people or knowinge them yet fits not the vvorde of God unto them or havinge onely done that leaves to second the Preachinge with the Power and Discipline of Rule and Goverment Alas how smale effects of the vvorde preached fynde we vvhere the Pastor havinge Taught his people hath no Power nor Authority further to judge and punish the disobedient And indeede what other fruict or success cann we expect while we sever that which God joyned togeather for he joyned ecclesiasticall Power of ludgement and Punishment with the ministration of the worde Let us but looke into severall Parishes where ludgement Punishment doe not accompany the worde preached but the Pastor rests vvith his leavinge a Sermon onely and the people are left for matter of Goverment or Rule to the Bishops Courte and there let us observe if the people be not so careless of the vvorde once hearde that they care not of all the vvecke after either to thinke any more of it or to reforme themselvs in any one thinge by it Hence partly it is that where there is every Sabbaoth day Teachinge yet the People remaine as unchristianly in their conversation as if they never heard the word of God at all though indeede in some few places the earnest zeale of the Preacher prevailes over the people to take the more heede the more conscionably to observe the things Preached but yet even there it is evident what a defect there is of Rule to accompany the Preachinge Neither let us thinke that the Churches Rule and Discipline should not streatch unto the very conversation or speach of Men seinge the Ghospell rests not with actions onely but streatcheth its seife unto Mens Speaches also therefore vve reade Ephes 4 29 Let no corrupt communication proceede out of your mouths and verse 31 Let all evell speakinge be put avvay from you And chap. 5 3 All uncleaness let it not be once named among you neither filthiness neither foolish talking neither jestinge which are thinges not comely Theise and many the like precepts the Ghospell gives to Men even concerninge Speach neither are theise to be accoumpted as bare Counsailes but rather as Commandements which the Discipline of the Church should correct in the disobedient True it is that the Ghospell streatcheth also to the affections yea to the very thoughts of Men when yet the Churches Discipline cannot streatch to such things also but yet because Discipline is ordeyned for things that come fourth of Men therefore it ought to second aswel the Precepts concerninge Speach as the precepts concerning Actions of Drunkenness Fornication Adultery Theft or Idolatry Though the Lawes of Kingedomes therefore streatch not to filthy speakinge to punish it vvhere it is usuall yet the Churches Discipline ought to streatch even to it Wherfore Dread Soveraigne I now humbly pray that such Teachers may be appointed Pastors of our Parrish churches as who not onely reprove corrupt Communication by preachinge but also Rulinge according to the Doctryne Preached doe take notice of unchristian Communication in their Parishioners joyninge vvith the Rulinge Elders of the Parrish both in callinge such to Accoumpt and in judginge the same and punishinge such as continue still in that disobedience not with standinge any exhortation or warninge given This is truly to feede the flock this is truly to Teach therefore if your Princes by commission from you doe in their severall abidinges or dwellinges observe in the Cleargy the Neglect hereof and leave it not to the Bishop onely to call such Cleargy to accoumpt but doe themselvs the Bisshop not proceedinge after sufficient Notice against such Cleargy proceede against them executinge as your Ministers your Power in the reprovinge and punishinge of such then would the Cleargy of our Land be awed your people would surely be diligently and proffitably Taught Wherefore I petition your Majestie that the Care hereof be not left to our Bishops and Cleargy onely but that your Princes Iustices and other Magistrates may in places remote from your Princely presence have also authority to see to the Teachinge of the People and to the Cleargyes executing both concerninge Teachinge also Rule their true Dutyes Offices in every of our Parish Churches Thus havinge vvritten hereof also I humbly pray that I may proceede to vvrite of other things in another Chapter IV. CHAP. OF King Hezekiah we reade 2 Chron 29 27 That he commanded to offer the burnt Offerings upon the Altar And when the Offerings begann the songe of the Lord begann with the Trumpets the
worde you shall fynde a comforteable shewe of Godliness Here a true evidence of Christian life and conversation Here therefore is indeede an evidence of the inseazoninge and habitation of the Spirit of God both in Pastor and People Here a plaine evidence both of the Kingedome of Heaven in Power and also of the weakeninge if not castinge out of the contrary Kingedome even the Kingedome of Satan Of theise Ministers and Parishes therefore I rejoice and for your gratious favour towards them for their better incouragement in well doing I humbly petition your sacred Majestie in this writing But some and too many of theise are in the number of those whose Ministers are silenced and whose people are reproached with the nick name of Puritanes My Lord and Kinge I petition not that their errors be suffered but this I petition that the Ministers leaving their errors and the people also forsakinge them both Ministers and People may fynde you gratious towards them by restoringe the Ministers to their former Ministration and by acceptinge the people as the Lights of our Lande for Religion There is no Garden where vveedes will not growe neither doe men destroy the Garden for the vveedes sake but rather vveede out the vveedes and preserve the Garden still We may not conceave that none that are true Christians and have the Spirit fal into any errors for Peter had his error Galat. 2 11 and the Churches of Corinth Galatia had their strayinges from the truth vvhen yet neither Peter was silenced but onely the error he fell into withstoode nor those Churches forsaken but onely the vveedes weeded out And it is truly a harde thinge that Mens Ministeryes are wholy suppressed for an error or two in Iudgement whereas rather first they should be but staied from Preachinge such errors and afterwardes upon obstinate persistinge silenced But seinge many of our learned and painefull Divines whose Ministry hath bene very proffitable in this Church of Englande are wholy for some few errors silenced I am now a petitioner that their Ministery may be restored so as they forsake those things which truly are errors in them And for the people I humbly pray that leaving to speake against Lawfull Powers and Offices in the Church and against our Divine Service leaving to condemne Gods people in lawfull things they may be relieved from those scandales which vvicked Men cast upon them Surely Dread Soveraigne theise Congregations vvhere silenced Ministers have bene doe manifestly declare themselvs to be Gods Saincts in your Kingdome yea I have observed that vvhere a Minister conformable to the Ordinances of our Church hath succeeded in the place of a silenced Minister Godliness hath more and more decayed in your People I vvill not say it is the fault of their Conformity God forbid but this I say it is the fault of their not exercisinge like Pastorall dutyes as the silenced Ministers exercised and it is the fault of our Bishops not pressinge them to exercise such but rather leavinge them to a prejudiciall Liberty in Life and Conversation Thus have I my most gratious Soveraigne adventured to set before your viewe the diverse dispositions of your People according to the diversely disposed Ministers set over them I neede not now doubt of your Majesties quick apprehention and discerninge where in your Kingedome the Kingedome of Heaven most prevaileth neither yet where are the best evidencyes of the Spirit of God You have given such Signes of your excellent judgement in theise things that I rather rejoice thereof then infourme you oughts at all True it is that it is not rigour of Punishment no nor Lawes that vvill bring people on to theise holy exercises in their familyes and to this blessed restreinte from ungodly conversation so well as the vvorde of God frequently preached wisely directed by a skilfull Minister Neither is there any expectation that a vvhole People should at an instant be brought to this measure of conformity to the Ghospell of Christe Yet if Parishionall Goverment might accompany Parishionall ministration of the vvorde the people would doubtless the sooner be brought hereunto Not that there should be any violent disgracinge or proceedinge against all that presently are not conformable for this were to provoake untymely the people before the Lords tyme for their conversion be come but that by little and little with Meekeness and Gentleness the Parishionall Governours drawe them on to conforme themselvs to the Rules of the Ghospell But where any family is too obstinate refusinge for longe tyme to exercise therein any religious dutyes there I humbly pray that your Majestie incourage the Parishional Governours to proceede on orderly against such for surely a family that within its self doth wholy neglect all pions exercises is neere unto Atheisme yea though they observe customarily their comminge to Church This if your Majestie vouchsafe to doe you shall surely make your Memoriall blessed for ever even as is the memory of theise good Kinges blessed of whom before I have vvritten If it be obiected that Tradition shews us no evidence that ever at all the Church had such a Goverment by Lay Elders also as which I now press for this is the difficultest Change I petition for then I answere If we receave the Office of Bishops arch-Arch-Bishops because Tradition brings them to us when yet we have not any great vvarrant from Scripture both for Bishops and Arch-Bishopps though indeede for one set over Teachers and Churches we have great evidence shall we not much more receave a Goverment by Lay Elders vvhich hath evidence as I have before showen in Scriptures yea though corrupted Tradition affoorde us no Light for such The Lord hath not given such evidence to a Reformation which hath aymed at the purest Tradition onely as to that which hath aymed to Reforme things by his vvorde in Scripture therefore to Conforme the Offices and Goverment Ecclesiasticall to that vvhich the Scripture gives us Light for is surely most acceptable to God and shall receave the greatest blessinges Therefore I vvill conclude this my vvrytinge first vvith a petition to your Majestie for the admittinge of such a Parishionall Goverment having an eye rather at the Ordinance of God as we fynde it in holy Scripture then at corrupted Tradition and its testimony and authority and secondly with my Praier to God That he give you a hearte to execute his will and establish your Throane in the Church continuinge your flourishinge Kingedomes to your selfe and your posterity for ever For truly our Church prayeth well where it saith Almighty God whose Kingedome is everlastinge and power infinite have mercy upon the whole Congregation and so rule the hearte of thy chosen Servante Iames our Kinge and Governour that he knowinge whose Minister he is may above all things seeke thy honour and glory And that we his Subiects duly consideringe vvhose authority he hath may faithfully serve honour humbly obey him in thee and for thee according to thy blessed vvorde and ordinance through IESUS CHRISTE our Lord. Your Majesties Loyall Subiect THOMAS PROCTOR Faults escaped in the Printinge IN the Tytle of the Booke for consormably reade conformably In the Petition to the Lords of the Parliament page 3. line 1 for Ma â—tie reade Matie And lyne 4â— for off reade of And line 12. for off reade of In the Petition to the Kiuge page 6 line 32 for ordeninge reade orderinge Page 7 line 9 for your Royall Povverfull reade your Royall and Povverfull Page 7. line 15 for burnts Offeringes reade burnte Offeringee Page 8 line 5 for ovet reade over Page 8 line 11 At conveyed conceave that a full point should be Page 9 line 7 for not reade not Line 31 for miply reade imply Page 10 line 7 for rhus reade thus Page 11 line 6 for frow reade from Line 8 at labour conceave a vvantinge Page 12 line 28 for I vvrite reade I vvrite of Page 14. line 3 for Preachers of the Ghospell are may c reade Preachers of the Ghospell may c Page 14 line 6 for vvho preach the Ghospell exempted reade Preach the Ghospell are exempted Page 16 line 35 for Talks reade Talke Page 17 line 29 at City conceave a full pointe vvantinge and in the same line for for reade For. Page 20 line 17 for the Elders Church reade the Elders of the Church Page 34 line 1 for Scripturies reade scriptures for nstruction reade instruction Page 36 line 14 for as superfluous reade as are superfluous Page 38 line 21 for Officet reade Oflicer Page 39 line 28 for Iudas reade Iudah Page 46 line 18 for Lands reade Lande Page 47 line 20 for petion reade petition Page 49 line 18 for of reade off Page 52 line 3 for and made reade have made Page 55 line 2 for but reade both and line 5 for uuto reade unto Page 5 line 17 for also and reade and also Page 60 line 2. for Offeringes reade Offeringe Page 63 line 3. for Childreu reade Children Page 67 line 7 for iu reade in Page 68. line 12 at idle conceave a full pointe vvantinge Page 69 line 3. for Kingedomes reade Kingedome Page 72 line 13 for commned reade commend
accompany it will not be admitted For the avoidinge of Gods judgements therefore and for the betteringe of our people yea for the augmentation of the State and Majesty of our Church of Englande let theise Lay Elders be admitted into the Ecclesiasticall Rule and Goverment To this I may add that as common experience shews the puttinge Offices of Power and goverment into Mens hands maketh them growe in kuowledge of the Lawes and carefull of their Manners so surely the puttinge this Ecclesiasticall Power and goverment into the Elders of the Laiety would both occasion their search more diligently into the worde of God thereby to increase their knowledge of the Divine will and also their carefull taking heede unto their Manners that they give not offence to them whom they are to governe Yea the yonger Men also in every Parrish seinge the Credit honor of such place of government would study the Scriptures and take care of their Manners that so they may attaine a fame or good reporte for their honesty and Piety so to be the fitter to be imploied in such Office of goverment as their turnes may come Lastly some may say Must theise beinge once imployed in this Office ever remaine in this Office and not be imploied in other Offices of the Kingedome I answere first that there is greate difference betweene the Ministration of the worde and the Ministration of government onely the first is not to be left off the second may without offence For the vvorde of God hath laide no such bond on this as on that Secondly seinge it would be an insufferable mischeife unto Kingedomes if many of the Elders thereof in every Parrish should be wholy exempted from its imployment in Offices needefull thereunto therefore we may not conceave that the Lord would send such a Goverment ecclesiasticall into them as which should bringe with it such an inconvenience and mischeife I conclude therefore that theise Lay Governours are not bounde by the Lord to continue ever in their Office but now may serve in the goverment of the Church and another tyme not Thus have I Dread Soveraigne bene the more prolixe in my wrytinge of theise because this our Church of England doth hitherto rather oppose then admit of such but now havinge showen from the vvorde of God that of Gods Ordinance such a kynde of Governours or Rulers are to be in the Church I humbly petition your Majestie that you commande our Cleargy in whom is the Power to confert ecclesiasticall Powers and Offices that they exercise their Power herein ordeyninge some of the antient and godly of the Laiety to this Power and Authority in every of our Parrish Churches So shall you surely doe a vvorke acceptable to God beneficiall to the Church and worthy of that great Name which you have raised to your selfe in the Churches of God Suffer therefore patiently I humbly pray you this my petition for the admission of theise kynde of Ecclesiasticall Governours that so the Officers ecclesiasticall ordeyned by God may be wholy found in this our Church of Englande I grante that many other Offices may be ordeyned in the Church as the Change of tymes increase of Magnificence of Gods Divine Service and other like things may occasion but theise before written of are such as may not be omitted because they have evidence from the vvorde of God to by the Ordinance of God Apostolically delivered therefore also the Cleargy in whom is the power of Ordination are of duty bounde to renewe this Ordinance of the Lords in the Church But havinge written thus of theise ecclesiasticall governours I proceede to write of extentions also of ecclesiasticall jurisdictions 2. PETITION That Parishes Bishopdomes and Arch-Bishopdomes may be conveniently bounded SOme of our Parishes are so small and withall conteyne in them so few people that neither the Congregation beareth a State befittinge a Church nor yet cann a convenient Meanes or Revenewe be raised therefrom for a Pastor and Deacon his assistant And on the contrary some other Parishes retayninge their very antient boundes conteyne now by Gods multiplyinge the people in that place so many People that al cannot at one time conveniently assemble in the church I therefore petition that the smaller be made larger and those which are too large may be divided that so neither Gods Ministers be discouraged by the smaleness of Revenewe or Meanes of life nor Gods people dishartened from comminge to Church through want of convenient place when they come there Some Parishes also abounde with strangers who are but lodgers for a time yet in such places provision were good to be made that such may have convenient place in the church least else it occasion in them either a wandringe from the Parrish or a Neglect to resorte to any Church at all It hath in all ages bene seene that Change of condition of things hath caused change of former orderinge of thinges for it is no disorder to change the antiēt disposure of things vvhen to reteyne the same brings with it great disorder and detriment Moreover though Changes carry with them diffently of perfourmance yet experience hath declared that when the Magistrates authority concurreth with the occasion all difficultyes have readily bene overcome by the peoples voluntary tendinge their owne Benefit and the Benefit of other Populous Congregations are surely most meete both because a convenient Meanes may be better be raised for a Teacher or Pastor and a Deacon his assistant and also a plurality of grave and godly Men may be chosen by turnes to serve in that Parrish for Governours accordinge to that which I have written aboue if therefore such a multitude be appointed as which beinge close seated together disposed in galleries the voyce of a Preacher may well be hearde of them then judge I the Congregation to be duly proportioned And indeede want of disposinge the roome of the church as best may fit to conteyne a greate multitude and this also within hearinge the voice of a Teacher causeth that farr fewer assemble convenlently then vvere meete for it is but vaine there to resorte where though the church have roome enough yet use cannot be made of it for hearinge the Preacher True it is that Mens voices are diverse neither cann all volces answere to the serled disposure but yet if respect be had to the ordinary voice of Man and the Roome fitted accordinge thereto fitter it is that the defect of voice be supplied by some helpe then that the disposure of place for audience be changed Such Pastors therefore as have lowe voices may doe well to supply that defect with oftner Preachinge that so at one time some at another time others of the Parrish may conveniently heare them Theise things I write of our Parrishes in populous Cityes vvhere the neereness of dwellinge and multitude of strangers lodged causeth a very great Congregation in a smale quantity of grounde but in the Country where in a very large circuite
onely an affectation but also a reall effectinge of chalenginge the Charge of all those Churches whereunto some Bishop of speciall Accoumpt streatched his Advise Counsalle as if over all to whom Advise and Counsaile is given the giver of Advise Counsalle should have Charge over thē exercise Episcopall Authority If thus the Bishops of those tymes did and some evidence there is that some so did then this is no sufficient warrant for chalenginge of so excessive charges or Iurisdictions as some Patriarchs Arch-Bishops chalenge much less should we admit of such extentions when we see that it is discordant to the Ordinance of God as I have before shewed Moreover if the Councill of Nice approved of such large excessive extents of Care and Iurisdiction in any yet we are to thinke that it but Confirmed that Iurisdiction which they then had but at that tyme the extentions of Inrisdiction were not so large as in after tyme. Had the Pope of Rome then such Iurisdiction as now when no parte of Germany nor other Nations had embraced the faith as since they did Or should we thinke that that Councill subiugated to that Bishop Churches not as then propagated If no then neither by warrant of holy Scripture nor by warrant of that Councill hath that Bisshop any right of Iurisdiction over all the Arch-Bisshopps of all the Christian Nations in the West As for claime as Successor to the Apostle Peter it is strange that he alone should make a claime of succeedinge to an Apostle for where be the other Bishops who claime to succeede to this or that Apostle I fynde none but him of Antioch and that also rather a figment of the Bisshop of Romes then any true claime of that Bishops And as for his claime from Scripture I have elsew here proved it to be directly against that which our Lord commanded to his Apostles Theise things considered I now humbly beseech yoursacred Majestie that as hitherto you have showen great favour to our Cleargy so you will continue to preserve them from any forreine and unlawfull ecclesiasticall Powers which would chalenge Authority over them Princes may doe well to have an eye at the vvisedome and gratious Ordinance of God observinge with what Powers ecclesiasticall he Apostles taken away sent the Church under their wings For surely there cann be no better Politie of ecclesiasticall Goverment for Princes then that which we fynde the Lord to leave in the Church after his takinge away of Apostles Should the Lord send any Officet under the wings of Princes who should streatch his Authority farr further then any Prince cann streatch his vvings of protection Or should one Bishopp be under the vvings of many Princes protections vvhat then if those Princes fall at variance shall the one protect his Adversaries subiecte Therefore I cannot but conclude that as it is not good for the Church so it is also in convenient dangerous for Princes that there be in the church any Ecclesiastical Ministers of huge extents of Iurisdiction such as are some Patriarchs and the Pope of Rome Thus havinge written at large of theise things because our tymes greately neede the so doinge I now close up this Chapter and my notes upon the former Scriptures collected prayinge that I may proceede to other II. CHAP. OF King Hezekias we reade 2 Chron 31 4 That he commanded the people that dwelt in Hierusalem to give a part to the Preists and Levits that they might be in couraged in the Lawe of the Lord And when the Commandement was spread the Children of Israell brought abondaunce of first fruicts of Corne and Wine and Oile and Hony and of all the increase of the Feild and the Tithes of all things brought they aboundantly And Hezekias questioned the Preists and the Levits concerning the Heapes And Azariah the cheife Preist of the house of Zadock answered him and said since the people begann to bringe the Offerings into the house of the Lord we have eaten and have bene satisfied and there is left in aboundannce And Hezekias commaunded to prepare Chambers in the house of the Lord and they prepared them and caried in the first fruicts and the tythes and the dedicate thinges faithfully And over them was Coniah the Levite the cheife and Shimei his brother the second And Core the Sonne of Imnah the Levite Porter toward the east was over the things that were willingely offered unto God to distribute to their Brethren the Oblation of the Lord and the holy things that were consecrate their daily portions Againe of Kinge Iosias we reade 2. Chron 34 8 That he sent Shafan and Maaseiah the Governour of the City and Ioah the Recorder to repaire the house of the Lord. And when they came to Hilkia the high Preist they delivered the money that was brought into the house of God which the Levits that kept the dore had gathered at the hands of Manassch and Ephraim and of all the residue of Israel and of all Iudas and Beniamin and of the inhabitants of Hierusalem And they put it into the hands of them which should doe the worke Againe Exodus 36 3 we reade thus And they received of Moses all the Offeringes which the Children of Israel had brought for the worke of the service of the Sanctuary to make it Also they brought still unto him free Gifts every morninge So all the wise men that wrought all the holy worke came every Man from his worke which they had wrought and spake to Moses saying The people bringe too much and more then enough for the use of the worke which the Lord hath commanded to be made Then Moses gave a Commandement and they caused it to be proclaimed throughout the hoste saying Let neither Man nor Woman prepare any more worke for the Oblation of the Sanctuary So the people were staied from Offeringe In theise Scriptures I note theise fower things specially First That the Kinge commanded the People to give to the Maintenance of the Ministers Secondly That Maintenance is for their incouragement to serve in the Ministery Thirdly That the Kinge cared also for the Repairinge of the Churches wherein God was vvors hipped Lastly That when there was a Sufficiency this was to be acknowledged by the Cleargy and the People were to be staied from giving According to which observations I humbly pray that I may petition your sacred Majestie as hereunder shall appeare It beinge the Commandement and Ordinance of God 1. Cor. 9 14 that the Ministers of the Ghospell be maintayned by them to whom they Minister the Ghospell Christians are bounde to fynde them Maintenance if they be not bounde also to maintayne them by Tythes first fruicts free-will Offeringes and the like But where the Manner of doinge is not appointed by God vvhen yet the thinge to be done is appointed there Gods Ministers of Rule and Goverment have Power to appointe the Manner of doinge and none may lawfully except against the Manner which
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-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-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
Seates to dispose them to Men Women a parte by themselvs neither truly is there in theise tymes little neede of this if the vvickedness of some in populous Congregations were knowen To avoide therefore an occasion and advantage of evell it is very neeedefull to observe more strictly then now usually is done that custome of our Church in orderinge one parte of the Church for Men the other for Women Thus havinge written also of the Repayringe and Adorninge of Churches I humbly pray that I may proceede to the last observation made upon the former collected Scriptures which was That when there was a Sufficiency this was to be acknowledged by the Cleargy and the people to be staied from Offeringe It hath bene an old fault in the Cleargy but specially under Popery never to acknowledge a Sufficiency of Maintenance but to be ever cryinge Give Give and this to the insufferable burtheninge of Gods people And which worse is there hath bene a multiplyinge of the Orders of Cleargy above that which in old tymes was and also an increase of Offices rather for the Service of the Romane Papacyes unlawfull extent of Iurisdiction then for the necessary Service of the Ghospell and of the worshipp of God Neither have wicked Men rested vvith this but they have added the swarminge of religious Orders of friers and Nunnes permittinge them all that may be to exhaust Threasure from Gods people Therefore when a Lande is well divided in to Parishes Bishopdomes and Arch-Bishopdomes and when the Cathedrall Churches and Schooles are of convenient Number fit it is that theise havinge sufficient Maintenance it may be to the glory of God acknowledged and all unnecessary burthenings of Gods people removed And truly it is a wonder to see the corruption of things in that the false Cleargy and the Offices servinge rather the Antichristian usurpation then the Ministration of the Ghospell and the unlawfull orders of Friers and Nunnes exhaust farr more of the Threasure of Gods people then doth the true and needefull Cleargy ordeined by God As for false Orders of Cleargy me thinkes the very evidence of their addition to the Orders of Cleargy in the primitive tymes should move men to perceave and hate the Corruption And as for those Offices which serve the Pope rather then the Ghospell me thinkes that the evidence of the evell of the Popes extent of Iurisdiction should move the Nations to put of from them the burthen of all such Offices And for Prieries and Nunneries seinge the Ghospell warrants not that every one that will but give himselfe to Praier should presently charge the Church of God but rather ordeynes that all eate their owne Bread 2. Thessal 3 10 except Gods Cleargy even they who Minister the Ghospel 1. Cor. 9 6 therefore me thinkes that as the Nations would not be guilty of maintayninge such as live inordinately and this to the express disobeyinge of a very speciall Ordinance of God so they should not suffer among them the swarminge of Friers and Nunnes who all live of other not of their owne labour or Meanes True it is that it hath bene an Ornament to the Church yea and to the Ghospell that some single Persons have given up themselvs to serve God extraordinarily in Praiers and Supplications and to be serviceable in Christian Dutyes to such as had Neede yea and to live single and chaste but though vve under the Reformation also may doe well to honor such in our Congregations yet let us not bynde them by Profession or vowe ever to continue so but rather commend them to Gods Grace to continue or discontinue as God shall move and inable them And much less let us suffer such to live inordinately by livinge upon that taken from others but rather let them live of their owne Meanes or else apply themselvs to worke It is evell lookinge upon the Showe onely of Devotion when vvithall disobediences to Gods holy Ordinances are suffered in them who make such Showe To conclude therefore I now humbly petition your sacred Majestie that a Sufficiency beinge provided for the true Cleargy of Parishes and for Bishops and arch-Arch-Bishops such Cleargy as necessarily neede in Offices under them as also for our Cathedrall churches solemne Divine Service and for our Schooles and Universities And lastly when our Parish and Cathedrall churches are sufficiently provided of Adornements aswell of the Temple as of Ministeriall vestments then that People be staied from Offeringe any more unto the vvorke save onely as new Repayringe of thinges shall renewe occasion But because experience hath declared that the Cleargy beinge once sufficiently provided for and made sure of injoyinge duringe life such Maintenance have growen lassivious of life light of Gesture yea and negligent of Preaching the Ghospell conveniently often therefore I humbly petition a prevention of this abuse of yours and your Peoples Bounty This prevention is no otherwise to be done then by subiectinge our Cleargy to danger in case that upon being setled in a livinge they then behave not themselvs as becommeth the Ministers of the Ghospell Our Church at hir givinge Orders hath taken Care hereof in hir Charge given to them who are Ordeined and in takinge of them a Rynde of Promise so to doe but the faile is that afterwards they not doinge so the Reporte of the Parishioners is not hearkened unto unless some formall Accusation second the same Under this Sheild our Cleargy are so carcless to carry the Showe of Godliness and Holiness that rather they incline to the contrary even to a Showe of licentious Liberty Truly when I sawe the very Showe of Sanctity which Popish Preists make and marked the effect and power even thereof in the people I wished the true Sanctity of some of our Divines in them their Showe of Sanctity in all our Divines for the very Showe of Devotion and Sanctity in Preists as it answereth to the holy Offices they hold and profession they make so it is not in vaine to the people of God but rather is a Light and example unto them For this cause I here petition that the voice of the Parishioners concerninge their Cleargy may be hearkened after as a Meanes to come to the knowledge of the lightness or evell Manners of their Cleargy For Men are loath to be Accusers in Courts of Iustice when yet in faithfulness and with true Charity towards Gods Church they cann see and seinge mourne for the Lightness lasciviousness Looseness and evell disposition and Manners of their Cleargy Moreover it were good that our Bishops bounde our Divines to the usinge of religious exercises dutyes in their familyes such as are Morninge and Eveninge Praier Grace before and after Meare Readinge the Scriptures by them of their household by turnes Repetition of Sermons and Catechisinge conveniently often for hardly cann a Man observe in his family theise things but it will bynde him to have a care of his owne Manners and Conversation that it be
Musick and vvith the sight of the Stately ordetinge and perfourmance of things but this without caringe at any tyme to vvorshipp God in the Spirit and vvith the understandinge so that they onely stand gazinge thinkinge it a sufficient worshipp if they have but bene there seene Divine Service But as this evell in Gods people cannot but be displeasinge to God so surely if some good order be not taken for redress hereof it cannot but endanger the Lords acceptance of the very Service its selfe for it is not so much the Service vvherein a few vvorship as the vvorship of many in Spirit that he regards Thus havinge vvritten of my first petition I humbly pray that I may proceede to the second If onely Art be heeded in them admitted Ministers in the Divine Service as if so they be skillfull then it matters not what their lives and conversations be then vvhen any prophane or irreligiously disposed Persons are admitted we from experience cann hardly expect other then that their unsanctified Soules will bringe fourth as prophaness in their life and conversation abroade so irreverence and a measure of prophaness in the very execution of their parts in the Divine vvorshipp But when people see irreverence or any measure prophaness in the Ministers it abates their devotion and is no smale Scandall to the Service its selfe Therefore I humbly petition that our Bishops have not care that they reverently perfourme their parts in the Service onely but also that they or the Deanes doe inquire of their life and conversation abroade also out of the Church for if abroade in their howses or common company they be wanton lascivious or prophane no Awe will serve to restreine that in the Service also their disposition breake not fourth upon every little advantage or opportunity to shew the same If therefore our Bishopps and Deanes Inquire after the common life and conversation of such what it is abroade out of the Church if also they inquire whither in their familyes they use or neglect religious Dutyes such as are eveninge Praier at leastwise Grace before after meate readinge the Divine Scriptures Repeatinge of Sermons some tymes and some tymes Chatechisinge then this would Awe them to exercise themselvs to a Holiness of life and conversation Especially if as they shall be founde conformable or disorderly so they shall be admitted or put by the Service Yea it were good that an exhortation were given to all that if any of them knowe any amonge them to be loose and lascivious of Speach prophane in conversation or negligent of religious Dutyes in their familyes they should informe the Bishop or Deane of the same that so the party may be observed as occasion is given be proceeded against Verily it greately endangers the Service both towards God and towards Men when the Ministers of the same are knowen to be wicked Men in their life and conversation for it cannot be but that the Lord should turne his face even from a good Service executed by such if authority allowe such to be Ministers therein as who commonly are knowen to be wicked of life and conversation Neither cann it be but that the people also should take such offence at such as that even the very Service also shall well neere be sorsaken If theise things therefore Dread Soveraigne be carefully seene unto I nothinge doubt but that our Divine Servico now used in our Cathedrall Churches will both be more acceptable to God then heretofore and also more conscionably and religiously then heretosote srequented by your people I may here add the like petition against our Clearkes of Parishes who commonly beinge of the lewdest of the Partish for life and conversation doe also so irreverently unskilfully and unseemely perfourme their Office that the people of God cannot but take offence there at and this to the scandall of the Service its selfe of out Church To conclude my Collections together with my observatiōs upon theise collected Scriptures I now humbly petition that as here it is said That the Kinge and the Princes commanded c so as in your Presence your selfe see to theise things so likewise in places remote from your sacred Presence your Princes and Magistrats by commission from you may have power and Authority to see that Divine Service be celebrated orderly and reverently throughout the Kingedome So vvill our Bishops and other Ecclesiasticall Officers be the more carefull that just cause of reproofe be not given not just cause of your Princes and Magistrates proceeding against any for disorders and unseemely perfourmance of Dutyes THeise Collections most mighty and Dread Soveraigne I have made out of sacred Scripture thereby in some speciall perticulets to shew how Gods Kinges and Princes in that antient Church under the Lawe tooke care of and by their Authority ordered even Ecclesiasticall things also pertayninge to the Divine vvorship and service Hereupon I have adventured to note unto your Majestic diverse weighty perticulers wherein this our Church of Englande needeth the redress of your powerfull hande If therefore you vouchsafe to be assistant unto the Church of God in theise things you shall surely bynde the same unto you to hold your Memory blessed for ever for by orderinge these things you shall both restore the Ordinances of God to his church and dispose rightly the extents of our Cleargy Iurisdictions you shall further the Preachinge of the Ghospel in all places of this Lande and also be the Meanes not of a pompous Service onely but of a Stately Magnificent Holy Proffitable vvorshipp of God Which beinge done it will be no less your Glory that preventinge the abuse of your and your Peoples Bounty by our Cleargy the Cleargy have a large and rich Revenewe togeather with Dignityes and Honors among your Nobles Gentry I neede not here prove from evidence of holy Scripture that Kings and Princes under the Christianity are confirmed by God in the same Offices which the Kinges under the Lawe executed this I shall prove elsew here where I have occasion to write of this subiect to those who as yet are so deluded of Papall leasings that they acknowledge not the same but your Majestie professinge your knowledge hereof and practisinge in your Kingedomes accordinge to such know ledge I neede but to certify of some things only which even to this day neede redress in this our church of England If it be obiected that I move unto Changes that Changes are ever dangerous in Kingedomes I then humbly pray your Majestie to consider that I move to no Changes but such as which the evidence of the will of God in Seripture witnesseth unto And what the Glory of Changes made under the Reformation accordinge to the vvorde of the Lord in Scripture hath bene the whole worlde now seeth your Majestie enjoyeth and inheriteth the Glory and Power of the same Doubtless without a greate Change and the same very strange dangerous we had had